Gospel Translations - User contributions [en]

How Can I Change?/Caught in the Gap Trap/fr

2008-10-24T04:31:32Z

Mrs royce:

{{info|Comment Puis-je Changer?/Dans Le Piège du Décalage}}

«Que tous ceux qui luttent avec colère s'avancent. Nous aimerions prier pour vous.»

C'était un dimanche matin. Je venais juste de terminer un sermon sur la colère et voulais que l'Esprit Saint fasse son travail dans les coeurs de toutes les personnes présentes. Jamais je n'aurais pu prévoir la réaction que cela entraîna. 

Une vingtaine de personnes vint se placer humblement devant l'assemblée – elles semblaient assez nombreuses dans notre petite église. Pourtant, ce ne fut pas leur nombre qui attira mon attention, mais les personnes elles-mêmes. Quatre-vingt-dix pour cent d'entre elles étaient des mères de jeunes enfants! (la colère fait partie des risques du métier, c'est ce qu'affirme la plupart des mères que j'ai connues). 

Comme j'étais leur pasteur, je savais que ces femmes étaient des Chrétiennes pratiquantes. Ce qui les avait faites s'approcher était leur immense frustration à l'idée d'avoir été prises au piège dans un décalage, le décalage entre les normes bibliques qui imposent une maîtrise de soi et leur propre échec à les atteindre. 

Que le problème soit la colère, la peur, l'inquiétude ou quelque chose de plus commun, comme la paresse, nous avons tous expérimenté la différence entre ce que nous sommes et ce que nous devrions être. La Bible affirme que nous sommes des êtres nouveaux, capables de vaincre et de surmonter des épreuves. Nous ne sommes pas de simples conquérants – nous sommes bien plus que des conquérants (Ro. 8,37). Il nous arrive parfois d'avoir cet état d'âme. Mais souvent, cependant, il nous est difficile de voir au-delà de nos limites et de nos échecs constants. Et il semblerait que ce soit toujours dans ces moments pénibles de la vie que Matthieu (5,48) refait surface lors de nos lectures bibliques: «Sois parfait, comme ton Père céleste est parfait.» {{RightInsert|'''Pour approfondir:''' 

L'apôtre Paul lui-même a été piégé par le décalage (Rm 7, 21-25). Vous identifiez-vous à sa frustration?}}Nous soupirons alors doucement et pensons: «''cela n'arrivera jamais''». 

J'appelle cet était d'esprit le «piège du décalage;». Voilà comment il opère en tant que Chrétiens, nous avons tous une certaine connaissance de ce que Dieu attend de nous. Mais nous en faisons bien moins de ce que nous devrions. Il existe donc bel et bien un décalage, un écart, entre ce qu'il nous faut faire et notre performance réelle. Si l'écart entre ce que nous savons et ce que nous vivons se creuse, nous pouvons à juste titre nous dénommer des hypocrites. 

{{LeftInsert|«L'objectif de la vie Chrétienne est de devenir dans notre nature intrinsèque ce que nous sommes déjà en Christ.... Le but de ces passages (p.ex. Rm 6, Co 3, 5-14, Ep 4, 22-32) est de nous montrer le décalage entre ce qu'il nous faut être en Christ (justification) et ce que nous sommes réellement dans la vie quotidienne (sanctification), afin de nous presser à éliminer ce décalage... Paul nous exhorte à devenir dans notre existence de tous les jours ce que nous sommes déjà tenus d'être en Christ.»<ref name="One">Jay E. Adams, ''The Biblical View of Self-Esteem, Self-Love, Self-Image'' (Eugene, OR: Harvest House Publishers, 1986), p. 78.</ref>
'''- Jay Adams '''}}Ce décalage est un fait dans la vie Chrétienne. Pour la plupart d'entre nous, il n'est nul besoin de nous rappeler nos incohérences – nous en sommes même trop conscients. C'est justement le fait d'en être conscients qui devrait nous aider à rester humbles et dépendants de Dieu dans le but d'atteindre la perfection. Mais notre ignorance de la doctrine de sanctification est un piège. Plutôt que d'admettre que ce décalage existe et de nous projeter en avant, confiants et fervents, dans le Christ, nous le laissons nous condamner et freiner notre progression. Nous nous enracinons dans l'idée que nous sommes des perdants, des ratés, des bons-à-rien... et peut-être même pas des Chrétiens. Certains s'enlisent dans l'inaction et la désobéissance. Le découragement fait souffrir inutilement ceux qui se font prendre au piège (et, dans une certaine mesure, nous nous laissons tous prendre). 

En tant que pasteur, il fait partie de mes devoirs d'aider les personnes à se sortir du piège du décalage. Souvent, je me surprends à dire aux gens: «Ce ne sera pas rapide, il faudra fournir un sérieux effort, mais sortir du piège n'est pas compliqué. Et croyez-moi, cela en vaudra la peine.» 

Peut-être que vous êtes-vous déjà trouvés dans le piège du décalage. Peut-être y êtes-vous en ce moment-même. Si c'est le cas, je suis certain que ce livre peut vous aider à resserrer l'écart entre ce que vous''devriez'' être dans le Christ et ce que vous êtes dans la vie quotidienne. 

Pourriez-vous imaginer une vie où vous vous débarrasseriez de toutes vos habitudes de perdition et dans laquelle vous progresseriez réellement vers la sainteté? Une telle vie est possible. Et ce livre a été écrit pour vous assister et vous encourager afin que cette vie soit la vôtre. 

=== Entre le «maintenant» et le «pas encore» ===

{{RightInsert|Y a-t-il des moments dans votre vie dans lesquels vous êtes conscients de ne pas vivre selon les commandements de Dieu? (Décrivez brièvement l'un de ces moments dans l'espace ci-dessous.) }}Sans aucun doute, l'une des choses les plus frustrantes dans la vie Chrétienne est l'apparente contradiction entre ce que Dieu nous demande d'être et ce que nous savons être, de par notre expérience. Prenez les Corinthiens, par exemple. A un moment, Paul leur a affirmé: «Vous avez été lavés, vous avez été sanctifiés, vous avez été justifiés dans le nom du Seigneur Jésus Christ et par l'Esprit de notre Dieu» (1Co 6,11). Cela semble clair comme de l'eau de roche, n'est-ce-pas? Jusqu'à ce que vous lisiez la deuxième épître de Paul à cette église, dans laquelle il semble dire presque le contraire: «Purifions-nous de tout ce qui souille le corps et l'esprit et achevons de nous sanctifier dans la crainte de Dieu» (2Co 7,1). 

Je suppose que les Corinthiens en ont été quelque peu confus. Étaient-ils sanctifiés... ou contaminés? En réalité, ils étaient les deux. Et il en va de même pour nous. Pour pouvoir l'expliquer, permettez-moi de faire une petite digression. 

Le Royaume de Dieu est à la fois «maintenant» et «pas encore». Il est au présent dans certaines conjonctures et au futur dans d'autres. Notre Seigneur est venu proclamer et démontrer que le Royaume (ou le Règne) de Dieu interfère avec l'histoire humaine. «Si c'est par le doigt de Dieu que j'expulse les démons, c'est donc que le Royaume de Dieu est arrivé jusqu'à vous» (Luc 11,20). Cependant, le Royaume de Dieu n'est pas arrivé dans son entièreté. Cela n'arrivera que lorsque Jésus reprendra son pouvoir, lorsque tous les genoux fléchiront et que toutes les langues diront qu'il est le Seigneur. Dans l'attente de ce moment, sans pour cela nier la réalité présente du Royaume de Dieu, nous prions avec ferveur «Que ton Règne vienne» (Mt 6,10). 

Dans cette vision des choses, le Royaume de Dieu est en parallèle avec nos vies individuelles. Dieu, par un merveilleux travail de justification, a fait de nous des êtres vertueux. Notre condition légale par rapport à Lui a changé. Cela a été décidé une fois pour toutes dans la Cour Suprême des Cieux. Mais dans cette partie ces Cieux, cependant, notre transformation intérieure est encore en progression. Le processus de sanctification m'occupe beaucoup personnellement en tant que Chrétien, mais me donne aussi énormément de travail en tant que pasteur. 

{{LeftInsert|'''Méditez sur Jn 3, 2-3.''' Quel impact ont sur le «maintenant» nos pensées à propos du «pas encore»? }}Sommes-nous vainqueurs en Jésus ou pas? Sommes-nous conquérants ou conquis? Oscar Cullmann propose une analogie avec la Seconde Guerre Mondiale qui, je crois, peut nous aider à saisir cette contradiction apparente.<ref name="Two">Oscar Cullman, ''Christ and Time'' (Philadelphia, PA: The Westminster Press, 1964), p. 3.</ref> 

L'Histoire rappelle deux jours importants vers la fin de la Seconde Guerre Mondiale: le Jour J et le Jour de la Victoire en Europe (Jour VE). Le Jour J a eu lieu le 6 juin 1944, lorsque les forces alliées ont débarqué sur les plages de Normandie, en France. Cela a marqué un tournant décisif dans la guerre; une fois les forces sur place, le destin d'Hitler était tout tracé. La guerre était pratiquement finie. Pourtant, la victoire complète en Europe (le jour VE) n'est pas arrivée avant le 7 mai 1945, lorsque les forces allemandes se sont rendues à Berlin. On se souvient de cet intervalle de onze mois comme l'une des périodes les plus sanglantes de toute la guerre. Des batailles rangées éclatèrent en France, en Belgique et en Allemagne. L'ennemi était mortellement blessé mais ne succomba pas tout de suite. 

{{LeftInsert|«Dieu nous garantit par l'élection divine qu'il va compléter par sa grâce de sanctification ce qui a été commencé par sa grâce d'élection. C'est la signification du nouveau pacte: l'obéissance n'est pas imposée, mais donnée par Dieu».<ref name="Three">John Piper, ''The Pleasures Of God'' (Portland, OR: Multnomah Press, 1991), p. 147.</ref>'''- John Piper '''}}La Croix représente notre Jour J. C'est alors que notre Seigneur Jésus Christ est mort afin de briser les chaînes du péché qui emprisonnaient son peuple. Sur la base de sa mort et de sa résurrection, nous avons été justifiés. Pourtant, la victoire finale n'arrivera que lorsque le Christ reviendra. Il est indiscutable que les choses se passeront comme cela. Mais nous nous retrouverons toujours mêlés à des escarmouches et des batailles jusqu'à ce que le Seigneur apparaisse dans toute sa gloire pour vaincre à tout jamais les forces du mal. 

{{RightInsert|'''Pour approfondir:''' Lire 1Pr 5, 8-9. Bien que le triomphe ultime de Dieu soit inévitable, il nous faut lutter en respectant notre adversaire.}}En gardant à l'esprit cette distinction, nous pouvons nous éviter de gros découragements. La bataille fait toujours rage, mais nous avons gagné la guerre. Etre conscient du fait que le Christ a terminé le travail à notre place est essentiel pour garder moral dans la recherche de sanctification. Il nous faut méditer et étudier la grande doctrine de justification jusqu'à ce qu'elle glisse profondément dans notre conscience.

 

=== Besoin d'un rinçage buccal? ===

Bien qu'étant entièrement justifiés en Christ (Jour J), en aucun cas nous ne sommes complètement sanctifiés (Jour VE). Certains n'ont pas compris cela. 

Ern Baxter, enseignant en religion, raconte un incident qui s'est produit lors du Mouvement de Pluie de l'Arrière-Saison, à la fin des années 1940. On enseignait alors une doctrine hérétique appelée «La Manifestation des Fils de Dieu». Il s'agissait essentiellement d'une doctrine qui promettait au cours de cette vie une sanctification totale. Dans sa forme extrême, on y cultivait la croyance qu'une élite spirituelle se verrait glorifiée avant le retour du Christ. 

A la fin de la réunion au cours de laquelle Baxter faisait son sermon, plusieurs fils (et filles) de la manifestation firent leur apparition dans le fond de l'assemblée, vêtus d'habits blancs. Lorsqu'il termina son prêche, ils remontèrent l'allée centrale et arrivèrent devant l'autel où ils essayèrent de recruter des disciples pour leur doctrine d'absolue perfection. Il relate ainsi l'épisode: «La femme qui était leur chef avait un sérieux besoin de se rafrâichir l'haleine. Ce n'est pas le genre de perfection à laquelle j'aspire.»<ref name="Four">Ern Baxter, taped message, ‘’Sanctification,’’ n.d.</ref> 

Certaines situations basées sur une vision superficielle et simplifiée de la sanctification sont encore plus communes que celle narrée par Ern Baxter. 

{{RightInsert|Si vous recherchiez une perfection totale au cours de cette vie, laquelle de ces propositions serait la plus difficile à réaliser? ❏ Ne jamais conduire plus d'un km au-dessus de la vitesse imposée. ❏ Répondre calmement et gentiment à tous les démarcheurs qui appellent chez vous ❏ Éviter toutes les calories inutiles ❏ Ne jamais enfoncer la touche «sommeil» de votre radio-réveil ❏ Toujours payer vos impôts avec le sourire }}Alors que je n'étais qu'un tout jeune croyant, j'ai rencontré un jeune homme appelé Greg, un cambrioleur invétéré et drogué qui s'était apparemment converti après un séjour en prison. Sa façon de s'acharner à vivre une vie chrétienne m'a impressionné. Il semblait avoir des certitudes effrontées et marchait en se pavanant quelque peu. Il parlait comme si le péché n'était plus un problème pour lui. Plus d'une fois il m'a expliqué comment il avait été «sauvé, sanctifié et empli d'Esprit Saint.». 

En l'entendant raconter cela, tout semblait tellement simple. Il avait pris un train un jour, tout jeune Chrétien, et lorsqu'il en était descendu quelques heures plus tard il avait eu, ce qu'il appelait, une «expérience de sanctification». Il m'assurait qu'une telle expérience était un prélude nécessaire afin de recevoir le baptême dans l'Esprit Saint. Et une fois cela effectué, on était fin prêt. 

Je dois admettre que pour certaines choses, Greg ne semblait pas tellement sanctifié. Il avait tendance à trop juger et son attitude était trop hypocrite. Il pouvait être à la fois autoritaire et mesquin. Je me rappelle sa remarque indignée lorsqu'un ami avait par inadvertance posé quelque chose sur sa Bible: «Excuse-moi, mais cela s'avère être la Parole de Dieu!». Malgré tout, il pouvait très bien citer la Bible et semblait tout comprendre de cette affaire de sanctification. 

Quel choc lorsqu'il a replongé dans le trafic et l'usage de drogues dures. 

{{RightInsert|'''Pour approfondir:''' Lisez Matthieu 26,41. Quand est-il prudent d'assumer que nous avons «atteint» la sanctification? }}Les problèmes de Greg découlaient du fait qu'il n'avait compris que partiellement, donc incorrectement, les enseignements de la Bible relatifs à la sanctification. Il avait fait ce qu'avaient fait tant d'autres: il s'était focalisé uniquement sur des textes de l'Ecriture qui semblaient valider son expérience personnelle. 

{{LeftInsert|La sainteté ne mène pas au Christ, c'est le Christ qui nous conduit à la sainteté.<ref name="Five"> Quoted in ‘’Gathered Gold,’’ John Blanchard, ed. (Welwyn, Hertfordshire, England: Evangelical Press, 1984), p.146.</ref>'''- Adrian Rogers'''}}La sanctification est à la fois ''définie'' (elle apparaît lors de la conversion) et ''progressive''. Elle ne se dévoile pas dans une seule expérience du passé, mais n'apparaît pas non plus uniquement par paliers. Nous ''avons été changés'' et nous s''ommes en train de changer''. Sans mettre un frein à l'enthousiasme du succès du débarquement en Normandie, restons sobres et réalistes et évaluons ce qui nous oppose à Berlin. Nous n'avons pas l'opportunité d'embarquer à bord du train de la sanctification, comme Greg déclarait l'avoir fait. C'est un combat sur toutes les étapes du parcours.

 

=== Le travail en vaut la peine ===

Pour beaucoup, «sanctification» n'est qu'un exemplaire de plus de ces longs mots théologiques souvent cités mais rarement compris. Il semble trop académique et peu pratique. Et pourtant, il est très pratique. La doctrine de la sanctification répond à des questions posées par pratiquement tous les Chrétiens au cours de l'histoire de l'Eglise: Comment puis-je changer? Comment puis-je grandir? Comment puis-je devenir comme le Christ? ''Comment puis-je sortir du piège du décalage?'' Tout ce qui peut répondre à ces questions vaut bien un petit effort. L'Appendice A (page 93) montre comment plusieurs branches de l'Eglise ont géré ces questions par le passé. Observons cependant ce que nous pouvons apprendre de cette doctrine essentielle lorsqu'elle s'applique à chacun d'entre nous dans la vie d'aujourd'hui. 

{{LeftInsert|«La sainteté peut-elle nous sauver? Peut-elle écarter le péché, remplacer les transgressions par la satisfaction, payer notre dette envers Dieu? Non, pas du tout. Dieu fasse que je ne dise jamais cela. La sainteté n'apporte aucune de ces choses. Les saints les plus brillants ne sont que des 'servants peu rentables'. Nos meilleures oeuvres ne sont que de vieilles loques, lorsque la lumière de la loi sainte de Dieu les touche. Le vêtement blanc que Jésus nous offre et qui nous habille de foi doit être notre seule vertu, le nom du Christ notre seule confiance, le livre de vie de l'Agneau notre titre d'entrée pour les cieux. Malgré toute notre sainteté nous ne sommes que des pécheurs. Nos meilleures actions sont souillées et tachées d'imperfection. Elles sont plus ou moins incomplètes, leur motif est faux et leur performance défaillante. 'Car c'est bien par la grâce que vous êtes sauvés, moyennant la foi. Ce salut ne vient pas de vous il est un don de Dieu. Il ne vient pas des oeuvres car nul de doit pouvoir se glorifier' (Eph, 2, 8-9).<ref name="Six">J.C. Ryle, ‘’Holiness’’ (Welwyn, Hertfordshire, England: Evangelical Press, 1879, reprinted 1989), p. 39.</ref>'''- J.C. Ryle'''}}La signification biblique du mot ''sanctifier'' est «séparer, consacrer» (sainteté dérive de la même racine grecque). Cela peut être appliqué à une personne, un endroit, une occasion ou un objet. Lorsque quelque chose est sanctifié, il n'est plus dédié à une utilisation commune mais est voué à un traitement spécial. Par exemple, au temps de Moïse, le Jour du Grand Pardon était consacré (sanctifié) à un Dieu saint. Ce jour est devenu un jour saint. Lorsque l'on sanctifie quelque chose, sa sainteté n'est pas acquise simplement à travers la consécration, mais elle dérive au contraire de ce à quoi la chose a été dévouée. Seul Dieu est saint, et lui seul peut allouer la sainteté. 

Théologiquement, le terme «sanctification» a été utilisé pour décrire le processus qui s'opère chez le croyant lorsque l'Esprit de Dieu travaille en lui afin de le rendre comme le Christ. Le processus commence dès l'instant où nous naissons et continue tout au long de la vie. Il se caractérise par un conflit quotidien car nous nous approprions la grâce et la force de Dieu pour surmonter nos péchés intérieurs. 

Il faut se souvenir que la ''culpabilité'' du péché a déjà été enlevée suite à la justification, comme l'explique Anthony Hoekema. La sanctification enlève la ''pollution ''du péché. 

La ''culpabilité'' s'entend comme l'état de mériter une condamnation ou d'être passible de punition uniquement parce que la loi de Dieu a été violée. Dans la justification, qui est un acte déclaré de Dieu, la culpabilité du péché est enlevée grâce au travail d'expiation de Jésus-Christ. La ''pollution'', cependant, s'entend comme la corruption de notre nature qui est le résultat du péché, qui, à son tour, pousse à pécher. En conséquence de la Chute de nos premiers parents, nous sommes tous nés dans un état de corruption; les péchés que nous commettons ne sont pas seulement le résultat de cette corruption, mais s'y ajoutent. Dans la ''sanctification'', la pollution par le péché est dans un processus d'effacement (mais il ne sera entièrement ôté que dans notre autre vie).<ref name="Seven">Anthony A. Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Eerdmans Publishing Co., 1989), pp. 192-93.</ref> 

{{RightInsert|'''Pour approfondir: '''Réalisez-vous combien il est important et bénéfique de craindre le Seigneur? (Voir Psaumes 19,9 et 25,14, Proverbes 1,7 et 9,10 et 1Pierre 1,17.)}}La Bible décrit aussi la sanctification comme une croissance vers la sainteté. Par sainteté 

j'entends la dévotion à Dieu et la nature qui se dégage d'une telle dévotion. La dévotion implique un amour de Dieu et un désir de Dieu.<ref name="Eight">Jerry Bridges, ''The Practice of Godliness'' (Colorado Springs, CO: NavPress, 1983), pp. 15-20.</ref> Elle implique également la crainte de Dieu, que John Murray a appelé «l'âme de la sainteté».<ref name="Nine">Ibid., p. 24.</ref> Délivré de la crainte du tourment éternel, le Chrétien craint Dieu non pas pour sa colère mais pour sa «majesté, sa sainteté et sa gloire transcendente...».<ref name="Ten">Ibid., p. 26.</ref>La crainte du Seigneur purifie le coeur et est un prélude à l'intimité avec Dieu. 

La sainteté implique bien plus que la moralité ou le zèle. Elle dérive d'une union avec le Christ et de la passion à l'honorer. Le dévot veut ressembler à son Seigneur afin de lui faire plaisir. Il veut ressentir ce que Dieu ressent, penser ce qu'il pense et faire sa volonté. En bref, il souhaite s'approprier le caractère de Dieu afin que Dieu soit glorifié. Dans l'effort de notre vie, c'est la tentative qui en vaut le plus la peine: «Les exercices corporels ne servent pas à grand-chose: la piété au contraire est utile à tout, car elle a la promesse de la vie, de la vie présente comme de la vie future». (1Ti 4,8) 

Dieu et l'homme ont tous deux un rôle-clé dans ce délicat travail de sanctification. Dieu, par sa grâce incroyable, débute notre salut et nous fournit le désir et l'envie de surmonter le péché. En répondant et en s'appuyant sur sa grâce, nous obéissons donc à l'ordre divin de «travailler avec crainte et tremblement à accomplir notre salut, Dieu est là qui opère en vous à la fois le vouloir et l'opération même, au profit de ses bienveillants desseins» (Php 2,12-13). 

{{LeftInsert|Selon le Westminster Chorter Catechism (Q.35), «la sanctification est 'le travail de la grâce donnée par Dieu, à travers laquelle nous sommes recréés à son image, et avons de plus en plus la capacité de mourir dans le péché et vivre dans la vertu'. Le concept n'est pas celui d'un péché totalement éradiqué (ce serait trop demander) ou simplement neutralisé (ce ne serait pas assez) mais celui d'un changement d'attitude façonné par Dieu, qui nous libèrerait de nos habitudes de péché et qui créerait, en nous, des affections, des dispositions et des vertus semblables au Christ.»<ref name="Eleven">J.I. Packer, ‘’Concise Theology’’ (Wheaton, IL: Tyndale House, 1993), p. 169.</ref>''' - J.I. Parker'''}}Le Nouveau Testament représente la marche à suivre afin de mener une vie sainte. Il est le juste milieu entre légalisme d'une part et permissivité de l'autre. Les traditions ecclésiastiques qui se sont trop focalisées sur le travail de Dieu en nous ''sans'' s'attendre à ce que ce travail résulte en un désir grandissant de sainteté, font dévier le chemin de la permissivité. «Car il en est beaucoup, je l'ai dit souvent et je le redis aujourd'hui avec larmes, qui se conduisent en ennemis de la croix du Christ. Leur fin sera la perdition, ils ont pour Dieu leur ventre et mettent leur gloire dans leur honte. Ils n'apprécient que les choses de la terre» (Php 3,18-19). D'autre part, d'aucuns ont tellement amplifié la partie de l'homme qu'ils ont porté la technique au-delà de la vérité de Dieu et se sont retrouvés dans le légalisme (ces dérives ont bien sûr des degrés variables). 

=== Comment atteindre la perfection ===

{{LeftInsert|'''Méditez sur 1Timothée 6, 11-16.''' Paul aurait pu être un sergent instructeur très motivant.}}L'une des questions que se posent fréquemment les Chrétiens est la suivante: «Combien de temps prendra le processus de sanctification? Serai-je libéré à jamais du péché?» C'est une question très pertinente, surtout lorsque l'on lit une sentence telle que celle que Paul adresse à l'Eglise des Philippiens: «Nous tous, ''qui sommes parfaits'', ayons cette attitude; et si sur quelque point vous pensez autrement, là encore, Dieu vous éclairera» (Php 3,15). Jésus a été encore plus précis dans un verset cité plus tôt: «Vous donc, vous serez parfaits comme votre Père céleste est parfait». (Mt 5,48) 

{{RightInsert|Faites ce petit jeu de vrai ou faux et découvrez si vous avez vraiment compris le sujet jusqu'ici abordé: (Les réponses sont imprimées à l'envers à la fin de la page 9) - Le mot «sanctifier» signifie «séparer, profaner» V F - La sanctification commence au moment de la naissance et continue tout au long de la vie. V F - La culpabilité de nos péchés a été ôtée par la justification. V F - La sainteté s'applique exclusivement à la moralité et au zèle d'une personne. V F - Dieu seul a la responsabilité de notre sanctification. V F }}Mais Dieu s'attend-il à ce que nous soyons parfaits? 

Nombreux sont ceux dont le désir de perfection a poussé à chercher Dieu. Tout au long de l'histoire humaine, poètes et philosophes ont exprimé le désir de retrouver l'innocence et la pureté perdues. Des chanteurs contemporains tels que Crosby, Stills et Nash ont célébré l'expérience de Woodstock avec une chanson dont les paroles sont: «Nous sommes de la poussière d'étoiles, nous sommes en or, nous sommes à la merci des marchandages du diable. Il nous faut regagner le Jardin». 

Le problème est que nous ne sommes pas parfaits et nous le savons. Dans la fantaisie du film, Mary Poppins peut se décrire joyeusement comme «pratiquement parfaite sous tous rapports», mais dans la vraie vie, ce n'est pas vrai. Et Woodstock ne nous aidera pas à atteindre la perfection. 

R.A.Muller fait remarquer que l'Ecriture nous dit clairement d'être parfaits tout en nous démontrant que la perfection est inaccessible au cours de cette vie.<ref name="Thirteen">R.A. Muller, ‘’The International Standard Bible Encyclopedia, Volume Four’’ (Grand Rapids, MI: Eerdmans Publishing Co., 1988), p. 324.</ref> Cela nous met devant un dilemme. Nous ne sommes pas libres de lever les bras et d'admettre la défaite. Mais il ne nous est pas permis non plus d'adopter une confiance en soi dirigée vers la perfection , car cela ressemble plus à une attitude positive qu'à la Bible. La seule façon de résoudre ce dilemme est comprendre que le Nouveau Testament propose deux visions de la perfection.<ref name="Fourteen">William Hendriksen, ‘’New Testament Commentary: Philippians’’ (Grand Rapids, MI: Eerdmans Publishing Co., 1962), p. 176.</ref> 

{{LeftInsert|«Lorsque l'aube de la sainteté de Dieu se lève sur nos esprits, nous sommes délivrés de toutes les pensées superficielles et inadéquates que nous avions à propos de notre sanctification. Nous sommes également à l'abri de tout enseignement frivole qui nous encouragerait dans l'idée qu'il existe des raccourcis pour obtenir plus facilement la sainteté. La sainteté n'est pas une expérience; c'est la réintégration de notre être, la reconstruction d'une ruine. C'est un labeur de spécialiste, un projet à long terme, qui demande tout ce que Dieu nous a donné pour la vie et la piété.»<ref name="Twelve">Sinclair Ferguson, ‘’A Heart for God’’ (Colorado Springs, CO: NavPress, 1985), p. 129.</ref> '''- Sinclair Ferguson'''}}Ce que Paul suggère lorsqu'il écrit aux Philippiens est de la ''maturité'', pas de la perfection. D'ailleurs, la Nouvelle Version Internationale traduit ainsi ce commentaire à l'Eglise Philippienne: «Nous tous, qui avons atteint une maturité, c'est ainsi qu'il nous faut penser» (Php 3,15). En ce sens, le terme «parfait» représente «celui qui a fait un progrès raisonnable vers une croissance et une stabilité spirituelles.» 

 {{LeftInsert| '''Méditez sur 1Pierre 1, 14-16'''. Cet ordre semble-t-il irréaliste? Dieu vous demanderait-il de faire l'impossible? 
|}} {{RightInsert|Réponses: F, V, V, F, F }}Il est naturel pour un enfant de vouloir être grand, de vouloir être adulte. Cela reste vrai pour le croyant. Plutôt que d'aborder la croissance sans rigueur, de façon désinvolte, nous devrions laisser notre désir de perfection nous pousser vers une quête de ressemblance à Jésus. L'exemple de Paul devrait être un modèle pour nous tous: «Non que je sois déjà au but, ni déjà devenu parfait; mais je poursuis ma course pour tâcher de saisir, ayant été saisi moi-même par le Christ Jésus. Non, frères, je ne me flatte point d'avoir déjà saisi; je dis seulement ceci: oubliant le chemin parcouru, je vais droit de l'avant, tendu de tout mon être, et je cours vers le but, en vue du prix que Dieu nous appelle à recevoir là-haut, dans le Christ Jésus» (Php 3,12-14) 

{{RightInsert|Autrefois, il existait un autocollant de pare-brise arrière assez célèbre: «Les Chrétiens ne sont pas parfaits – juste pardonnés.» Quelle attitude cela peut-il refléter? (surtout si la voiture va trop vite)}}Dans la première épître de Paul aux Corinthiens, nous observons un deuxième emploi du mot perfection: «Mais quand viendra ce qui est parfait» dit-il, «l'imparfait disparaîtra» (1Co 13,10). Dans cette interprétation, le mot perfection n'est appliqué qu'à la divinité – une perfection qui ne sera atteinte que lors du retour du Christ. Le théologien Louis Berkhof préfère parler des ''perfections'' de Dieu plutôt que de ses qualités.<ref name="Sixteen">Louis Berkhof, ‘’Systematic Theology’’ (Grand Rapids, MI: Eerdmans Publishing Co., 1941), p. 52.</ref> Seul Dieu est parfait. Peu importe la maturité acquise au cours de cette vie, nous n'atteindrons la perfection que le jour où Dieu nous rendra parfaits dans sa gloire. {{LeftInsert|«Avant de faire le bien, il nous faut d'abord être emplis de bonté.»<ref name="Fifteen">Quoted in ‘’Gathered Gold,’’ p.148</ref> '''- Hugh Latimer '''}}

=== Sept raisons de réduire le décalage ===

En général, le mot sainteté provoque une impression négative. Nombreux sont ceux pour qui ce mot évoque une existence terne, pénible et dépourvue de joie. Alors qu'il s'agit d'une joyeuse expérience, on a tendance à le voir comme une contrainte de bigot. En conclusion, réfutons donc cette idée et examinons certains des bénéfices et bienfaits que l'on obtient en suivant le Christ. Voilà les sept avantages de la sanctification: 

'''Dieu est glorifié.''' Lorsque nous entrons dans la sainteté, nous renforçons notre conviction que Dieu est aussi réel et magnifique que nous le déclarons. Paul nous explique que les bonnes actions des Chrétiens embellissent la doctrine du Christ (Tit 2,10). Même ceux qui renient Dieu sont obligés d'admettre son existence au vu des personnes qui appliquent ses enseignements. 

'''Communion continue avec la Divinité au cours de cette vie'''. «Si quelqu'un m'aime,» dit Jésus, «il gardera ma parole et mon Père l'aimera et nous viendrons vers lui et nous ferons une demeure chez lui» (Jn, 14,23). La présence durable du Père et du Fils à travers l'Esprit Saint est une joie et un confort immenses. Jésus indique que sa présence est une présence d'amour, qui n'est pas indifférente ni impersonnelle. Bien entendu, le pouvoir s'accomplit au travers de sa présence et nous permet de surmonter les obstacles de la vie. 

{{LeftInsert|«Sans la sainteté, il n'existe pas de joie durable... Quelle importance prend alors la vérité qui sanctifie! Combien crucial est le Verbe qui détruit le pouvoir des plaisirs artificiels! Et combien vigilant il nous faut être pour illuminer nos chemins et emplir nos coeurs de la Parole de Dieu!»<ref name="Seventeen">Reference missing from original</ref> '''- John Piper'''}}'''Communauté avec d'autres Chrétiens'''. Si nous avançons dans l'obscurité, nous ne pouvons pas nous réjouir de relations authentiques avec d'autres croyants. «Mais si nous marchons dans la lumière, comme il est lui-même dans la lumière, nous sommes en communion les uns avec les autres, et le sang de Jésus, son Fils, nous purifie de tout péché» (1Jn 1,7). 

Le Seigneur nous promet de nous donner des camarades, des compagnons de voyage sur la route vers la sanctification. En ce qui me concerne, je pense que la vérité de Dieu combinée avec l'exemple des disciples de Dieu est absolument nécessaire à ma croissance spirituelle. Lorsque j'ai suivi ses enseignements, j'ai toujours eu les deux. Nous avons besoin les uns des autres dans le contexte de l'église pour réussir. La sainteté et la communauté Chrétienne vont de pair. 

'''L'Assurance du salut. '''Bien que notre quête de sainteté ne soit pas la base de notre salut, elle y est très certainement liée. Dans sa deuxième épître, Paul exhorte ses lecteurs à s'efforcer d'accumuler les vertus spirituelles, ajoutant la bonté à la foi et la connaissance à la bonté jusqu'à ce que la maîtrise de soi, la persévérance, la sainteté, la bienveillance fraternelle et l'amour soient disponibles en abondance (2Pe 1, 5-9). Si tout ceci vient à manquer, prévient-il, on pourrait oublier que l'on a été purifié de ses anciens péchés. C'est pourquoi, mes frères, il vous faudra d'autant plus de zèle pour affermir votre vocation et votre élection. Ce faisant, vous ne tomberez jamais et l'entrée dans le Royaume éternel de notre Seigneur Jésus Christ vous sera largement accordée (2Pe 1, 9-11). 

'''Évangélisme. '''Alors que je n'étais qu'un jeune homme condamné par le péché, je m'évertuais à essayer de trouver des failles dans le Christianisme afin de rejeter le message des Chrétiens et les traiter d'hypocrites. Mais, bien qu'imparfaits, je ne trouvais en eux aucune défaillance majeure. La grande famille qui est venue vers moi avec l'évangile m'a plus impressionné par ses actes que par ses paroles. Le mari aimait sa femme, la femme respectait son mari, les enfants obéissaient à leurs parents et ils étaient tous heureux. Je n'avais jamais rien vu de tel. 

Il a été dit que si le monde suit pas ce qui est dit dans la Bible, il suit ce que font les Chrétiens. Dieu utilise ses disciples afin d'atteindre les autres. Ils ne sont pas parfaits, mais fidèles. 

'''Compréhension, sagesse et connaissance.''' Ces trésors sont offerts à ceux qui recherchent Dieu avec tout leur coeur (Pr 2, 1-11). Ils sont retirés aux adeptes du mépris, de la rébellion et de la sottise. 

{{LeftInsert|'''Méditez sur 1Pierre 2,12''' Bien que les non-chrétiens se moquent aujourd'hui de votre style de vie, quel effet cela aura-t-il sur eux demain?}}'''Voir Dieu.''' L'Ecriture nous dit, «Recherchez la paix avec tous, et la sanctification sans laquelle personne ne verra le Seigneur» (Heb 12, 14). La signification complète de ce passage reste un mystère, mais l'Ecriture est prolixe sur la «vision béate», c'est-à-dire le fait de voir Dieu. Cela aura lieu lorsque notre Seigneur reviendra, lorsque tous les ennemis auront été vaincus et que nous aurons tous été sanctifiés. Alors, notre vision de Dieu sera continue et intense, sans la distraction et la confusion causées par le péché et nous nous connaîtrons tels que nous sommes et tels que nous sommes perçus. Notre connaissance de Dieu ne sera pas complète, mais son être infini et magnifique nous sera révélé peu à peu. 

{{LeftInsert|«Heureux les coeurs purs, car ils verront Dieu» '''- Jésus (Matthieu, 5,8)'''}}«Heureux les coeurs purs», dit Jésus, «car ils verront Dieu» (Mt 5, 8). Cette illumination continue de la grandeur et de la bonté de Dieu est le cadeau le plus merveilleux d'une vie pieuse. 

Il est donc manifeste qu'il existe de nombreuses bonnes raisons de combler le décalage entre ce que Dieu attend de nous et notre propre expérience. Nous avons été créés pour partager sa sainteté-pas seulement au ciel, mais sur terre. Progressivement, nous pouvons apprendre à affronter le péché et vivre en reflétant toujours plus intensément la gloire et la nature de Dieu. 

Dans ce premier chapitre, nous avons tenté d'accentuer notre désir de sainteté. Au chapitre deux, nous commencerons à construire le contexte biblique nécessaire à l'épanouissement d'une vie pieuse – et heureuse.

 

== Discussions de groupe ==

1.Quels symptômes indiquent que l'on est pris dans le piège du décalage? 2.Il est impossible d'éviter un certain décalage entre la perfection de Dieu et notre attitude. Si ce décalage est trop grand, nous devenons des hypocrites. Où est la limite? 3.Comment notre sanctification représente-t-elle à la fois notre passé historique et notre espoir futur? 4.La crainte du Seigneur, explique l'auteur, est une «condition à l'intimité avec Dieu» (page 7). Qu'entend-il par là? 5.Dans quelle mesure un Chrétien fervent doit-il être libéré du péché? 6.Après avoir lu ce chapitre, comment expliqueriez-vous le passage de Matthieu, 5, 48 à un Chrétien tout juste converti?

 

== Lectures recommandées ==

''How to help people change'' (Comment aider les gens à changer) de Jay E. Adams (Grand Rapids, MI: Zondervan Publishing House, 1986) ''Saved by Grace'' (Sauvé par la grâce) de Anthony A. Hoekema (Grand Rapids, MI: Eerdmans Publishing Co., 1989)

 

== Références ==

<references />

Disciplines for Life/Prayer: Direct Dial to Heaven/es

2008-10-19T22:43:32Z

Mrs royce:

{{Info|Para la Oración: Directamente Marca al Cielo}}
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Mi esposa Nancy y yo somos conocidos por nuestros amigos como pareja comunicativa. No lo hacemos porque un consejero de matrimonio nos dijo. Lo hacemos porque amamos la conversación que hay entre nosotros. No hay ningún día que pase sin empezar una conversación intima entre los dos.

Al escribir este articulo, Nancy se encuentra con el flu. Ya lleva enferma por casi diez días. Cinco días anterior, ella perdió la voz. Ella no puede hablar, mas que hablar en voz bien baja, y cuando habla en voz baja, eso causa una tos dolorosa.

Ayer en la noche, nos sentamos en el sofá después que los niños se fueron a dormir- el tiempo perfecto para hablar- pero terminamos frustrados al intentar hablar. Ella en voz baja, me quería decir, “Dime lo que has estado pensando.” Y yo le dije. Me tome tres minutos en decirlo. Ella quería responder con una pregunta o con algo en la mente, pero la tos no la dejaba. Terminamos leyendo el periódico.

{{LeftInsert|"Donde hay poca conciencia para la necesidad, hay poco orar."<ref name="One">Donald Whitney, ''Spiritual Disciplines for the Christian Life''(Disciplinas Espirituales para la Vida del Cristiano) (Colorado Springs, CO: NavPress, 1991), p. 65.</ref> – Donald Whitney}}

Nuestro amor y nuestra dedicación hacia cada uno no se a marchitado por causa de la enfermedad de Nancy, pero si extrañamos nuestra conversación intima. Es igual con nuestra relación con Dios. Podemos dedicarnos a él sin tener una relación intima con él. Pero si queremos que nuestra relación crezca, tenemos que buscar la conversación. La Biblia habla de un tipo de comunicación con Dios, el orar. Sin este tipo de conversación, nuestra experiencia con Dios se vuelve similar a lo que Nancy y yo tuvimos cuando Nancy cajo enferma con el flu: Nos amamos uno al otro, pero nuestra falta de conversación crea una distancia entre nosotros.

De todos modos, no podemos tomar nuestro amor (hacia Dios) por vencido é ignorar la oración. Con la distancia por falta de la comunicación, el amor teme a decaerse. Pregúntale a cualquiera quien tuvo una crisis matrimonial. El orar es esencial en nuestras vida con Dios.

El orar es el mas simple pero también el mas profundo de las disciplinas espirituales. Cuando oramos, simplemente nos comunicamos con Dios. Ningún tipo de exótica espiritualidad ni ceremonia mística- solo un dialogo. Y es un dialogo con el todopoderoso Dios exaltado del universo. ¡Tenemos el extraordinario privilegio de hablar directamente con Él Todopoderoso Dios! Lo mas destacado es que Él nos escucha y nos contesta para atrás.

{{LeftInsert|'''Medita en el Salmo 34.''' ¿Podrá el temor que David tiene hacia Dios afectar su amor por Dios?}}

Para evitar a tener la lengua trabada o estar en temor, Jesús tomo gran énfasis en enseñarnos a como relacionarnos con Dios. El pudo habernos recordado de Dios como Juez o Rey. Sin embargo, Jesús nos presenta a Dios como Padre- el tipo de padre quien recibe a sus hijos con brazos abiertos (Marcos 10:13-16). Y mientras que no todos tengamos buenas memorias de nuestros padres físicos, nuestro Padre Celestial quiere sentarse con nosotros y oír todo lo que tengamos en la mente.

 

=== Porque Orar? ===

{{RightInsert|Te han dado el privilegio de elegir la “Historia de las Grandes Oraciones Contestadas” a ser colocado el la Sala de Fama del reino. La lista fue reducida entre seis concursantes. ¿A quien elegirías?
❏ Elías: Llamo por fuego y lluvia (1 Reyes 18)

❏ Moisés: Vio a Dios Dividir el Mar Rojo (Éxodos 14)

❏ David: Mato al gigante de Goliat con honda y piedra solamente (1 Samuel 17)

❏ Jesús: Oro por la resurrección de Lázaro (Juan 11)

❏ Pablo: Fue sacado de la cárcel por medio de un terremoto supernatural. (Hechos 16)

❏ Tu: Cuando te arrepientes y le pides a Dios que te perdone. Sabes, Él lo hace. }}

El orar nos cambia por dentro como también cambia la situación de lo que oramos. Esto es normalmente inesperado. Ay estoy yo sentado, orando por alguien quien tiene una actitud mala contra mi y de repente me doy cuente que él Espíritu Santo esta con su linterna alumbrando las paredes de mi corazón. “ Tu estas bien preocupado por la mota en el ojo de tu amigo,” él dice en voz baja, “¿pero has notado la leña en el ojo tuyo?” Nosotros raramente agradecemos esta información al principio hasta cuando nos damos cuenta que Dios contesto nuestra oración.

La oración también hace crecer nuestra fe. Al escribir esto, mi iglesia esta en pasos de construcción. Cuando pienso en la cantidad de plata y la fuerza que se sigue necesitando en construir el edificio, me siento como que me puedo desanimar. Mientras que oro, y me afirmo en la verdad de que Dios esta en control de la situación, mi perspectiva cambia. No solo tengo la fe que Dios lo puede lograr, pero también me emociono de solo pensar que yo estoy tomando lugar en hacerlo realidad.

{{LeftInsert|'''Medita en Santiago 5:13-18.''' ¿Que fue lo que Elías, “un hombre como nosotros”, realizo por el medio de sus oraciones?}}Hasta ahora no hemos mencionado el mas obvio beneficio de la oración: El orar trabaja. Cuando oramos, Dios desrama su poder. ¿Estas enfermo? Ora.¿ Necesitas trabajo? Ora. ¿Quieres que tu familia conozca a Cristo? Ora. ¿Enfrentando conflicto con alguien? Ora. Nos quedaríamos asombrados por todo que nuestro Padre hace cuando pedimos por su ayuda.

¿Pero sería este trabajo de orar necesario? ¿Si Dios es soberano y tiene control del mundo entero, porque la necesidad de orar? No podrá Dios hacer mejores sus obras sin nuestra ayuda?

Abran algunas cosas que nuestras oraciones nunca cambiaran. Por ejemplo, Jesús retornara así oremos o no. Él juzgará los vivos y los muertos. Hay cosas que Dios no hará sin nosotros pedir. Cuando oramos, por un creyente para combatir el pecado o por la salud de un niño con cáncer, nuestras oraciones ayudan a realizar la voluntad de Dios.

{{LeftInsert|“Lo que la iglesia necesita hoy no es mejores maquinarias, o nuevas organizaciones o nuevos métodos, pero hombres quien el Espíritu Santo pueda usar- hombres que oren, hombres fuertes en orar.”<ref name="Two">E.M. Bounds, ‘’Power Through Prayer’’ (El Poder del Orar) (Grand Rapids, MI: Zondervan Publishing House), p. 12.</ref> – E.M. Bounds}}No es que Dios no pueda lograr sus propósitos sin nosotros. Como Juan el Bautista noto, Dios puede alzar las roca para hacer su voluntad si rechazamos en hacerlo (Mateo 3:9). Pero nuestra complicidad le importa a Dios. Él nos invita, por medio de nuestra oración, a ayudar a traer su reino en la tierra. ¿Porqué? No estoy seguro que podamos saber mas que tenlo por seguro que él lo decidió así. ¿Quien soy yo para hacerle preguntas? La razón es que aunque nuestros esfuerzos sean descuidados y débil, él ha escogido a realizar mucho de su voluntad por medio de nosotros; un privilegio extraordinario.

 

=== El Poder del Ejemplo ===

Leyendo acerca de como orar puede ayudar, pero viendo a otros orar es mucho más mejor. Yo estuve 15 meses sirviendo a una iglesia en el sur de California en los últimos años de los 1980’s. Cada martes a sábado el personal de pastores invitaba a cualquiera quien quería unirse para orar entre 6 y 7 de la mañana. No había complejo de horario ahí. Cuando la iglesia es afectada por un tiempo de crisis, nosotros, los pastores, decidíamos llegar una hora más temprano que el resto de la gente para orar más.

No puedo decir que vine con la libre voluntad. Era parte de mi trabajo y mi asistencia mayormente no era ejemplar. Pero Dios uso esta imponente disciplina en mi vida. Yo oraba con hombres comprometidos a la intersección. No es que decían algo lujoso. Y puedo decir que ellos estaban tan cansados como yo. Pero sus fervencias y sus perseverancias crearon una impactante impresión en mi vida. Por sus ejemplos, estos hombres me enseñaron más sobre el orar que cualquier libro o lectura pudo. Hoy, yo ciento esas sesiones de oración como una des mis preciosas memorias de mi tiempo en California.

El ejemplo de Jesús tuvo un impacto en la vida de los discípulos. Juan, el escritor del evangelio, puso nota que si todo lo que Jesús hizo pudo haber sido grabado en papel, el mundo no pudiera contener todo los libros necesarios. Juan tuvo que seleccionar aquellas obras de Cristo como hicieron los otros escritores del evangelio. Cuando consideras esto, es chévere de reconocer lo mucho que resulto del compromiso de Jesús a la oración.

'''Jesús oraba temprano en la mañana (Mateo 1:35).''' Yo personalmente considero esto el mejor tiempo del día para orar. No tengo citas. Raramente estoy interrumpido. No hay bulla en la casa. Hasta ni el aire se mueve. Para aquellos quienes empiezan sus días temprano, esto no seria practico. Pero no hay mejor forma de empezar el día.

{{LeftInsert|"Si yo pierdo un día de orar, un solo día, yo perdería bastante fuego de fe."<ref name="Three">''Citado del libro Tiempos Callados de Martin Luther'' (Martin Luther’s Quiet Time) por Walter Trobisch (Downer’s Grove, IL: InterVarsity Press, 1975)</ref> – Martin Luther}}'''Jesús oraba en lugares solitarios (Marcos 1:35). '''Por lo que he leído, los antiguos fariseos no sabían que podían orar en silencio. Los fariseos no sentían ninguna inhibición de orar en voz alta en las plazas del mercado. Pero aparentemente Jesús siempre buscaba por lugares solitario donde él podía orar en voz alta. Tienes tú un lugar solitario donde puedas estar con Dios sin ninguna distracción? Yo oro en mi sótano antes que los niños se levanten (aunque a ellos les encantan descubrirme en el sótano.) Cuando tengo más tiempo, me gusta ir a un lugar más solitario. En California mi lugar más solitario era en la Altadena Crest Trail por el alto de Pasadena en las montañas de San Gabriel. Aquí en Maryland yo me voy por la orilla del Río de Potomac, cualquier lugar donde te sientas cómodo hablando con Dios. (Asegúrate que tu lugar solitario sea un lugar sano.)

'''Jesús oraba después de trabajar (Marcos 6:45-46).'''Él no se llevaba por la idea de que “este es mi tiempo para relajar”. Yo estoy por seguro que él sabía como relajarse con sus amigos, los pescadores, quienes también eran sus discípulos, pero él también sabía que a veces estar con su Padre hacia el fin del día era mejor. Para el tiempo que muchos de nosotros nos sentamos merecidos de un descanso, Jesús podía haberse encontrado orando en una montaña. Él supo de la diferencia entre el relajo y el ser refrescado (espiritual). Esas horas usadas en comunión con su Padre lo renovaba de un día agotado.

{{RightInsert|¿Cuando es que sientes desesperación para orar?
 Antes de ir al dentista a que te arreglen los dientes.

Después que te subieron de sueldo en el trabajo

Durante el parto y dar luz a un hijo(a)

Mientras siendo honrado por servir en tu iglesia

Cuando tu llanta se explota en el medio de la circulación de las horas puntas

Al comprar un nuevo automóvil}}'''Jesús oraba durante tiempos de triunfos y popularidad (Lucas 5:15-16).''' Los tiempos mejores pueden ser los tiempos peores- para nuestro tiempo de orar. El triunfo nos engaña a nosotros en pensar que no necesitamos a Dios. Por eso es crítico que nosotros recordemos nuestra dependencia en él diario. “¿Quien es responsable de este triunfo mío, Dios? ¡Tú eres! Por favor reduce mi cabeza al tamaño original para que no me sienta vanidoso.”

'''Jesús oró antes de tomar decisiones grandes (Lucas 6:12-13).''' Cuando él eligió los doce apóstoles, Jesús supo que él estaba eligiendo la iglesia futura. Él también supo que él elegía a un traidor. Él necesitaba la guía movida por la gracia de Dios. Él recibió guía y gracia del Señor después de una noche larga de orar.

{{LeftInsert|'''Medita en Salmo 130.''' ¿Incluye tu tiempo de oración el tiempo en esperar por Dios a que Él se comunique contigo?}}Si estas enfrentando grandes decisiones- un cambio de trabajo, una compra mayor, mudanza a otra ciudad o matrimonio- nada te aclararía tu mente y endurecería tus prioridades mas que alejarte hacia un lugar solitaria para orar. Antes de que mi Esposa y yo nos casáramos, todos nuestros amigos pensaban que ella y yo éramos perfectos para cada uno. Pero yo necesitaba saber si Dios mismo era el quien confirmaba la relación. Entonces yo me fui en un día de invierno a un parque del estado de New Jersey, y me senté cerca de una leña con fuego y orando. A la hora de irme, yo tenia la confianza que Dios me había dado el “si” para casarme con ella. Nuestro matrimonio se mantiene libre de stress relativamente, pero si en algún momento es probada en fuego, yo se que estaré asegurado cuando me acuerde de aquel día de invierno cuando estuve sentado, esperando y orando, Dios me enseñó su voluntad.

Una noche con Dios puede traer buenos frutos. Ahí algo interesante en la tranquilidad y en el sentido de esperanza que tenemos durante las pocas horas que nos deja alertas a la voz de Dios. Para la próxima vez que no puedas dormir, en vez de tomar una dosis de jarabe de Nyquil, considera hablar con Dios.

'''Jesús oró consistentemente (Lucas 22:39).''' Mientras que Lucas interrogaba a los discípulos de Jesús para escribir el evangelio, ellos tuvieron que haber puesto énfasis en la frecuencia de las oraciones de él. Por eso Lucas dijo, "Jesús fue como siempre al Monte de los Olivos," uno de sus lugares solitarios y favoritos.

{{LeftInsert|"La única alternativa en evitar la frustración es de estar seguros que hagamos lo que Dios demande que hagamos. Nada puede substituir en sabiendo que en este día, a esta hora, en este lugar estamos haciendo la voluntad del Padre."<ref name="Four">Carlos E. Hummel, ''Tyranny of the Urgent'' (Tiranía del Apurado) (Downers Groce, IL: InterVarsity press, 1967).</ref> – Carlos Hummel}}'''Jesús oró honestamente (Lucas 22:39-44). '''Mientras que Jesús oraba en el Jardín de Gethsemani la noche anterior de su crucifixión, él estuvo con angustia. No solo él iba a sufrir dolores insoportables, pero su propio Padre lo iba a rechazar como el objeto de su ira por los pecados del mundo- una experiencia totalmente extraña y horrible para él. Si él ora como yo que a veces oro bajo presión, él pudiera haber dicho, “Bueno el gran día se acerca, Padre. Yo estoy entusiasmado porque voy a ser golpeado y colgado en la cruz. Gracias por darme este privilegio de servirte en esta forma tan pequeña.”

Pero Jesús fue honesto y entonces Lucas escribió lo que puede ser una oración débil, "Padre si quieres, pasa de mi esta copa; pero no se haga mi voluntad, sino la tuya." Jesús se sintió libre de expresar sus profundas emociones en una oración dicha con sangre, sudor, y lágrimas. Él quiso que su Padre supiera de la intensidad de su sufrimiento. Pero a la misma vez, él expreso su sumisión hacia la voluntad de Dios.

{{RightInsert|'''Para estudiar más:''' Los salmistas eran sorprendentemente honestos con sus emociones al hablarle a Dios. Por ejemplo, lee los Salmos 22, 38, y 88}}

Es fácil de caer en la trampa de decirle a Dios lo que pensamos que él quiere escuchar aunque nuestras palabras bien dichas no estén de acuerdo con la realidad. De nada vale mintiéndole al quien sabe todo de nosotros (hasta las cosas que ni nosotros sabemos). ¿Eres honesto con Dios cuando oras? ¿Te acercas donde él para expresar tus deseos mas profundos? ¿Tus luchas? ¿Tus fallas? "¡Si, Señor, otra vez me moleste con ella, yo se que estaba equivocado, pero, Señor, yo estaba bien molesto! ¿Has escuchado lo que me dijo? Perdóname. Dame la fuerza para cambiar." Al orar honestamente, Dios nos cambia. Y al expresar nuestras emociones al orar, nos desahogamos con Dios, dándonos la oportunidad de no desahogarnos pecaminosamente en otra forma.

Cuando mis hijos eran mas jóvenes, ellos no sabían como esconder sus sentimientos de mi. Eran libres de reírse en una forma tontamente que pudiera avergonzar a los adultos. Lloraban tan profundamente sin importarles lo que yo pensaba de sus lagrimas. Eso es como deberíamos de ser con Dios. A Él no le impresiona nuestras tópicos piadosos ni nuestras multitudes de palabras. Él quiere honestidad- pura honestidad. Él nos acepta así estuviéramos enojados, apáticos, o temerosos. Mientras que no seamos irrespetuosos o desobedientes, podemos expresar nuestra variedades de emociones sin preocuparnos en molestar a Dios.

{{RightInsert|¿Cuales de las siguientes emociones son difíciles de compartir con Dios?
❏ Duda ("¿Te importa de en verdad?")

❏ Molestia ("¿Porque dejaste que esto ocurriera?")

❏ Temor ("¿Podrías tu en verdad aceptarme a pesar de mis pecados?")

❏ Pena ("¿Como puedo enfrentarme con la muerte de cierta persona que amaba?")

❏ Envidia ("¿Cuando podré yo ser dueño de una casa como todo el resto de mi iglesia?")}}

Algunas personas tienen un verdadero problema con esto que acabo de decir. Años de traer un solo tipo de emoción a Dios- el tipo de seriedad aburrida que existe en muchos servicios de iglesia- parece impedir afecto emocional.

 

=== '''Oren la Oración de los Discípulos''' ===

Los discípulos encontraron la inspiración para orar al ver al Señor orar, y después hicieron la conexión entre su impacto publico y su oración privada. Pero felizmente que a nosotros, Jesús nos dejo mas que su ejemplo. Él dio a sus discípulos un claro ejemplo en cual él preservo para nosotros en Mateos 6:9-13. Comúnmente conocida como “El Padre Nuestro”, esto es un método recomendada por Jesús a sus discípulos a como hacer mas efectivas sus oraciones.

Antes de mirar a esta oración, reacuérdense que Jesús nos instruyo a como orar, no que orar. Esto nos sirve como un diseño, un grupo de principios- no como un rito sin motivo. Antes de decir esta oración, Jesús urgió a sus discípulos no orara como los paganos que “piensan que por su palabrería serán oídos.” (Mateo 6:7). Yo lo encuentro increíblemente irónico que para muchos cristianos, esta oración se ha vuelto exactamente lo que Jesús nos aviso: palabrería. Vamos a verlo para aprender a orar en la forma que Jesús intento en hacerlo.

{{LeftInsert|'''Medita en Romanos 8:15-16.''' Expresa tu gratitud hacia Dios por esta relación extraordinaria y totalmente no merecida.}}'''“Padre Nuestro que estas en los cielos”'''

Jesús comienza con recordarnos que nuestra oración esta basada en una relación especial. Oramos a nuestro Padre. Esto forma un tono de amor y es intimo, no de culpa o miedo. Si no iniciamos la oración con esta realidad en mente, todo el resto de nuestras oraciones serán desviadas hacia la perspectiva incorrecta. Los fariseos pensaban que Jesús blasfemaba cuando presumía a llamar a Dios, Padre. Pero Jesús quiere que pensemos bien de Dios. Nuestro Dios no esta arriba en el cielo por ahí, reservado en distancia. Él esta cerca de quienes lo llaman. Él es nuestro Padre, y desea satisfacer todas nuestras necesidades.

Sin embargo, él es nuestro Padre en los cielos- omnipotente, omnisciente, y majestuoso. Él es Rey. Nuestra intimidad hacia él tiene que ser respetuosa.

{{RightInsert|'''¿Serán tus oraciones contestadas?'''

Oraciones eficaces son oraciones que son contestadas. Aquí hay cinco criterios bíblicos que te asegurarán de tus oraciones eficaces:

• Ellos alinean con la verdad de las escrituras (Juan 15:7) Ejemplo: “Dios, tu deseas que toda la gente sean salvadas (1Timoteo 2:4), entonces ayuda a que mi vecino escuche y crea en tu evangelio.” • Ellos buscan por resultados que glorifique a Dios (Juan 14:13) Ejemplo: “Dios, provee por las necesidades financieras de mi familia para que mi hermano no se burle de nosotros por dar nuestros diezmos.” • Ellos dan el intento de traer buenos frutos (Juan 15:16) Ejemplo: “Dios, nombra al hombre o a la mujer quien mantendrá tus niveles de justicia en la Corte Suprema.” • Ellos vengan de buenos sentimientos (Santiago 4:3) Un buen ejemplo: “Dios, ayúdame a obtener una casa mas grande para que pueda cuidar de mis padres quienes están envejeciendo.” No tan buen ejemplo: “Dios, ayúdame a obtener una casa mas grande para equiparla con mi gran colección de modelo de trenes.” • Están de acuerdo con la voluntad de Dios (1Juan 5:14)

Nota esto: Aunque cualquier petición vallan con los primeros cuatro criterios, eso no significa que va seguir con la voluntad de Dios. Con tiempo y práctica, tú tendrás mas confidencia en distinguir la voluntad de Dios.}}'''“Santificado sea tu nombre”'''

Con nuestra relación firmemente establecida en nuestras mentes, seguimos a las adoraciones. A Dios se trata con santidad, por eso esta la palabra “santificado”. Por eso que nuestros motivos a orarle a Dios es para glorificarlo. Antes de leerle nuestra lista de necesidades y deseos, vamos a honorar al Señor y adorarlo a él. Su interés debería de venir antes que nuestros intereses. Hay que orar que su nombre sea respetado, magnificado, y tratado como santo, precioso, y puro por toda las partes del mundo. Esto debería de ser nuestro asunto preeminente antes de nuestras necesidades.

'''“Venga tu reino”'''

Dios es él Creador, él gobernante soberano, y el dueño eternal del universo. Sin embargo, la mayoría de su “supuestamente” sujetos han seguido a Satán en rebeldía en contra del verdadero Rey. Consecuentemente, cuando llegamos hacia a Dios y suplicamos que su reino venga, pedimos que la autoridad de Dios sea reconocida y honorada en situaciones particulares.

Aquí es donde yo traigo mis peticiones ante Dios. Aquí es donde yo le lloro a que me cambie situaciones que todavía no le he sometido- primero los problemas de mi vida, después los problemas en las vidas de otros, y finalmente problemas que ocurren en largos planos. “Padre, remueve esta actitud egoísta que tengo mientras que el tiempo pasa. Ayuda a Esteban(el hijo del autor de este articulo) a entender el evangelio. Trae justicia para aquellos que no se pueden defender en esta tierra.”

 

En cualquier lugar o situación donde el reino del hombre ejerce la influencia que va en contra del propósito del reino de Dios- así sea la decisión de una persona o el voto para el próximo senador de tu país- vamos a pedirle a Dios que venga y gobierne.

'''"Hágase tu voluntad"'''

Esta petición es el gemelo del verso anterior. Aquí no pedimos por nuestra voluntad, pero que la voluntad de Dios reine- así no estuviéramos precisamente seguros cual es su voluntad es en particulares. Es aquí en este punto de mi oración donde yo tomo la oportunidad de entregarle a Dios ciertas decisiones significantes que yo estoy enfrentando. Una vez que yo distingo cual es su voluntad- por medio de meditar en las escrituras y esperando por él- yo le pido que es deseo (que su voluntad se haga- un deseo que por la gracia de Dios yo la hice mía)- se vuelva realidad.

Nuestras oraciones nunca deberían de ser egoísta o exigente, pero a la misma vez audaz. Aunque es obvio que nunca deberíamos de mandar al Dios soberano a que haga algo, las frases gemelas “Venga tu reino, hágase tu voluntad” significan que ellos son las mas grandes de nuestras suplicas. Por eso vemos en las escrituras que no deberíamos de ver antipatía que nuestra petición sea ver el reino de Dios y su voluntad completamente realizada.

{{RightInsert|Esta pregunta tiene tres partes:
• Escribe en un papel tu necesidad más práctica (nuevo carro, mejor trabajo, etc.) Escríbelo en esta página. Incluye la fecha de hoy. • Lee y medita en la enseñanza de Jesús sobre la oración encontrada en Marcos 11:23-24. ¿Cual es la preeminencia en esta oración: la montaña, tu fe, o la habilidad de Dios? ¿Cual de estas tres hace mas diferencia en la forma que oramos? • Antes de continuar con este capitulo, toma un minuto en someter tu necesidad a Dios. (Cuando la oración sea respondida, regresa a esta página y escribe los detalles.)}}

'''"Como en el cielo, así también en la tierra"'''

En vez de conformarnos, deberíamos de buscar lo mejor de Dios constantemente. En el cielo, el reino de Dios existe con perfección absoluta. Mientras que todo nosotros sabemos que aquí en la tierra esta lo contrario. Hasta el día en que Jesús regrese y establezca su nuevo cielo y tierra, oremos y trabajemos a establecer el avanzo de lo que va a venir. “Señor, al pelear con este habito, no oro a rendirme. ¡Yo oro a que pueda vencerlo y a derrotarlo! Hágase tu voluntad. Gobierna en mi cuerpo y en mi alma como tu gobiernas en el cielo.”

'''"El pan nuestro de cada día, dánoslos hoy"'''

La palabra griega para “pan” en esta frase no es usada igual en otras partes del nuevo testamento. Desde siglos, expertos han discutido en lo que Jesús insinuaba.

Agustín, escribiendo en el siglo cuatro, creyó que la referencia para la palabra ‘pan’ incluía tres elementos: vida física, la cena del Señor, y la palabra de Dios. De esta manera, él vio esto como una petición para la necesidad física (como ropa, hogar, y comida), el perdón de los pecados, y la revelación de la palabra de Dios. Sin embargo, Martín Luther, y Juan Calvin sentían que Agustín estaba siendo muy súper espiritual. Ellos discutieron que Jesús solo se refería a la provisión física.

No importa que tan exacta sea la interpretación, es bien claro que Dios le importa nuestra necesidades practicas. Él sabe que tenemos que pagar por casa, por comida, y ropa. Pero, el quiere que le pidamos ayuda. Aquí podemos ir a Dios con nuestras necesidades básicas. Y aquí es donde podemos meditar en lo que en verdad es una necesidad y lo que es un deseo que no esta con los planes de Dios en nosotros por el momento.

Es revelante en que Jesús nos dice que oremos por el hoy. Tómalo como consejo que Dios quiere que nos comuniquemos con él mas de una o dos veces a la semana. Necesitamos de Él todos los días, así sea que la refrigeradora este llena o bacía.

 {{LeftInsert|'''Un Fuégo y una Fuerza'''

La oración no es una obra insignificante puesta en una esquina, no es un pedazo de rendimiento hecho por los fragmentos del tiempo arrancados por los negocios y por los otros compromisos de la vida; pero significa lo mejor de nuestro tiempo, el corazón y fuerza de nuestro tiempo tienen que ser dadas… La oración que da color y cambia nuestro carácter no es un tiempo de divercion, y apuramiento. Tiene que entrar con fuerza al corazón y a la vida como “las fuertes lagrimas” que Cristo lloro; tiene que venir del alma como un deseo sentimiental como fue la de Pablo; tienen que ser un fuego y una fuerza desde el fondo de uno como la “eficaz y ferviente oración” de Santiago; tiene que ser de esa calidad que cuando puesta en el orno de oro y encendida frente a Dios, trabaja en poderosos tiros y giros espirituales."<ref name="Five">E.M. Bounds, Power Through Prayer (El Poder del Orar) </ref> - E.M. Bounds}}'''"Y perdónanos nuestras deudas, como también nosotros perdonamos a nuestros deudores"'''

Bien seguido cuando voy a donde Dios, yo primero pienso en los pecados que e cometido y empiezo a confesarlos. Pero no es así como Jesús nos ha enseñado a orar. En su oración empezamos con una relación, después establecemos su reino y su voluntad, traemos hacia Él nuestras necesidades básicas, y luego le pedimos que nos examine el corazón y ha confesar nuestros pecados. Mientras que el espíritu examina nuestro corazones, podemos confesar cualquier pecado con honestidad, humildad, y específicamente. Lo encuentro como un beneficio a confesar mis pecados en voz alta en vez de pensar en lo que hice. Estoy conscientemente admitiéndolo en voz alta. Eso toma mas humildad, y es cierto que yo necesito muchísima humildad que pueda conseguir.

A confesar nuestros pecados nuestros corazones se ablandan para perdonar aquellos que han pecado en contra de nosotros. Abecés renunciando la amargura empieza con un compromiso que también toma proceso. Una vez un agente de préstamo de hipoteca me engañó en una forma que casi perdemos una casa que habíamos comprado. Tuve una dificultad en perdonarlo. No pude ni si quiera resolver la ofensa en manera bíblica porque él no sintió que había causado ningún problema. Él ni si quiera retornaba mis llamadas. Tenia sueños que le tiraba puñetes en la cara. Pero mientras que me arrepentía de mi amargura y continuaba en confesar que yo lo había perdonado, al final llegue a tener la experiencia de un perdón genuino. A veces será una batalla, pero tenemos que prevalecer.

{{LeftInsert|'''Medita en Mateo 18:23-35.''' ¿Como podemos esperar que Dios nos trate, si es que rechazamos en perdonar a otros?}}

Jesús suma un comentario en esta parte de la oración a avisarnos sobre los resultados del no perdonar. Si continuamos en estar amargos, ya no tenemos un problema con la otra persona sino el problema ya es con Dios (lee Mateo 6:14-15).

'''"Y no nos metas en tentación, mas líbranos del mal"'''

El espíritu a la verdad esta dispuesto pero la carne es débil (Mateo 26:41). Cada uno de nosotros sabemos de las tentaciones que nos domina. Es sabio en enfocarnos en ellos primero, en particular si tu sabes que durante el día vas ha estar en situaciones donde vas a enfrentar el pecado que domina mas tu carne.

Una forma buena de examinar tu corazón por pecados escondidos y orar para la protección de tentaciones futuras es en regresar a los Diez Mandamientos: orar por asuntos de idolatría en tu vida, de usar el nombre de Dios para mentir o manipular, de no depender de la obra de Jesús que hizo en la cruz sino en tus obras, de no honorar a tus padres y a otros miembros de familia, de estar molesto, sentir sexualmente lujurioso, robar, mentir, y desear cosas que Dios no nos ha próvido. Aquí, mi lista no cita los mandamientos directamente, pero sin embargo representan los principios de la vida que yo he sacado de ellas- áreas en que yo tengo la tendencia a fallar y necesito la ayuda de Dios para vencer.{{RightInsert|'''Para más estudios:''' Memorízate el 1 Corintios 10:13.}}

 

=== '''Sigues Frustrado?''' ===

Muchos cristianos saben que orar es importante. Por eso que es bien común en sentirse frustrado o condenado cuando el tema es mencionado. Nosotros simplemente no lo hacemos. O cuando lo hacemos nos sentimos insatisfechos. Es desanimado al despertar después de haber orado con marcas en mi cara hechas cuando me he quedado dormido encima de mi Biblia, o cuando he gastado mas tiempo pensando por un viaje de pescar en vez de el Señor del universo.

Podemos tomar en conciencia que no estamos solos en esto. Nuestro Padre en el cielo anhela en encontrarse con nosotros. Él ha traído el Espíritu Santo a ayudarnos a saber a como orar y como aumentar nuestra motivación. Si los siguientes tres obstáculos quedan, reconocerlos como son- mentiras- y ponte al día con el negocio maravilloso de un dialogo con Dios.

'''"No me siento con ganas de hacerlo."''' Si tu esperas ha tener las ganas de orar, tu probablemente nunca oraras. El orar es trabajo- un trabajo satisfecho, pero si requiere un esfuerzo grande. Si tu estado emocional determina cuando tu oras, la consistencia nunca será una parte de tu experiencia.

Yo pensaba que la gente orarían una vez que ellos hayan dominado la administración de su tiempo, pero esa teoría se acabo. Hasta cuando la oración sea una de su altas prioridades, la gente no oraran. ¿Entonces, porque no es una de nuestra altas prioridades? Yo creo que puedo contestar para todos nosotros: el orgullo. Tomamos la idea necia que podemos llevarnos bien sin Dios. Nos engañamos a nosotros mismos pensando que su soberano amor es suficiente de cargarnos por la vida. Y lo es, si todo lo que queremos es “ser cargados”. El Espíritu Santo ha colocado en nosotros el deseo de agradar a Dios, y agradeciéndolo a él requiere su voluntad y haciéndolo. Esto demanda que nos humillemos alabando, escuchando, y orando a nuestro Señor.

{{LeftInsert|'''Medita en Génesis 32:22-30.''' ¿Porque Dios lucho con Jacob antes de concebirle la petición por la bendición?}}

'''"Me quita los ánimos"''' El orar nos esfuerza a enfrentar los pecados o problemas que preferimos evitar. Eso trae desanimo. Pero como los santos del movimiento de santidad del principio del siglo describen, nosotros somos llamados a orar por nuestros problemas, de luchar contra ellas hasta cuando tengamos la fe que Dios esta en control y va a cumplir su propósito.

'''"Yo he fallado antes."''' Mientras que mas tiempo andemos sin orar constantemente o eficazmente, mas duro es en comenzar. En vez de quejarte de los últimos 15 meses, deberíamos a empezar por simplemente evaluando nuestra últimas 24 horas. “¿Ore ayer? ¿No? Esta bien- pero cambiare empezando con hoy.” Con diaria evaluación viene motivación diaria que resulta sin nosotros dándonos cuenta, en un estilo de vida de orar.

 

=== '''Nunca te rindas''' ===

Nunca me pusieron de prueba por un crimen ni estuve involucrado en una demanda, pero si he estado en suficiente tribunales para saber que los jueces son gentes que asustan. Ya cuando están en sus tribunales, ellos tienen el poder de controlar tu vida en tal forma que no se lo mereces a nadie. Ellos también tienen la tendencia de ser fríos y cínicos. Ellos han visto lo peor de lo que la sociedad ofrece y han sido sujetos de manipulación.

A enseñarnos a como encontrarnos con Dios en nuestras oraciones, Jesús hablo de una historia de una mujer quien se encontró con un juez. Ella era una viuda y por eso ocupaba una posición de poco poder, ciertamente no suficiente a llamar la atención del juez. El vecino de ella la hostigaba en ciertas formas, y como no tenia a un marido que la defendiera ella se voltio a la asistencia del juez poblano. Esto fue un movimiento de desesperación porque este juez tenia una reputación: el “ni temía a Dios, ni respetaba a hombre” (Lucas 18:2). En otras palabras, el no juzgaba en base de alto nivel de justicia. Justicia igual bajo ley no era la guía principal en su corte. Él juzgaba como se le daba la gana, y esta mujer insignificante no lo apacentaba. Entonces él la dejo ir sin considerar su caso.

Pero esta viuda era valiente. Y sabiendo que ella tenia que escoger entre viviendo una situación opresiva o molestando a un juez, ella lo insistía. Finalmente, ella recibió la atención del juez. Su persistencia lo cansó. El decidió en favor de ella, una justicia renuente fue hecha.

¿Que era lo que Jesús trataba de enseñar aquí? No que Dios es frió, cínico, arrogante, ni caprichoso, pero justo lo contrario. ¿Si un juez malo responde a la persistencia, como mas podrá un juez amable, amoroso y personal quien gobierna en niveles perfectos de justicia? ¿Si una viuda pudo conseguir justicia por medio de un tirano, como mas podremos conseguir lo que necesitamos de un Padre amoroso? Entonces, no te rindas en preguntar. No te rindas hasta cuando tu tengas tu respuesta.

{{LeftInsert|"Al menos que en el primer momento del día aprendas a abrir las puertas en ancho y dejar que Dios entre, tu trabajaras en el nivel equivocado todo el día; pero abre bien las puertas y órale a tu Padre en secreto, y toda cosa publica será estampada con la presencia de Dios."<ref name="Six">Oswaldo Chambers, ‘’My Utmost For His Highest’’ (Mi Mayor Importancia Por Su Supremacía) (New Cork: Dodd, Mead and Company, 1935), p. 236</ref> – Oswaldo Chambers}}

Por su puesto, nuestras oraciones no siempre terminan nítidas. Oramos y oramos y terminamos con lo que aparenta a ser una respuesta parcial o sin ninguna respuesta. Jesús prometió "la justicia rápida" en esta parábola, pero nuestros resultados aparecen ser desorganizados a lo mejor. Jesús implica una respuesta a esta paradoja terminando esta parábola con una pregunta: "Pero cuando venga el Hijo del Hombre, ¿hallara fe en la tierra?" Dios quiere construir en nosotros una gente quien no dependen de circunstancias pero quienes de sus vidas dependen de él. Si todas nuestras oraciones sean respondidas en el instante que oremos, no hubiera necesidad de confiar.

Abrimos este capitulo notando que la oración es la manera de comunicarnos en nuestra relación con Dios. Cuando las oraciones no han sido respondidas, o nos rendimos o confiamos. Cuando confiamos, nuestras relaciones crecen, y en los varios aspectos de la sabiduría de Dios, nosotros cambiamos, otras gentes y circunstancias cambian, y nuestras oraciones finalmente son contestadas. Pero lo mejor de todo, crecemos a amar mas a un Dios misterioso quien sus caminos nosotros no podemos descifrar, sin embargo él diariamente nos invitan a llegar donde él como Padre.

 

== '''Discusiones entre Grupos''' ==

1. ¿Porque es que nos ponemos nerviosos en ser honestos con Dios? 2. ¿Dependerá Dios en nuestras oraciones para complacer su voluntad? 3. ¿Donde esta tu lugar solitario para orar? 4. ¿Cual es la diferencia entre el relajo y el ser refrescado (espiritual)? 5. Nuestra dependencia en Dios puede ser medida por la consistencia de nuestra oraciones. Asumiendo que la dependencia total en Dios mide hasta 6 pies de largo, ¿que tan “largo” es tu vida de oración? 6. ¿Estas tu motivado o intimidado por la oración ejemplar de Jesús? 7. ¿Entiendes tu el Padre Nuestro para usarlo como el ejemplo para tu propia oración? 8. ¿Que común de obstáculos te detienen de orar efectivamente?

 

== '''Lecturas recomendadas''' ==

''Desiring God: Meditations of a Christian Hedonist''(Deseando a Dios: Meditaciones de un Cristiano Hedonista), escrita por John Piper (Pórtland, OR: Multinomah Press, 1986)

''Teach Us to Pray''(Enséñanos a Orar), D.A. Carson, ed. (Grand Rapids, MI: Baker Book House, 1990)

''George Mueller: Delighted in God!''(¡Jorge Mueller: Encantado en Dios!) escrita por Roger Steer (Wheaton, IL: Harold Shaw Publishers, 1981)

== '''Referencias''' ==

<references />

This Great Salvation/The Fruits of Justification (II)/es

2008-07-01T03:56:55Z

Mrs royce:

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|author= Robin Boisvert
|secondauthor= None
|partnerurl= http://www.sovereigngraceministries.org
|partner= Sovereign Grace Ministries
|topic= God
|subtopic= Jesus Christ
|mediatype= Chapter
|lang= Spanish
|editor= n/a
|translator= n/a
|levels= 2
|reviewed= Not Reviewed
|newtitle= Los Frutos de la Justificacion (II)
|series = This Great Salvation
|year= 1992
|month=
|day=
}}En el capítulo anterior hablamos brevemente de la relación especial de la que ahora gozamos. Hablo del hecho de que Dios se ha convertido en nuestro Padre. ¿Recuerdas a nuestro amigo que miraba tristemente por la ventana de su celda abierta? Si tan solo él pudiera darse la vuelta vería más que una puerta abierta. Vería a un Padre que lo espera para recibirlo.

Puedo recordar vívidamente un sábado por la mañana con mi padre. Los dos nos encontrábamos sentados a la mesa de la cocina cuando sonó el teléfono. Yo era un joven en ese entonces y estaba apartado de Dios. Al contestar el teléfono, se me heló la sangre. El que llamaba se identificó como un detective del Departamento de Policía del Condado de Montgomery, Estación Glenmont. En palabras policíacas, me informó que me habían observado usando una sustancia controlada (marihuana) en una residencia en particular la noche anterior (lo cual era cierto). Me informó que iba ha ser arrestado y me pidió que me entregara.

Mi padre podía ver, por mi expresión, que sucedía algo muy malo. “¡¿Qué pasa?!” preguntó.

Yo sólo pude contestar vagamente, “Me agarraron.”

Lo que siguió fueron carcajadas al otro lado de la línea. Unos “amigos” míos me estaban jugando una broma pesada. El tonto infractor de la ley también era un tonto ingenuo. No se me había ocurrido que la policía no arresta a las personas por teléfono. Como cortesía, lo hacen en persona.

Aunque jamás olvidaré esa broma pesada, lo que más me impresionó fue la reacción de mi Papá. El pudo haberme regañado por ser la desgracia que ciertamente yo era. Pero lo primero que hizo fue afirmar su amor y apoyo. Eso me afectó profundamente. No tengo ninguna duda de que, de ser posible, Papá hubiera tomado mi lugar y mi castigo. Su lealtad era lo contrario de lo que yo merecía.

{{LeftInsert|“Tú nos has creado para Ti mismo, oh Dios, y nuestro corazón está inquieto hasta que encuentra su descanso en Ti.” – Agustín}}Jesús contó una historia de otro hijo necio que, después de exigir egoísta y prematuramente su parte de la herencia de la familia, prosiguió a malgastarla. Cuando finalmente se le acabaron todos los recursos, el hijo pródigo decidió regresar a la casa de su padre y pedir la oportunidad, no de ser restituido como hijo, sino de ser empleado como siervo. “Papá, he pecado contra el cielo y contra ti. Ya no merezco que se me llame tu hijo; trátame como si fuera uno de tus jornaleros” (Lc. 15:18-19). El padre tenía todo el derecho de ridiculizar y rechazar al hijo; el sólo aceptarlo como trabajador hubiera sido una señal de verdadera generosidad. Pero al contrario, él esperaba ansiosamente su regreso, y recibió a su hijo con regalos y un banquete. La misericordia de Dios se presenta en esta historia como el padre colma de regalos a su hijo con amor, perdón, y aceptación – algo muy distinto a lo que el hijo esperaba o merecía.

{{RightInsert|'''Medita en Juan 8:1-11.''' ¿Qué castigo merecía esta mujer por su pecado? ¿Qué recibió?}}Hasta aquí, nuestro estudio de la justificación ha rendido evidencia indiscutible de que ésta en realidad, es una gran salvación. Hemos aprendido a cómo combatir la influencia persistente de la acusación y la adversidad. Hemos navegado los temas serios de nuestro propio pecado, de la santidad y la ira de Dios. Hemos examinado mas de cerca a la Cruz, en la que nuestro Salvador padeció la condena que nosotros merecíamos, para que podamos ser justificados ante Dios. En ella El obtuvo para nosotros paz con Aquel que había sido el objeto de nuestra hostilidad; el perdón de Aquel contra el que habíamos pecado; y una unión con El que nos da poder en nuestra lucha contra el mal.

Ahora concluimos con dos aspectos finales de nuestra herencia en Cristo: la adopción y la esperanza de una gloria futura.

=== Revelando al Padre ===

{{LeftInsert|“¡Fíjense qué gran amor nos ha dado el Padre, que se nos llame hijos de Dios! ¡Y los somos! El mundo no nos conoce, precisamente porque no lo conoció a él. Queridos hermanos, ahora somos hijos de Dios, pero todavía no se ha manifestado lo que habremos de ser. Sabemos, sin embargo, que cuando Cristo venga seremos semejantes a él, porque lo veremos tal como él es.” – Juan el Apóstol}}La teología Bíblica nos enseña a esperar una revelación progresiva en la Escritura.<ref name="One"> Edmund P. Clowney, ''Preaching and Biblical Theology'' (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1961), p. 15. </ref> Por ejemplo, el misterioso mensaje de Génesis 3 sobre la simiente de una mujer que hiere la cabeza de una serpiente, se hace claro y evidente en la declaración del Nuevo Testamento de la crucifixión y posteriormente la resurrección de Jesús. De forma parecida, el Antiguo Testamento sólo nos da los bosquejos más generales de algo que es una revelación central en el Nuevo Testamento: la paternidad de Dios. Para estar seguros, hay pasajes que se refieren a Israel como el hijo primogénito de Dios y también otras pequeñas indicaciones de esta verdad. Pero aún la idea se refiere regularmente a un sentido nacionalista. El es el Padre de la nación de Israel, no de los individuos. Primordialmente, el Antiguo Testamento presenta a Dios no como nuestro Padre, sino como un Rey grandioso y santo.

Por supuesto que Dios siempre ha sido Padre, y Jesucristo siempre ha sido Dios el Hijo. Pero era necesario que Jesús viniera y nos revelara a Dios como Padre porque, como explica Juan en su evangelio, El era el único capacitado para hacerlo: “A Dios nadie lo ha visto nunca; el Hijo unigénito, que es Dios y que vive en unión íntima con el Padre, nos lo ha dado a conocer” (Jn. 1:18).

{{RightInsert|'''Medita en Juan 17:25-26.'''¿Qué propósito tenía Jesús al dar a conocer al Padre?}}En este versículo, “dado a conocer” en el griego, es la palabra de la que se deriva “exégesis”. “Exégesis” quiere decir explicar o repasar los hechos sobre algo. Por ejemplo, hacer exégesis de un pasaje de la Escritura es enseñarlo de una manera que revela su significado. Jesús, quien está al lado del Padre, un lugar de intimidad y ternura, está en la posición perfecta para conocerlo completamente. Y una parte importante del ministerio de Jesús es dárnoslo a conocer. El impartió muy bien esa verdad a sus discípulos, y los evangelios siguen impartiéndola a nosotros hoy.

{{RightInsert|Tu iglesia se siente orientada a alcanzar una tribu en una isla remota en el Sur del Pacífico. Debido a que tú eres el único que habla el dialecto polines, te encuentras descendiendo en paracaídas a un campo rodeado de aldeanos curiosos. ¿Cuáles son los primeros atributos de Dios (por ejemplo, su poder o su bondad) que tú “darias a conocer” (exégesis) a esta tribu?

• ___________________________________

• ___________________________________

• ___________________________________

• ___________________________________

• ___________________________________}}Cada vez que Jesús se refería a Dios como su Padre, hacía lo que en ese tiempo era una declaración revolucionaria. No todos lo apreciaban. Los fariseos en particular se molestaban porque Jesús, al hablar de Dios como su Padre, él insinuaba que era igual a Dios. Pero el versículo anterior hace claro que Jesús tenía el derecho de “dar a conocer” al Padre (hacer exégesis). Ciertamente, hubiera sido imposible para El no hacerlo. Por el hecho de que era de la misma esencia del el Padre y del Espíritu, Jesús manifestó la identidad de Dios al revelarse a sí mismo.

Este último punto merece que salgamos por una breve tangente. ¿Cuál es la relación entre Dios el Padre y Dios el Hijo? Agustín, el teólogo con más influencia de la Iglesia primitiva, clasifica en tres grupos la enseñanza de la Escritura sobre los diferentes aspectos de esta relación:

• Los versículos que revelan que Jesús es inferior a su Padre por su encarnación. El voluntariamente se despojó de su gloria (Fil. 2:5-8) y nació como bebé. Consecuentemente experimentó hambre, sed, fatiga, y otras debilidades que su Padre jamás ha conocido. En su condición humana Jesús sabía que su Padre era más grande, y estuvo dispuesto a buscar y someterse a la dirección de su Padre. Encontramos otro claro ejemplo de esto en el Getsemaní: “Yendo un poco más allá, se postró sobre su rostro y oró: ‘Padre mío, si es posible, no me hagas beber este trago amargo. Pero no sea lo que yo quiero, sino lo que quieres tú’” (Mt. 26:39).

• Los versículos que enseñan que Jesús, desde el principio del mundo, era uno con el Padre pero era distinto a El. “En el principio ya existía el Verbo, y el Verbo estaba con Dios, y el Verbo era Dios” (Jn. 1:1). “Pero de ti, Belén Efrata, pequeña entre los clanes de Judá, saldrá el que gobernará a Israel; sus orígenes se remontan hasta la antigüedad,desde los dias de la eternidad” (Mi. 5:2).

• Los versículos que muestran que el Padre y el Hijo no son Dioses separados, sino que son de una misma esencia. “El Padre y yo somos uno” (Jn. 10:30).<ref name="Two">Gordon R. Lewis, ''Confronting the Cults'' (Grand Rapids, MI: Baker Book House, 1966), p. 25.</ref>

{{RightInsert|'''Para más estudio:'''Lee Deuteronomio 6:4 y comprenderás por qué los fariseos acusaron a Jesús de blasfemia cuando dijo que Dios era su padre. ¿Qué versículos puedes encontrar en el Nuevo Testamento que imparten luz a la Trinidad?}}¿Quieres conocer al Padre? Mira a Jesús. La noche de la última cena Felipe dijo: “-Señor. . .muéstranos al Padre y con eso nos basta.” Jesús le dijo: “El que me ha visto a mí, ''ha'' visto al Padre” (Jn. 14:8-9, énfasis nuestro). ¿Quieres conocer los caminos del Padre? Mira a Jesús. “Ciertamente les aseguro que el hijo no puede hacer nada por su propia cuenta, sino solamente lo que ve que su padre hace, porque cualquier cosa que hace el padre, la hace también el hijo” (Jn. 5:19). ¿Quieres aumentar tu conocimiento del Padre? Mira a Jesús. “El Hijo es el resplandor de la gloria de Dios, la fiel imagen de lo que él es” (Heb. 1:3).

Jesús redefinió nuestra relación con Dios. En un momento privado con sus discípulos poco antes de su muerte, Jesús dijo: “Ya no los llamo siervos, porque el siervo no está al tanto de lo que hace su amo; los he llamado amigos, porque todo lo que a mi Padre le oí decir se lo he dado a conocer a ustedes” (Jn. 15:15). Por medio de la enseñanza de la Ley, el pueblo judío aprendió a reverenciar a un severo y distante Amo. Por medio de la vida y muerte de Jesús hemos sido reconciliados a un amoroso e íntimo Padre.

=== Adopción: Nuestro Antídoto para La Angustia ===

{{LeftInsert|“¿Qué es un cristiano? La pregunta puede ser contestada de muchas maneras, pero la respuesta más significativa que conozco es que un cristiano es uno que tiene a Dios por Padre.”<ref name="Three">J.I. Packer, ''Knowing God'' (Downers Grove, IL: InterVarsity Press, 1973), p. 181.</ref> – J.I. Packer}}Esta relación única entre Dios y todos los que han sido justificados se explica en la doctrina de la adopción, a la que también nos referimos como un “status de hijo”. Señala nuestro lugar como hijos de Dios y se refiere al medio por el que nos hacemos sus hijos. Ser adoptado a la familia de Dios toma lugar no por nacimiento, sino por renacimiento. Ocurre no por maduración, sino por regeneración. No es natural, es sobrenatural.<ref name="Four">Ibid.</ref>

La adopción es un regalo de gracia que se hace nuestro al recibir a Jesucristo. “Mas a cuantos lo recibieron, a los que creen en su nombre, les dio el derecho de ser hijos de Dios” (Jn. 1:12). Toma nota de la condición: Dios no es el padre universal de toda la humanidad. Esa es una noción presuntuosa y humanística. Dios es el ''creador'' de todos, pero es el Padre sólo de los que han recibido a Cristo.

La palabra “adopción” se encuentra en la Biblia usada exclusivamente en las escrituras de Pablo. Habiendo crecido en Tarso, él estaría familiarizado con la costumbre según existía en el imperio romano. La adopción en ese entonces era diferente de nuestro concepto presente en por lo menos dos puntos importantes. Primero, los griegos y los romanos adoptaban a los adultos, no a los infantes. En vez de ser entregado para adopción, un bebé despreciado (casi siempre una niña) típicamente era desechado y se le dejaba a la intemperie para que muriera. La documentación de esos tiempos refleja la realidad de esta práctica inhumana con un tono escalofriante y cruel.

Segundo, debido a que éste era primordialmente un arreglo legal, la adopción en el mundo Gentil carecía del caluroso amor sin egoísmo con el que la asociamos hoy. Era algo pragmático – una transacción de negocios. Si a alguien le faltaba un heredero, adoptaba a un varón mayor de edad para pasarle la herencia y los bienes de la familia. La adopción servía como una forma de seguro social. Según un comentarista, “El hijo adoptado pasaba inmediatamente a recibir los derechos del padre y se encargaba de los ingresos asignados para mantener a este y a su familia hasta el fin de sus vidas. . .Entonces, la adopción era una manera de asegurarse en la vejez.”<ref name="Five">W. v. Martitz, ''Theological Dictionary of the New Testament, Vol. VIII,'' G. Kittle and G. Friedrich, Eds. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1972), p. 398.</ref>

Aunque Pablo sin duda, se daba cuenta del modelo de adopción romano, es más probable que su conocimiento de la historia del Antiguo Testamento y del pueblo judío formara su perspectiva sobre la adopción. Aunque la palabra “adopción” nunca aparece en el Antiguo Testamento, el concepto ciertamente sí ocurre. Y es ahí que encontramos la bondad, el gozo, y el amor de sacrificio que nosotros (junto con Pablo) relacionamos con la adopción. William Hendriksen escribe, “Cuán totalmente diferente (del modelo romano) es la naturaleza de la adopción según se practicaba en el Antiguo Testamento. . .¿Acaso la hija del Faraón no ‘adoptó’ a Moisés (Ex. 2:10), aunque era, hablando humanamente, sólo un niño indefenso? ¿Acaso Mardoqueo no crió a su prima, una ''niña'' llamada Ester (Est. 2:7)?”<ref name="Six"> William Hendrikson, ''New Testament Commentary, Romans - Chapters 1–8'' (Grand Rapids, MI: Baker Book House, 1980), p. 259.</ref>

Frecuentemente, las escrituras de Pablo emplean palabras del lenguaje común y les imparten un profundo significado espiritual. Hendriksen sugiere que su referencia a la adopción sigue ese patrón: “Cuando en Romanos 8:15 y en Gálatas 4:5 Pablo usa la palabra “adopción”, la ''palabra'' y el ''término legal'' fueron prestados de la práctica romana, pero no la ''esencia'' de la revelación divina en el Antiguo Testamento.”<ref name="Seven">Ibid.</ref>

{{RightInsert|'''Medita en Juan 14:1-4.''' En vez de abandonarte a una existencia sin significado, Dios está preparando un lugar sólo para ti, ¡y es un lugar muy lujoso!}}La adopción toca una profunda necesidad humana, una inseguridad universal. El Nuevo Testamento habla de “todos los que por temor a la muerte estaban sometidos a esclavitud durante toda la vida” (He. 2:15). Por supuesto que muchos afirman no tener miedo. Pero toda la raza humana lucha bajo lo que un filósofo alemán del siglo veinte ha llamado “angst” [angustia]”, una molestosa ansiedad que acecha bajo la superficie del alma. Esta no es una ansiedad que se puede trazar a ninguna causa específica. Es incierta y está llena de sombras – pero es muy real. Algunos han descrito esta ansiedad como la sensación de ser lanzado a una brutal e incomprensible existencia, o de ser abandonado por los padres.

La salvación por medio de Jesucristo es la única solución para este temor. “Y ustedes no recibieron un espíritu que de nuevo los esclavice al miedo, sino el Espíritu que los adopta como hijos y les permite clamar: ''‘¡Abba!'' ¡Padre!’” (Ro. 8:15). Quizás la única manera de captar el vívido lenguaje de este versículo es con una historia verdadera.

{{LeftInsert|“[La adopción] otorga a sus beneficiarios no sólo un nuevo nombre, un nuevo lugar legal, y una nueva relación familiar, sino también una nueva imagen, la imagen de Cristo (Ro. 8:29). Los padres terrenales pueden amar mucho a un hijo adoptado. Sin embargo, hasta cierto punto, son incapaces de impartir su espíritu a ese hijo; pero cuando Dios adopta, El nos imparte el Espíritu de su Hijo.”<ref name="Eight">Ibid.</ref> – William Hendriksen}}Tengo un amigo que adoptó a una niña en Seúl, Corea. El describe lo difícil que fue estar en el orfanato entre tantos niños necesitados y despreciados. Todos ansiaban recibir atención, y se acercaban a él esperando recibir un toque de su mano o una sonrisa. Ver sus caritas desesperadas le hizo querer llevárselos a todos. Pero tan doloroso como fue tener que rechazar a los demás, él recuerda ese momento radiante cuando eligió a su futura hija René y la tomó en sus brazos.

Entonces, cuando René lucha con las inseguridades típicas de la niñez, lo único que tiene que hacer es preguntar: “Papá, ¿de verdad me amas?” Debido a que fue adoptada, su padre puede contestarle en una forma única. “René”, puede decirle, “no me obligaron a quererte. Yo no tuve que traerte a mi familia por obligación. Yo no estaba bajo ninguna exigencia , sino que yo lo ''quise,'' René. Yo te quería tanto que viajé al otro lado del mundo a buscarte, sólo para que seas mi hija. Yo te escogí a propósito, René, y yo siempre, siempre te amaré .”

{{RightInsert|Describe brevemente tres cosas que cambian la vida de un niño con la adopción humana, luego describe los cambios correspondientes que ocurren con la adopción divina.

Adopción Humana / Adopción Divina

• ________________ • ________________

• ________________ • ________________

• ________________ • ________________}}Jesús no tenía que dejar el cielo y venir a la tierra. El no estaba bajo ninguna obligación. ¿Por qué vino? Para poder mirarte fijamente a los ojos y decir: “¡A ti! ¡Te escojo a ''ti''! Ya no estarás alejado, ya no serás mi enemigo. Yo voy a cambiarte. Voy a estar reconciliado contigo. ''¡Tú serás mi hijo!”''

Para estar seguro de que comprendamos todo lo que implica la adopción, Pablo usa la palabra aramea “Abba”. Es una palabra informal que reside en el vocabulario de cualquier niño pequeño – la traduciríamos como “papi”. Es así como Jesús se dirigió a Dios mientras sudaba gotas de sangre en el Getsemaní. No se acercó a su Padre con el tono de voz seria y cortés que se podría esperar de un alumno de buena conducta. En su pasión El oró: ''“¡Abba! ¡Papi!”'' Pablo dice que la adopción evoca un ''gemido'' de nuestro corazón, una palabra muy fuerte. Y oye las palabras de Martín Lutero en el siglo dieciséis sobre esta frase:

Esta es una palabra muy pequeña, pero a pesar de eso, incorpora todas las cosas. La boca no habla, pero el afecto del corazón habla de esta manera. Aunque yo esté oprimido, rodeado de angustia y terror por todos lados, y aunque parezca abandonado y totalmente expulsado de Tu presencia, con todo soy tu hijo, y Tu eres mi Padre gracias a Cristo: Yo soy amado gracias al Amado. Por lo tanto esta pequeña palabra, Padre, concebida enérgicamente en el corazón sobrepasa toda elocuencia de Demóstenes, Cicerón, y de los más elocuentes oradores que han existido en el mundo. Este asunto no se expresa con palabras, sino con gemidos. Estos gemidos no pueden ser expresados con ninguna palabra de elocuencia, pues ninguna lengua los puede expresar.<ref name="Nine"> F.F. Bruce, ''Tyndale New Testament Commentary, Romans'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1963), pp. 166–67. </ref>

{{RightInsert|'''Para más estudio:'''Según Gálatas 4:1-7, aunque éramos herederos de una rica herencia, algo tenía que tomar lugar antes de que pudiéramos ganar nuestra herencia. ¿Qué era?}}La palabra “Abba” indica libertad, confianza, reconocimiento gozoso, respuesta dulce, gratitud irresistible, y confianza filial.<ref name="Ten">William Hendrikson, ''Romans Commentary,'' p. 258.</ref>En esta palabra encontramos nuestro antídoto a la angustia. El Espíritu que hemos recibido, en vez de producir temor y esclavitud, nos ha hecho libres para clamar a Dios de la manera más íntima posible.

Mi parte favorita del día es cuando llego a casa después del trabajo para el deleite de mis cuatro hijos, que repetidamente dicen: “¡Papito! ¡Papito!” mientras me cubren de besos y abrazos. Tan simple e informal como es este saludo para ellos, es maravilloso y satisfactorio para mí. No dudo que nuestros clamores afectan a nuestro Padre celestial de una manera similar.

=== Sintiendo el Cuidado del Padre ===

En más de un punto en este libro hemos visto que la justificación es una realidad objetiva que no es afectada por el estado cambiante de nuestras emociones. Los sentimientos son una base deficiente para nuestra comunión con Dios, y lo emocional con frecuencia es contra productivo. Pero discutir contra los sentimientos y definir la fe solamente en términos de hechos y acciones es quitar el corazón del amor de Dios. Si las emociones son tan fáciles de reconocer y apreciar en las relaciones humanas, ¿por qué hemos de eliminarlas de nuestra relación con Dios?

{{RightInsert|A cualquier árbol que confunda su fruto con sus raíces se le hará difícil crecer. Eso también es cierto con los cristianos. Con la ayuda del siguiente diagrama, identifica cinco raíces (en Romanos 8:29-30, ve las páginas 3-4 para recordar) y nueve frutos (en Gálatas 5:22) de la vida cristiana.

Frutos 1. _______________

2. _______________ 3. _______________

4. _______________ 5. _______________

6. _______________ 7. _______________

8. _______________ 9. _______________

Raíces 1. _______________

2. _______________ 3. _______________

4. _______________ 5. _______________}}Hay un elemento subjetivo en el conocimiento de Dios, y esto es a lo que Pablo se refiere en Romanos 8:16: “El Espíritu mismo le asegura a nuestro espíritu que somos hijos de Dios.” El sentido interno de la presencia de Dios, el conocimiento emocional de su Espíritu amoroso es un fruto importante (aunque no una raíz) de la justificación. Creer de otro modo es algo sub-cristiano.

Una de las funciones más importantes del Espíritu Santo es bendecirnos con la seguridad de que en verdad somos hijos de Dios. Como dijo una vez el filósofo Blas Pascal: “El corazón tiene razones que la razón desconoce.”<ref name="Eleven">D. Martyn Lloyd-Jones, ''Romans: An Exposition of Chapter 8:5-17'' (Grand Rapids, MI: Zondervan Publishing House, 1974), p. 243.</ref>

No es mi intención sugerir que uno debe convertirse en un místico para gozar de la experiencia del amor de Dios. De hecho, entre más conocimiento adquirimos sobre lo que dicen las Escrituras de la paternidad de Dios, más cuenta nos daremos de su continua presencia.

El hecho de que somos parte de la familia de Dios es algo maravilloso, aunque a primera vista quizás eso no sea evidente. Después de todo, la mayoría de nosotros nos criamos dentro de una familia y no lo apreciamos. Quizás fallamos en apreciar debidamente el alcance del amor de sacrificio de mamá y la provisión de papá. La gratitud no viene automáticamente. Lo triste es que si no aprendemos a ser agradecidos por estas bendiciones, llegamos a esperarlas como algo que nos merecemos. De la misma manera podemos dejar de apreciar la bondad de nuestro Padre. Aquí nos encontramos, huérfanos trasladados de los callejones más inmundos al palacio mismo del Rey, y con todo, nuestra tendencia es protestar y quejarnos. Cuán afortunados somos de tener un Padre cuyo amor es sobrepasado sólo por su paciencia.

{{RightInsert|'''Medita en Salmos 145:15-16.''' Toma un momento para dar gracias a Dios por la manera en que El te ha abierto su mano.}}Un breve recorrido a algunas de las muchas maneras en que nuestro Padre cuida de nosotros nos puede ayudar a apreciar de su amor más plenamente. Para comenzar, no pasemos por alto su cuidado providencial. Todos sabemos que El hace que caiga la lluvia tanto sobre el injusto como sobre el justo, pero eso no lo hace menos maravilloso. Detente y piensa en todas las cosas “comunes” que no apreciamos lo suficiente como el alimento, albergue, familia, y amigos. Estos regalos de un Padre amoroso no son con menos gracia que la profecía y las palabras de sabiduría.

El lenguaje es un poco arcaico, pero Sir Robert Grant capta muy bien la maravilla de la providencia de nuestro Padre en su himno titulado ''O Worship the King'' [Oh adorad al Rey]:

Tu abundante cuidado, ¿qué lengua puede recitar? Respira en el aire, brilla en la luz. Fluye de los montes, desciende a la pradera, Y dulcemente destila en el rocío y la lluvia.

{{LeftInsert|“Estar bien con Dios el juez es algo grande, pero ser amado y cuidado por Dios el padre es algo más grande.”<ref name="Twelve">J.I. Packer, ''Knowing God,'' p. 188.</ref> – J.I. Packer}}Estas expresiones de la cariñosa consideración de nuestro Padre se merecen el uso de la poesía. ¡Y el meditar en esos beneficios tiene la gran ventaja de ponernos exactamente en nuestro lugar! No hay lugar para el orgullo cuando vemos cuán dependientes somos de la provisión providencial de nuestro Padre.

Los ingleses son gente de muchos títulos. Abundan los señores y las damas, los duques y los condes. Un título muy interesante es “Señor Protector”. El rey Edward era sólo un niño cuando heredó el trono de su padre, Henry VIII, así que le tocó al Señor Protector encargarse del joven rey como también de los asuntos del reino. Dios es nuestro Señor Protector. El se encarga de nuestros asuntos, para nuestro bien y nos protege de peligro efectivamente.

{{RightInsert|'''Para más estudio:''' Para un profundo análisis del cuidado paternal de Dios hacia su pueblo inmerecido, ve Oseas 11:1-4 (también Deuteronomio 33:27).}}Por naturaleza soy una persona muy pacífica, no soy dado en lo absoluto al mal genio (excepto en el campo de golf). Pero he notado cierto coraje o enojo justo que se desata dentro de mí cuando algo amenaza a mi esposa y a mis hijos. Parece algo casi instintivo. Yo creo que Dios me lo ha dado, y aunque estoy seguro de que podría expresarlo pecaminosamente, no tiene que ser así – es para la protección de mi familia. Tener un Padre celestial que nos protege nos permite descansar en una confianza como la de un niño, tal como mi padre humano me sirvió de refugio durante una experiencia difícil hace varios años.

El primer embarazo de mi esposa terminó en la muerte del bebé antes de nacer. Fue un tiempo de mucho sufrimiento. Pero ninguno de nosotros estaba preparado para el peligro que siguió. Debido a que perdimos al bebé a la medianoche, el doctor nos dijo que fueramos al hospital temprano por la mañana. Clara sangraba profusamente, pero supusimos que eso era normal. . .hasta las 6:00 a.m., cuando se desmayó y entró a un estado de shock. Yo luchaba tratando de llamar a una ambulancia y al mismo tiempo cuidar de ella. Aunque por un tiempo fue cosa de vida o muerte, por fin la llevamos al hospital donde su condición se estabilizó. ¡Qué alivio!

{{RightInsert|Lee Salmos 18:1-19 y luego contesta las siguientes preguntas:
• ¿Qué títulos usa David para referirse a Dios? (v. 1-2)

• ¿A quién llamó David cuando estaba en dificultad? (v. 3, 6)

• ¿Por qué Dios nos rescata? (v. 19)
 }}Parte del trabajo de un pastor es manejar responsablemente los tiempos de crisis, así que durante toda la mañana me encargué de los formularios para internarla y otros detalles y mantuve bajo control mis emociones. Luego llegó el momento de hacer llamadas telefónicas para comunicar a los demás lo que había pasado. Todo iba bien hasta que llamé a mis padres y mi padre contestó el teléfono.

-Papá, perdimos al bebé. Clara perdió al bebé anoche.

-Ay, Rob, realmente siento mucho escuchar eso.

Cuando él pronunció esas pocas palabras, sencillas y sinceras, algo se desmoronó dentro de mí y rompí en llanto. Me sorprendí de la intensidad de mi éste y lo rápido que me había sobrevenido. Luego me di cuenta de que en la presencia de mi padre yo no tenía que estar a cargo. Estaba libre para soltar la emoción que se había acumulado dentro de mí. Podía ser su hijo. Bajo la sombra de protección de nuestro Padre celestial estamos libres de ser vulnerables y de expresar nuestras emociones más profundas. (¡Por supuesto también es cierto que si el llanto dura mucho tiempo, Papá te animará a que dejes de lloriquear y que sigas con tus asuntos!)

Hay una cantidad sin límite de mineral espiritual que podemos sacar de la mina que es la revelación de Dios como nuestro Padre. Y no importa cuántas cualidades divinas podamos ver en nuestros padres terrenales, están muy, muy lejos de ser como nuestro Padre celestial.

=== Contemplando el Futuro ===

{{LeftInsert|“Los que nacen una sola vez, mueren dos veces. Experimentan una muerte temporal y una muerte eterna. Pero los que nacen dos veces, mueren una sola vez; pues la muerte segunda no tiene ningún poder sobre ellos.”<ref name="Thirteen">William S. Plumer, ''The Grace of Christ'' (Philadelphia, PA: Presbyterian Board of Publication, 1853), p. 266.</ref> – William S. Plumer}}¿Qué hizo que Dios nos diera el incomparable privilegio de pertenecer a su familia? Pablo contempla el pasado eterno para darnos una respuesta: “Dios nos escogió en El antes de la creación del mundo, para que seamos santos y sin mancha delante de El. En amor nos predestinó para ser adoptados como hijos suyos por medio de Jesucristo, según el buen propósito de su voluntad” (Ef. 1:4-5). Fue el amor de Dios lo que trajo esta gran salvación. Ten la seguridad de que tu propio mérito individual (o falta del mismo) nunca fue un factor. Dios, en la maravilla de su amor, decidió adoptarte antes de la creación del mundo.

Qué gran consuelo es saber que el hecho de que Dios nos haya escogido no tuvo nada que ver con cuán atractivos, listos, o buenos seamos. Si así fuera el caso, ¡quizás se sentiría tentado a cambiarnos por un mejor modelo! No nos ganamos la adopción por medio de nuestras obras y no permanecemos en ella por obras. La adopción es un regalo de gracia que se originó en el corazón de Dios al comienzo del tiempo.

{{RightInsert|¿Cuál de los siguientes indicará el regreso del Señor? (Marca todos los que aplican)
❏ El sonido de una trompeta

❏ Una venta “especial del rapto” de sepulturas usadas

❏ La resurrección de los muertos justos

❏ Casas, automóviles, y zapatos deportivos abandonados

❏ Una reunión en las nubes

❏ La 77ª edición (revisada y actualizada) de ''Por qué el Rapto tendrá lugar el. . .''}}Contemplar la el pasado eterno provoca un fluir de gratitud, pero es igualmente emocionante contemplar el futuro eterno. Todavía nos queda por ver el cumplimiento de todo lo que conlleva la adopción. Pablo habla por todos los cristianos cuando expresa su gran anticipación del futuro: “También nosotros mismos, que tenemos las primicias del Espíritu, gemimos interiormente, mientras aguardamos nuestra adopción como hijos, es decir, la redención de nuestro cuerpo” (Ro. 8:23).

A pesar de nuestro presente estado como hijos e hijas de Dios, nuestra adopción no será totalmente consumada hasta el día en que Dios redima, o resucite, nuestros cuerpos. En la iglesia, pocos temas han provocado tanta especulación y emoción como éste. Todos tenemos un deseo de comprender lo que nos espera al final de los tiempos. Aunque para la mente natural estas cosas están envueltas en misterio, las Escrituras nos dan los bosquejos generales de lo que podemos esperar que suceda.

La Biblia revela que hay tres etapas en la existencia del hombre. Primero está el ''estado natural'', que abarca el tiempo desde nuestra concepción hasta la muerte física. El cuerpo y el alma se unen. Esta es la vida según la conocemos en el mundo presente. A pesar del hecho de que este estado involucra mucho temor y sufrimiento, unos cuantos nos apresuramos para entrar en la segunda etapa – el ''estado intermediario.'' Este período se extiende desde el momento de nuestra muerte hasta el regreso de Jesucristo y se caracteriza por una separación entre el cuerpo y el alma o espíritu (estoy usando las palabras intercambiadamente). La parte física de nosotros volverá al polvo mientras que la parte que no es material, el espíritu, “volverá a Dios, que es quien lo dio” (Ec. 12:7). El espíritu de todos los que han muerto en Cristo está actualmente con Cristo. No encontrarás mejor hogar que éste. Pablo, sabiendo que se enfrentaba con la verdadera posibilidad de la muerte, hizo muy claro el hecho de que el estado intermedio le parecía superior al natural: “Me siento presionado por dos posibilidades: deseo partir y estar con Cristo, que es muchísimo mejor” (Fil. 1:23).

{{RightInsert|'''Medita en Eclesiastés 3:11.''' ¿Dónde se originó nuestro interés en el futuro?}}Mientras colgaba de la Cruz, Jesús prometió al ladrón arrepentido que ese mismo día estaría con El en el paraíso (Lc 23:43). Una comparación de esto con 2 Corintios 12:1-4 muestra que “cielo,” “paraíso,” y “estar con Jesús” se refieren al mismo lugar. En este estado intermedio no estaremos inconscientes (“alma dormida”) ni tampoco prestaremos ningún servicio temporal en el purgatorio, las cuales no son doctrinas bíblicas. Seremos instantáneamente transformados a la imagen de Jesús, dando así por completa nuestra santificación. Ya no seremos acosados por la presencia del pecado. Lo mejor de todo es que gozaremos de comunión con el Señor sin interrupción. Eso es lo único que me interesa. Mientras esté con El, no tendré ninguna ansiedad sobre ningún detalle no resuelto.

{{LeftInsert|“El hecho de que viviremos otra vez, ciertamente no es más maravilloso o misterioso que el hecho de que estamos vivos ahora. La verdadera maravilla más bien parece ser que después de no haber existido por una eternidad pasada, ahora existimos. . .Ciertamente es mucho más increíble pasar del estado de ''no'' haber sido a ser, que el de ''pasar de ser'' a continuar siendo”.<ref name="Fourteen">Loraine Boettner, ''Immortality'' (Phillipsburg, NJ: Presbyterian and Reformed Publishing House, 1956, 1984), p. 59.</ref> – Loraine Boettner}}Aunque este estado intermedio será grandioso, no es el ''estado final'' de nuestra existencia. Viene el momento cuando “sonará la trompeta y los muertos resucitarán con un cuerpo incorruptible, y nosotros seremos transformados” (1 Co. 15:52). Esto también se conoce como el ''estado glorificado'' y dará comienzo al regreso de nuestro Señor. Ese día los muertos serán resucitados y reunidos con su cuerpo glorificado. Una vez más es Pablo quien describe lo que traerá este día: “En cambio, nosotros somos ciudadanos del cielo, de donde anhelamos recibir al Salvador, el Señor Jesucristo. El transformará nuestro cuerpo corruptible para que sea como su cuerpo glorioso, mediante el poder con que somete a sí mismo todas las cosas” (Fil. 3:20-21).

El capítulo más largo de todas las epístolas de Pablo, 1 Corintios 15, se concentra casi exclusivamente en nuestra resurrección venidera. El escribió el capítulo en respuesta a ciertos miembros de la iglesia en Corinto que consideraban la resurrección algo inconcebible y no necesario. En caso de que tengamos alguna tendencia corintia, notemos los puntos sobresalientes de la instrucción de Pablo en este capítulo:

• La resurrección es esencial para el cristianismo. Si se quita la resurrección de Jesús, se quita la base para el perdón (v. 12-19).

{{RightInsert|Aquí está un inventario abreviado de las cosas que tendremos que dejar atrás cuando tomemos nuestro estado glorificado. Selecciona las que preferirías llevarte a la eternidad.
❏ Tensión

❏ Demasiado peso

❏ Depresión

❏ Suspiros y tristezas

❏ Computadoras que no funcionan bien

❏ Impuestos

❏ Acné

❏ Temor

❏ Enfermedades y dolencias

❏ Confusión sobre la voluntad de Dios}}• Jesucristo es la primicia de los que resucitarán; su resurrección garantiza la resurrección de todos los que están en Cristo (v. 20-22).

• La muerte, nuestro último y peor enemigo, será vencida por medio de la resurrección. Porque Jesús murió y resucitó, El ya no está sujeto a la muerte. La misma realidad espera a los que son suyos. Aunque todos tenemos una aversión natural a la muerte, la Palabra de Dios, el ejemplo de Jesús, y la presencia del Espíritu Santo son suficientes para pastorearnos aún por ese oscuro valle tenebroso. En vez de devorar al cristiano, la muerte en sí es devorada por la victoria – la victoria de Jesucristo (v. 54-56).

• ¿Cómo serán estos glorificados cuerpos de resurección? Pablo dice que tendrán cierto parecido a nuestros cuerpos presentes pero que también se diferenciarán de maneras significativas. La relación entre una bellota y un roble puede servir como una buena metáfora para describir la diferencia. También podemos verla al estudiar las apariciones de Jesús después de su resurrección. Nuestro nuevo cuerpo será imperecedero, poderoso, glorioso, y de una naturaleza principalmente espiritual (v. 35-44).

=== Acaba con la Basura y el Estiércol ===

Tratar de cerrar este capítulo final me da una nueva apreciación por Pablo, cuyos largos tributos a la gracia y misericordia de Dios hicieron de las oraciones largas una forma de arte. ¿Dónde se puede parar? La doctrina de la justificación no tiene paralelo en su alcance y su belleza. No es coincidencia que los cuatro seres vivientes proclaman continuamente la santidad del Señor, y que con cada declaración los veinticuatro ancianos se postran en continua adoración ante el glorificado Cordero de Dios (Ap. 4:8-11).

{{RightInsert|'''Para más estudio:''' Considera estas palabras de un viejo himno: “No puede el mundo ser mi hogar, soy peregrino aquí.” Con esa mentalidad de peregrino, lee 2 Corintios 5:1-5. ¿Dónde estaba la ciudadanía de Pablo? ¿Dónde está la tuya?}}La parábola de Jesús del banquete de bodas nos deja con la perfecta mezcla de celebración y sobriedad (Mt. 22:2-14). Quizás conoces muy bien la historia. Un rey daba una fiesta de bodas para su hijo, y mandó invitaciones por todo su reino. Pero cuando sus invitados de honor rechazaron su invitación, el rey se negó a cambiar sus planes. “Vayan al cruce de los caminos e inviten al banquete a todos los que encuentren”, dijo el rey. Pronto los salones estaban llenos. Estos invitados de clase baja no estaban acostumbrados a la etiqueta real, así que es probable que el rey los vistiera con ropas dignas para la ocasión.

En medio de la celebración el rey entró al salón para ver a sus invitados, y es aquí que encontramos el punto crítico de la parábola: “Notó que allí había un hombre que no estaba vestido con el traje de boda. ‘Amigo, ¿cómo entraste aquí sin el traje de boda?’ le dijo.”

{{LeftInsert|“La mejor porción de la existencia de todo cristiano está [todavía] por delante.”<ref name="Fifteen">William Plumer, ''The Grace of Christ,'' p. 404.</ref> – William S. Plumer}}Al tratar de comprender la indignación del rey, algunos han supuesto que era costumbre en los tiempos de Jesús que el anfitrión ofreciera a sus invitados ropas de boda, especialmente a los invitados de pocos medios. Este invitado mal vestido no era una víctima inocente de la pobreza; él obviamente había despreciado la generosa provisión de su anfitrión. El rey, sin dudarlo ordenó que fuera atado de pies y manos y echado a la oscuridad.

El Dios Todopoderoso nos ha recogido del cruce de los caminos y nos ha ofrecido un lugar en la fiesta de bodas de su Hijo. El nos ha dado mantos de justicia en lugar de nuestros trapos de inmundicia. Nos espera una tremenda, eterna celebración. Pero observemos el código de vestimenta. Las ropas cosidas a mano, sin importar con cuánta diligencia o esmero hayan sido confeccionadas, insultarán al Señor del banquete. Sólo el regalo gratuito de la justificación, la obra consumada de nuestro Señor Jesucristo, nos puede introducir al favor y a la presencia de Dios.

“Si yo tuviera toda la fe de los patriarcas”, dijo un santo del siglo diecinueve, “todo el celo de los profetas, y todas las buenas obras de los apóstoles, todo el santo sufrimiento de los mártires, y toda la resplandeciente devoción de los serafines; yo lo desecharía todo, en punto de dependencia, y lo consideraría basura y estiércol, al ponerlo en competencia con la muerte infinitamente preciosa, y la justicia infinitamente digna del Señor Jesucristo.”<ref name="Sixteen">Ibid., p. 236–37.</ref> Salvos de la ira de Dios y justificados por su gracia, sólo hemos comenzado a comprender la magnitud de esta gran salvación. Pero todavía tenemos un poco de tiempo. De hecho es una eternidad, aunque aun eso quizás no sea suficiente.

 

== Discusión en Grupo ==

1. ¿Cuál es el mejor recuerdo que tienes de tu padre?

2. Habla de la “angustia” que describe el autor en la página 78. ¿Cómo se expresa esto en los que no han sido justificados en Cristo?

3. Habla de tu reacción a la historia sobre la adopción de René en las páginas 78-79.

4. Escribe tres adjetivos que te vienen a la mente cuando oyes la palabra “juez”. ¿Qué de la palabra “Padre”?

5. ¿Has tenido alguna experiencia con tu padre humano que te hace difícil el acercarte a tu Padre celestial?

6. “Qué gran consuelo es saber que el hecho de que Dios nos haya escogido no tuvo nada que ver con cuán atractivos, listos, o buenos seamos”, escribe el autor (página 84). Entonces, ¿qué fue lo que lo motivó para adoptarnos?

7. ¿Hay algo que te haría sentir incómodo al llamar a Dios “Papi” en tus oraciones?

8. ¿Cómo cuidó de ti tu Padre celestial la semana pasada?

9. ¿Cuál de los siguientes expresa mejor tu esperanza de gloria futura? A.) ¡No puedo esperar! B.) Me parece bueno. C.) No estoy listo. D.) ¿Un vuelo de ida a dónde?

10. Lee en voz alta Hebreos 11:13-16. ¿Qué caracterizaba a los individuos que se mencionan aquí? ¿Cómo podemos nosotros desarrollar un deseo parecido?

 

== Lectura Recomendada ==

''Inmortality'' por Loraine Boettner (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1984)

''The Bible on the Life Hereafter'' por William Hendriksen (Grand Rapids, MI: Baker Book House, 1987)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Glory of Christ'' por Peter Lewis (Chicago, IL: Moody Press, 1997)

 

== Referencias ==

<references />

This Great Salvation/The Fruits of Justification (I)/es

2008-06-24T23:12:07Z

Mrs royce:

{{MasterHeader
|author= Robin Boisvert
|secondauthor= None
|partnerurl= http://www.sovereigngraceministries.org
|partner= Sovereign Grace Ministries
|topic= God
|subtopic= Jesus Christ
|mediatype= Chapter
|lang= Spanish
|editor= n/a
|translator= n/a
|levels= 2
|reviewed= Not Reviewed
|newtitle= Los Frutos De La Justificacion
|series = This Great Salvation
|year= 1992
|month=
|day=
}}¿Alguna vez has notado cuán pocos libros cristianos existen que tienen cubiertas interesantes? Oh, por supuesto que hay unos cuantos – como el de Franky Schaeffer ''A Time for Anger'' [Tiempo para la ira], con la pintura de Pieter Brueghel “The Blind Leading the Blind” [“El ciego guiando al ciego”]. Me intrigó a tal punto que busqué una copia de la pintura y la mandé a enmarcar para mi oficina. Y luego están las pinturas encantadoras de las cubiertas de los libros de C.S. Lewis, ''Chronicles of Narnia'' [Las Crónicas de Narnia] que casi nos transportan allí.

Una de las cubiertas de libro más fascinantes que he visto apareció en una serie de panfletos. La ilustración muestra a un hombre solitario mirando distraídamente a través de la ventana de una celda. Al observarla uno se da cuenta de que la puerta de la celda está entreabierta detrás de él. Pero él no se da cuenta. Si tan sólo se diera la vuelta vería que puede salir caminando, un hombre libre. Pero permanece encerrado por su propia ignorancia.

{{RightInsert|'''Medita en Lucas 4:18-19.''' ¿Te das cuenta de que esta “Proclamación de Emancipación” fue hecha para ti?}}El punto está bastante claro. Muchos cristianos – no, la ''mayoría'' de los cristianos – son como este hombre. Lamentablemente no se dan cuenta de la libertad y los privilegios que son suyos a través del evangelio de Jesucristo. Son santos innecesariamente encarcelados.

Para cambiar la ilustración un poco, muchos esclavos siguieron viviendo como siempre habían vivido aún después de la Proclamación de Emancipación. A algunos cuantos los mantuvieron ignorantes de su nueva posición. Otros, aunque se daban cuenta de su libertad, nunca salieron de la plantación debido al temor. La libertad exige valentía y lleva consigo gran responsabilidad.

Parece que el evangelio ha hecho poca diferencia en la vida de innumerables cristianos. Aunque son verdaderamente justificados y la sentencia de condenación se les ha sido levantada, el mismo problema parece afligirlos. Los mismos temores, hábitos, y dudas que caracterizaban sus vidas antes de que confiaran en Cristo todavía los dominan. ¿Por qué? Yo creo que la razón principal es la ignorancia. Son muchos para los que la Biblia todavía es un libro cerrado. El hecho de que una tremenda herencia ha sido reservada para los que son justificados por Dios no parece habérseles ocurrido.

{{LeftInsert|“Cuando Dios perdona, El perdona todos los pecados, el pecado original y el pecado actual, pecados de omisión y de comisión, pecados secretos y manifiestos, pecados de pensamiento, palabra y hecho. . . Perdón completo o absolutamente nada, es lo que Dios se propone dar. Esto suple las necesidades humanas. Este regalo tampoco es revocado por Dios jamás. Cuando El perdona, El perdona para siempre.”<ref name="One">William S. Plumer, ''The Grace of Christ'' (Philadelphia, PA: Presbyterian Board of Publication, 1853), pp. 201–02.</ref> – William S. Plumer “Debo prestar atención a lo que digo: Pero el apóstol dice, “Al que no cometió pecado alguno, por nosotros, Dios lo trató como pecador, para que en él recibiéramos la justicia de Dios”. Así estamos ante Dios el Padre, tal como está el mismo Hijo de Dios. Puede ser contado por locura, furor, furia, lo que sea, es nuestro consuelo y nuestra sabiduría; no nos interesa ningún conocimiento en el mundo mas que este, que el hombre ha pecado y que Dios ha sufrido; que Dios se ha hecho a sí mismo el Hijo del hombre, y que los hombres son hechos la justicia de Dios.”<ref name="Two">Ibid., p. 230.</ref> - Richard Hooker}}Es vital tener un conocimiento creciente de la Palabra de Dios. Al leer, memorizar y meditar en las Escrituras, comenzarás a experimentar la maravillosa provisión de Dios. Los últimos dos estudios de este libro explorarán los frutos de nuestra justificación, nuestra herencia en Cristo. Cualquier duda que quede en tu mente con respecto al propósito o providencia de Dios será aclarada al hacer un inventario de los beneficios de esta incomparable gran salvación.

=== El Juez Se Baja de Su Banca ===

La imagen que rodea la doctrina de la justificación viene directamente de las cortes jurídicas, como aprendimos en el capítulo anterior. Dios, el Dador de la ley y el Juez de toda la tierra, ha emitido una declaración que absuelve al pecador condenado de todo pecado. La justificación nos da un estado nuevo ante Dios y nos exonera de todo pecado y de los castigos asociados con él. Aunque éramos criminales condenados esperando lo inevitable en el corredor de la muerte, el Juez nos perdonó y destruyó nuestros registros criminales. Tan maravilloso como es eso, hay un aspecto de la justificación que es todavía más extraordinario.

He estado en unas cuantas salas de tribunal, y no son lugares muy placenteros. No puedes ser realmente tú mismo. Es indebido reírse o poner los pies en la mesa. Nadie piensa en salir con el juez después del juicio para tomar un helado o jugar baloncesto. Se debe mantener cierto decoro, formal e intimidante – y es así como tiene que ser. Esto no es menos cierto ante la presencia del Juez soberano.

{{RightInsert|Abre casi cualquier sección de tu Biblia y encontrarás maravillosas promesas de Dios. De las siguientes, marca la que más significado tiene para ti en este momento.

❏ “Nunca te dejaré; jamás te abandonaré” (He. 13:5).

❏ “Pero Dios es fiel, y no permitirá que ustedes sean tentados más allá de lo que puedan aguantar” (1 Co. 10:13).

❏ “El que cree en mí las obras que yo hago también él las hará, y aun las hará mayores, porque yo vuelvo al Padre” (Jn. 14:12).

❏ “El que comenzó tan buena obra en ustedes la irá perfeccionando hasta el día de Cristo Jesús” (Fil. 1:6).

❏ “Así que ya no eres esclavo sino hijo; y como eres hijo, Dios te ha hecho también heredero” (Gá. 4:7).}}Pero hay una diferencia enorme entre la sala del tribunal del cielo y las terrenales; pues después de decretar que somos libres de toda acusación y condenación, Dios opta por ''no'' retirarse ceremoniosamente a sus cámaras como se esperaría. Al contrario, El viola todo precedente cuando se baja de su banca, nos toma en sus brazos, y luego nos lleva de la sala del tribunal a la sala de familia.

Tener a Dios como nuestro Padre es verdaderamente asombroso. Las Escrituras hacen muy claro que estamos legal e íntimamente relacionados con Dios. No sólo eso, sino que ser sus hijos conlleva ciertos privilegios. Pablo lo describe así: “Y si somos hijos, somos herederos; herederos de Dios y coherederos con Cristo, pues si ahora sufrimos con él, también tendremos parte con él en su gloria” (Ro. 8:17).

Aunque la justificación es para nosotros un regalo gratuito, al Padre le costó su Hijo. Al Hijo le costó su vida. Y a nosotros nos costará nuestro orgullo, pues la única manera de recibir este regalo es ir ante Dios en humildad y con fe de arrepentimiento.

=== De Lo Que Todo Se Trata ===

{{LeftInsert|'''Para más estudio:''' ¿Cuáles son las “riquezas” que Pablo describe en Colosenses 2:2-3? ¿Dónde residen los “tesoros”? ¿Has aprovechado completamente esta herencia?}}Hijos de Dios. Herederos de Dios. Coherederos con Cristo. ¿Qué quiere decir todo esto? Primero establezcamos un hecho crucial. Jesucristo, el único Hijo de Dios, es el verdadero y por derecho heredero del Padre. Cualquier herencia que tengamos es nuestra sólo porque estamos “en Cristo” (Ef. 2:7). Además, Cristo mismo personifica esta herencia. ''El'' es nuestra paz, ''El'' es nuestra justicia, nuestra esperanza, nuestra santificación y redención. En ''El'' están escondidos todos los tesoros de sabiduría y conocimiento. ''El'' es la resurrección y la vida. Lo más grande que recibiremos de Dios es Jesús mismo.

También es importante comprender que la salvación viene, no por medio de una doctrina, sino por medio de una Persona. No somos salvos por la justificación, sino por Jesús. Cuando tomamos tiempo para estudiar la Palabra de Dios corremos el riesgo de hacernos expertos en la doctrina pero ineptos en el verdadero conocimiento de nuestro Señor. Y conocerlo a El, es de lo que todo se trata.

{{LeftInsert|'''Para más estudio:''' ¿Cómo pudo haber escrito Romanos 15:13, el hombre que pasó por la experiencia narrada en 2 Corintios 11:23-33?}}Un amigo mío me contó la siguiente historia sobre Scott McGregor, un cristiano dedicado y sobresaliente lanzador (pitcher) zurdo de los Orioles de Baltimore durante los años 70 y 80. Una vez, en el punto decisivo de un partido, Scott se encontró frente a un bateador peligroso con hombres en posiciones de ganar puntos para el partido. Se estaba tomando bastante tiempo para evaluar la situación cuando una mujer impaciente en los asientos cercanos gritó: “¡Por Jesucristo! ¡Tira ya la pelota!”

{{RightInsert|Lee Mateo 7:21-23 y luego contesta las siguientes preguntas:

• ¿Qué cosas dignas de alabanza lograron estos individuos?

• ¿Cuál es la evaluación que Dios hace de ellos en tres palabras?

• En una oración, ¿cómo resumirías su error fatal?

}}No es raro oír el nombre del Señor usado en vano en los partidos. Sin embargo, en esta ocasión, McGregor fue tan sorprendido que casi perdió la concentración. Recuperándose, logró hacer un buen tiro y se acabó el turno (inning). Luego hizo algo inusual, algo que los jugadores supuestamente no hacen. Mientras caminaba de regreso al cobertizo de espera (dugout) miró directamente a la señora y le habló. En un tono angustiado pero amable, lleno de preocupación por ella y por su propio Señor, dijo: “Señora, si usted realmente lo conociera, ''jamás'' pronunciaría su nombre de ese modo.”

McGregor demostró que el cristianismo es más que una verdad que ha de creerse. Es una vida que se ha de vivir, y más que todo, es un Señor a quien se ha de amar.

Al considerar algo tan vasto y maravilloso como la herencia que tenemos en Cristo, descrita por Pablo como “la incomparable riqueza de su gracia” (Ef. 2:7), es difícil saber por dónde comenzar. Es interesante que Pablo tenía un problema similar. En su carta a los efesios, él se entusiasma con las implicaciones irresistibles de la justificación. Al tratar en el primer capítulo de relatar todo lo que Dios ha hecho y está haciendo, él comienza una oración en el versículo tres que termina once versículos después. Quizás esto no sea gramáticamente atractivo, pero su corazón desbordante da testimonio de la inimaginable gracia de Dios.

El siguiente pasaje de la epístola de Pablo a los romanos ofrece un excelente punto de partida: “En consecuencia, ya que hemos sido justificados mediante la fe, tenemos paz con Dios por medio de nuestro Señor Jesucristo. También por medio de él, y mediante la fe, tenemos acceso a esta gracia en la cual nos mantenemos firmes. Así que nos regocijamos en la esperanza de alcanzar la gloria de Dios” (Ro. 5:1-2). John Stott explica el significado de este pasaje:

Los primeros capítulos [de Romanos] están dedicados a la necesidad y al modo de justificación. Se interesan en hacer claro que todos los hombres son pecadores bajo el justo juicio de Dios, y que solamente pueden ser justificados por medio de la redención que es en Cristo Jesús – solamente por gracia, solamente por fe. Ahora, en este momento, habiendo establecido la necesidad y habiendo explicado el modo de justificación, Pablo pasa a describir sus ''frutos,'' los ''resultados de la justificación'' en una vida de hijos y de obediencia en la tierra y un glorioso porvenir en el cielo (énfasis nuestro).<ref name="Three">John R.W.Stott, ''Men Made New'' (Grand Rapids, MI: Baker Book House, 1966, 1991), pp. 9–10.</ref>

Este capítulo examinará los tres frutos de la justificación: Paz con Dios (reconciliación), el perdón de pecados, y el proceso de la santificación. En el capítulo final de este libro examinaremos nuestra adopción en Cristo así como nuestra esperanza de gloria futura.

=== Paz con Dios ===

La paz con Dios es el fundamento de todo lo demás que recibimos en Cristo. Es el regalo que pone en perspectiva todas las demás bendiciones. “El propósito principal del evangelio cristiano no es darnos bendiciones”, escribe D. Martyn Lloyd-Jones. “Su propósito principal es reconciliarnos con Dios.”<ref name="Four">D. Martyn Lloyd-Jones, ''Romans: Assurance, Chapter Five'' (Grand Rapids, MI: Zondervan Publishing House, 1971), p. 10.</ref> Tener paz con Dios quiere decir que estamos en un estado de reconciliación con El. La declaración de justificación ha quitado todos los obstáculos entre Dios y el hombre. Aunque ciertamente hay una paz subjetiva ''de'' Dios (o sea, una que se puede sentir), lo que Pablo tenía en mente en Romanos 5:1 es el hecho ''objetivo'' de que el evangelio ha quitado todo lo que nos separaba de Dios.

{{LeftInsert|'''Medita en Efesios 2:11-20.''' ¿Qué hizo Jesús con la barrera de hostilidad que existía entre El y nosotros?}}Reconciliar quiere decir juntar a los que habían sido separados por la hostilidad. Un ejemplo excelente de este significado se encuentra en el discurso de Esteban ante el Consejo cuando relató un incidente de la vida de Moisés: “Al día siguiente, Moisés sorprendió a dos israelitas que estaban peleando. Trató de ''reconciliarlos,'' diciéndoles: Señores, ustedes son hermanos; ¿por qué quieren hacerse daño?” (Hch. 7:26). La versión Reina Valera traduce, “reconciliar” en este contexto como “los ponía en paz.”. Es importante que nosotros recordemos que ahora, desde el punto de vista de Dios, ya no hay más hostilidad entre Dios y los que son justificados. Su enojo y su ira contra el pecado fueron expresados justamente y totalmente satisfechos en la Cruz. La batalla terminó. Se ha hecho la paz.

{{LeftInsert|“Cuando cesa nuestra guerra santa con Dios, cuando como Lutero entramos por las puertas del Paraíso, cuando somos justificados por fe, la guerra termina para siempre. Con la purificación del pecado y la declaración de perdón divino entramos en un tratado de paz con Dios que es eterno. La primicia de nuestra justificación es paz con Dios. Esta paz es una paz santa, una paz sin mancha y trascendente. Es una paz que no puede ser destruida.”<ref name="Five">R.C. Sproul, ''The Holiness of God'' (Wheaton, IL: Tyndale House Publishers, 1985), p. 193.</ref> – R.C. Sproul}}No sólo se ha resuelto el conflicto, sino que todo problema legal que resulta de hostilidades pasadas ha sido borrado para jamás volver a aparecer: “Por lo tanto, ya no hay ninguna condenación para los que están unidos a Cristo Jesús. . . ¿Quién acusará a los que Dios ha escogido? Dios es el que justifica” (Ro. 8:1,33). Si el tribunal mayor de todo el universo nos ha declarado justificados, no hay ninguna acusación que pueda presentarse.

Toma nota de que la frase “ninguna condenación” ''no'' quiere decir “ninguna denunciación”. Hablamos de eso en el primer capítulo. El enemigo de nuestra alma sigue con su trabajo sucio de calumniar y lanzar dardos de fuego, y con frecuencia sucede que confundimos los regalos de Dios de la convicción y corrección con la denunciación del diablo. Pero el hecho de que Jesús ha tomado nuestro lugar quiere decir que jamás tendremos que enfrentarnos con la condenación del juicio final. “¿Quién condenará? Cristo Jesús es el que murió, e incluso resucitó, y está a la derecha de Dios e intercede por nosotros” (Ro. 8:34). El único que está autorizado de condenarnos por la eternidad ha actuado a nuestro favor.

{{RightInsert|Imagínate reinando en una nación de cinco billones de personas. Te llega la noticia de que un ciudadano ha organizado un golpe de estado y que anda alborotando por todo el palacio. En vez de mandar tu división de tanques armados para detener al loco, mandas al Príncipe. En el proceso de alcanzar al rebelde, el Príncipe es asesinado. ¿Cómo tratarías a este ciudadano cuando es capturado?

❏ Desterrarlo para siempre de tu reino

❏ Asarlo lentamente sobre un fuego al aire libre

❏ Ahorcarlo en el árbol más alto de la ciudad

❏ Sentenciarlo para toda la vida a encierro solitario

❏ Darlo de comer a la opresiva boa real

❏ Perdonarlo, abrazarlo, y adoptarlo como hijo tuyo}}Saber que tenemos paz con Dios trae paz a nuestras mentes. Nos permite vencer las preocupaciones y los temores. Aunque el mundo entero se nos oponga, estamos seguros en Cristo. “A ustedes, mis amigos, les digo que no teman a los que matan el cuerpo pero después no pueden hacer más”, explicó Jesús a sus discípulos, los cuales estaban destinados a enfrentar gran oposición. “Les voy a enseñar más bien a quién deben temer: teman al que, después de dar muerte, tiene poder para echarlos al infierno” (Lc. 12:4,5). Dios, el único digno de nuestro temor, ha iniciado un pacto eterno de paz con nosotros. Para el cristiano que está establecido en esta verdad, aun el temor a la muerte está vencido porque ya no existe la amenaza de juicio.

=== El Perdón de Los Pecados ===

El perdón de los pecados está relacionado íntimamente con la reconciliación y la paz con Dios. Puede ser que esté exagerando, pero a mí me parece que esta preciosa verdad está en peligro de ser detestada. Cuando la gente se lamenta: “Yo sé que estoy perdonado, pero. . .”, no puedo evitar pensar: ''¡No sabes que estás perdonado! Si en realidad comprendieras lo que es el perdón, tu problema no te parecería tan malo.'' Como Lloyd-Jones denota en su declaración en la página 63, la mayor necesidad del hombre es el perdón. Y si Dios nos ha perdonado, cualquier otro problema que tengamos debe ser menor en comparación.

{{LeftInsert|'''Medita en Exodo 34:5-7.''' A luz de todas las cualidades del carácter de Dios, ¿Te parece significativo el hecho de que El quiso enfatizar estos rasgos cuando se reveló ante Moisés?}}Hoy es raro oír que los cristianos se regocijen por haber sido perdonados por Dios. Esto es entendible en una cultura que considera la baja auto-estima como un problema más grande que la separación de Dios. Sin embargo, nuestra consciencia del perdón afecta directamente a nuestra afección hacia Dios. Ese fue el punto de la respuesta de nuestro Señor a Simón, el fariseo santurrón. “A quien poco se le perdona, poco ama” (Lc. 7:47). A la inversa, a los que se les ha perdonado mucho, o por lo menos se dan cuenta de cuánto han sido perdonados, aman mucho. Todos nosotros debemos estar en esa categoría.

{{RightInsert|¿Alguna de estas dudas persistentes hace que desconfíes del perdón de Dios? (Marca todas las que apliquen)

❏ Dios no puede seguir perdonándome una y otra vez por el mismo pecado.

❏ Quizás esté perdonado, pero Dios no se ha olvidado.

❏ Nada en la vida es gratis – Dios debe esperar alguna forma de pago.

❏ Soy culpable del pecado imperdonable.

❏ Después del pecado #491 Dios me rechazará (vea Mt. 18:22).}}Considera lo siguiente:

• Recibimos perdón del pecado sólo por medio de la sangre derramada de Jesucristo. “En él tenemos la redención mediante su sangre, el perdón de nuestros pecados, conforme a las riquezas de la gracia” (Ef. 1:7).

• El motivo de Dios para perdonar es su gran amor. Su perdón es una obra gratuita y de misericordia. “Por su poder, Dios lo exaltó como Príncipe y Salvador, para que diera a Israel arrepentimiento y perdón de pecados” (Hch. 5:31) – y también a los gentiles.

• El perdón de pecados lleva a un conocimiento de la salvación. Jesús vino para dar “a conocer a su pueblo la salvación mediante el perdón de sus pecados” (Lc. 1:77).

• Comprender lo que es el perdón lleva a un temor correcto a Dios. “Si tú, Señor, tomaras en cuenta los pecados, ¿quién, Señor, sería declarado inocente? Pero en ti se halla perdón, y por eso debes ser temido” (Sal. 130:3-4).

• El perdón de Dios es completo. “Yo soy él que por amor a mí mismo borra tus transgresiones y no se acuerda más de tus pecados” (Is. 43:25).

La siguiente historia, que relata Becky Pippert en su libro ''Hope Has Its Reasons'' [La Esperanza Tiene Sus Razones], muestra el poder del perdón en la vida de una mujer. Vale la pena citarla en su totalidad:

“Hace varios años, después de haber terminado mi discurso en una conferencia, una encantadora mujer subió a la plataforma. Era obvio que quería hablar conmigo y en el momento en que me volví a ella brotaron las lágrimas de sus ojos. Nos dirigimos a un salón donde pudiéramos hablar en privado. Fue evidente al verla que era una persona sensible pero torturada. Sollozaba mientras me relató la siguiente historia.

{{LeftInsert|“En relación tanto al pecado como a Dios, el factor determinante de mi existencia ya no es mi pasado. Es el pasado de Cristo.”<ref name="Six">Sinclair Ferguson, ''Christian Spirituality (Reformed View)'', Donald Alexander, ed. (Downers Grove, IL: InterVarsity Press, 1988), p. 57.</ref> – Sinclair Ferguson}}“Años atrás, ella y su prometido (con quien ahora estaba casada) habían trabajado con los jóvenes en una iglesia conservadora muy grande. Eran una pareja muy bien conocida y tenían una extraordinaria influencia en los jóvenes. Todos los respetaban y los admiraban muchísimo. Pocos meses antes de casarse comenzaron a tener relaciones sexuales. Eso los dejó suficientemente cargados con un sentido de culpa e hipocresía. Pero luego descubrió que estaba embarazada. ‘No te puedes imaginar cuáles hubieran sido las implicaciones de admitir esto ante nuestra iglesia’, dijo. ‘Confesar que predicábamos una cosa y practicábamos otra hubiera sido intolerable. La congregación era muy conservadora y nunca antes había sido afectada por ningún escándalo. Creíamos que no podrían manejar el conocimiento de nuestra situación. Ni tampoco nosotros podíamos soportar la humillación.

{{RightInsert|'''Para más estudio:''' Lee Isaías 59. ¿Cómo responde Dios a nuestra pésima falta de justicia? (Ve los versículos 16 y 20)}}‘Así que tomamos la decisión más dolorosa que jamás hemos tomado. Tuve un aborto. El día de mi boda fue el peor día de toda mi vida. Todos los presentes en la iglesia me sonreían, creyendo que yo era una novia radiando en inocencia. Pero, ¿sabes lo que pasaba por mi mente mientras me dirigía al altar? Lo único que podía pensar era: ‘Eres una asesina. Te sentías tan orgullosa que no pudiste soportar la vergüenza y la humillación de verte expuesta por lo que eres. Pero yo sé lo que eres y también lo sabe Dios. Has asesinado a un bebé inocente.’

“Ella sollozaba tan profundamente que no podía hablar. Al rodearla con mis brazos me vino a la mente un pensamiento muy fuerte. Pero sentí temor de decirlo. Sabía que si no era de Dios sería muy destructivo. Así que oré en silencio pidiendo sabiduría para ayudarla.

“Ella continuó: ‘Simplemente no puedo creer que fui capaz de hacer algo tan horrible. ¿Cómo pude haber asesinado a una vida inocente? ¿Cómo es posible que yo pudiera haber hecho una cosa semejante? Yo amo a mi esposo, tenemos cuatro hijos hermosos. Yo sé que la Biblia dice que Dios perdona todos nuestros pecados. ¡Pero yo no me puedo perdonar! He confesado este pecado mil veces y todavía siento mucha vergüenza y dolor. El pensamiento que me persigue más es ''¿cómo'' pude yo haber asesinado a una vida inocente?’

“Respiré hondo y dije lo que había estado pensando. ‘Yo no sé por qué te sorprendes tanto. Esta no es la primera vez que tu pecado ha causado la muerte, es la segunda.’ Ella me miró totalmente asombrada. ‘Mi querida amiga’, seguí yo, ‘al contemplar la Cruz, todos nosotros aparecemos como crucificadores. Religiosos o no religiosos, buenos o malos, abortadoras o no abortadotas – todos nosotros somos responsables de la muerte del único inocente que ha vivido jamás. Jesús murió por todos nuestros pecados – pasados, presentes y futuros. ¿Crees que hay algún pecado tuyo por el que Jesús no tuvo que morir? El mismo pecado del orgullo que te hizo destruir a tu hijo es el que mató a Cristo también. No importa que no estuvieras presente hace dos mil años. Todos nosotros lo mandamos ahí. Lutero dijo que llevamos sus clavos mismos en nuestros bolsillos. De modo que si lo has hecho antes, entonces ¿por qué no podrías hacerlo de nuevo?’

{{LeftInsert|'''Medita en Salmos 32:1-5.''' ¿Qué sucede cuando escondemos nuestros pecados? ¿Qué sucede cuando los confesamos?}}“Ella dejó de llorar. Me miró fijamente a los ojos y dijo: ‘Tienes toda la razón. He cometido algo peor que matar a mi bebé. Mi pecado es lo que llevó a Jesús a la Cruz. No importa si yo no estuve ahí golpeando los clavos, sigo siendo responsable por su muerte. ¿Te das cuenta del significado de lo que me estás diciendo, Becky? Yo vine a ti diciendo que había cometido la peor cosa que uno puede imaginar. Y tú me dices que he cometido algo peor que eso.’

{{RightInsert|¿Te encuentras cargado de culpa cuando recuerdas un pecado (o pecados) específico(s) del pasado? Si es así, busca a un cristiano maduro con quien puedas confesarte y del que puedas recibir ánimo sobre el alcance del perdón de Dios. Pon tu intención por escrito:
“Creyendo que Dios quiere quitarme toda culpabilidad, hablaré con ___________sobre este pecado antes del ______________________.”
}}“Yo hice una mueca porque sabía que esto era cierto. (¡No estoy segura de que mi método calificaría como una de las mejores técnicas de asesoramiento!) Luego ella dijo: ‘Pero, Becky, si la Cruz me muestra que soy peor de lo que jamás me había imaginado, también me muestra que mi maldad ha sido absorbida y perdonada. Si lo peor que un ser humano puede hacer es matar al Hijo de Dios, y ''eso'' puede ser perdonado entonces, ¿cómo puede cualquier otra cosa – hasta mi aborto – no ser perdonada?’

“Jamás olvidaré la mirada en sus ojos cuando se recostó en el asiento admirada y dijo suavemente: ‘Qué gracia tan asombrosa’. Esta vez ella lloraba no de dolor sino de alivio y gratitud. Vi a una mujer literalmente transformada por un entendimiento correcto de lo que es la Cruz.”<ref name="Seven">Rebecca Pippert, ''Hope Has Its Reasons'' (New York: HarperCollins Publishers, Inc., 1989), pp. 102–104.</ref>

{{LeftInsert|“Una vez que te des cuenta de todo lo que le costó a Dios perdonarte, estaras atrapado como en un vicio, constreñido por el amor de Dios.”<ref name="Eight">Oswald Chambers, ''My Utmost for His Highest'' (New York: Dodd, Mead & Company, 1963), p. 325.</ref> – Oswald Chambers}}El perdón de pecados es un asunto crítico. El más renombrado de los teólogos puritanos ingleses, John Owen, escribió un tratado sobre ese tema, que todavía se considera una obra clásica. Esta exposición del Salmo 130 tiene más de cien páginas, aunque el salmo en sí sólo tiene ocho versículos. El prefacio del editor rinde cierto discernimiento sobre las circunstancias que rodean la obra. Parece que de joven, Owen sólo tenía una consciencia superficial de lo que es el perdón de Dios, “hasta que el Señor se complació en visitarme con una dolorosa aflicción, por la que fui llevado al borde del sepulcro, y bajo la cual mi alma fue oprimida por el horror y la oscuridad; pero Dios en su gracia alivió mi espíritu por medio de una poderosa aplicación del Salmo 130:4 de la que recibí instrucción especial, paz y consuelo, al acercarme a Dios por medio del Mediador, y sobre la que prediqué inmediatamente después de mi recuperación.”<ref name="Nine">John Owen, ''Works, Vol. VI'' (Carlisle, PA: The Banner of Truth Trust, 1967), p. 324.</ref>

El Salmo 130:4, como vimos, muestra que temer al Señor es el producto natural de aceptar su perdón. Cuando estamos jóvenes y saludables, otros problemas pueden parecer mucho más importantes. Pero cuando nuestros ojos se abren a los asuntos de la eternidad, saber si de verdad somos perdonados o no hará que todo lo demás se desvanezca en la insignificancia.

=== Santificación por medio de Cristo ===

La justificación pone en movimiento el proceso llamado santificación, por el cual somos hechos más y más como Jesús. Aunque la justificación nos deja perdonados y amados, no hace nada por nuestro carácter. Todavía somos los mismos villanos que éramos antes que Dios nos salvara. Sería trágico si Dios nos dejara a nuestro propio cuidado. Jamás creceríamos, jamás cambiaríamos, jamás mejoraríamos. Afortunadamente, aunque Dios nos ama tal como somos, El nos ama demasiado como para dejarnos ahí.

El centro de la doctrina de la santificación es la verdad que dice que estamos unidos con Jesucristo. En su libro ''Men Made New'' [Hombres Hechos Nuevos], John Stott hace la siguiente observación:

El gran tema de Romanos 6, y en particular de los versículos 1-11, es que la muerte y resurrección de Jesucristo no son sólo hechos históricos y doctrinas significativas, sino experiencias personales del cristiano creyente. Son eventos de los cuales nosotros mismos hemos llegado a compartir. Todos los cristianos han sido unidos a Cristo en su muerte y resurrección. Además, si esto es cierto, si nosotros hemos muerto con Cristo y resucitado con Cristo, es inconcebible que sigamos viviendo en pecado.”<ref name="Ten">John R.W. Stott, ''Men Made New'', p. 30.</ref>

Quizás te sorprendió el ver la palabra “inconcebible”. ¡La mayoría de nosotros encontramos inconcebible que sea posible vivir ''fuera'' de pecado! ¿Es en realidad posible tener victoria sobre el pecado?

{{RightInsert|'''Para más estudio:''' Lee 1 Corintios 15:51-58. Aunque este pasaje se refiere al futuro, ¿cómo puede esta verdad fortalecerte en tu presente lucha contra el pecado?}}He aquí dos respuestas comunes. Algunos dicen que los cristianos pueden esperar una vida de victoria en el mas allá, pero deben fijar su vista baja aquí en esta vida. Otros han tenido liberaciones tan dramáticas del pecado inmoral, que se consideran prácticamente inmunes a él. Ambos extremos están muy lejos de lo cierto. A pesar de que aplicar la lección exigirá cierto esfuerzo espiritual, tenemos en el capítulo seis de Romanos toda la enseñanza que necesitamos para corregirnos.

“¿Qué concluiremos?” pregunta Pablo (v. 1). “¿Vamos a persistir en el pecado, para que la gracia abunde?” El anticipa esta pregunta porque unos versículos antes dijo: “Pero allí donde abundó el pecado, sobreabundó la gracia” (Ro. 5:20). El sabía que esa declaración haría que algunos razonaran lo siguiente: “Si Dios se glorifica en perdonar el pecado, y si la gracia aumenta en proporción al pecado, ¿por qué no pecar más? ¡Así habrá más gracia y Dios recibirá más gloria!” Qué conclusión tan egoísta y torcida. El hecho de que Pablo declarara el asunto de esta manera indica que su evangelio había sido sujeto al abuso. Sin embargo, vale la pena notar que Pablo no retrajo ni expresó de una forma diferente la doctrina. Si el evangelio se predica correctamente, siempre será vulnerable a esta mala interpretación.

{{LeftInsert|“En la justificación nuestras propias obras no tienen ningún lugar y la simple fe en Cristo es lo único que necesitamos. En la santificación nuestras propias obras son de gran importancia, y Dios nos dice que luchemos, velemos y oremos, nos esforcemos y trabajemos.”<ref name="Eleven">J.C. Ryle, ''Holiness'' (Hertfordshire, England: Evangelical Press, 1879, 1979), p. 29.</ref> – J.C. Ryle}}Pablo reprende enérgicamente su propia sugerencia de que la gracia lleva a más pecado: “¡De ninguna manera! Nosotros, que hemos muerto al pecado, ¿cómo podemos seguir viviendo en él?” (Ro. 6:2). Nuestra muerte al pecado, como explica Pablo en los siguientes versículos, está atada a nuestra unión con un Cristo crucificado. Cuando creímos en Jesús, fuimos unidos con El. Sucedió una transacción de fe en la que fuimos contados para siempre como “en Cristo”, eso es, espiritualmente unidos a El. Esta unión está simbolizada por el bautismo. Así como Jesús murió, fue sepultado, y resucitó a una vida nueva de poder, así nosotros también morimos con El, somos sepultados con El por el bautismo, y somos levantados para vivir una vida nueva de una forma nueva.

{{RightInsert|Después de leer este capítulo, una joven cristiana pero sincera te pide ayuda. “Pablo dice que mi viejo hombre ha muerto y está sepultado con Cristo”, dice ella. “Entonces ¿por qué parece estar tan vivo cada vez que mi ex-novio se aparece?” ¿Cómo responderías tú?

❏ “Debes tener un demonio, ¡echémoslo fuera!”

❏ “Creo que no fuiste salva de verdad después de todo.”

❏ “Hermana, ¿dónde está tu fe?”

❏ “Quizás tu viejo hombre sólo estaba en un estado de coma temporal.”

❏ “Veamos lo que dicen los capítulos seis y siete de Romanos. . .”}}La analogía natural más cercana de esta unión es el matrimonio. Mi esposa Clara y yo tenemos una identidad compartida (los dos tenemos el mismo apellido) y estamos unidos de corazón, mente, y cuerpo. Compartimos nuestros recursos – todo lo que yo tengo es de ella, y viceversa. Como resultado ambos nos enriquecemos (aunque aquí es donde la analogía es débil – en nuestra unión con Cristo obtenemos un beneficio unilateral). Clara y yo llevamos anillos que simbolizan la más profunda verdad de nuestra unión. Pero así como mi anillo no me hace casado, el bautismo no me hace cristiano tampoco. Viene después del hecho de la transacción de fe.

{{RightInsert|'''Medita en Romanos 6:17-18.''' Ya no somos esclavos del pecado, pero todavía somos esclavos. ¿A qué te ha llamado tu nuevo amo?}}¿Qué exactamente quiere decir estar muerto al pecado? Estoy muerto al pecado en el sentido de que la culpa y la paga que esta ligada al pecado (la muerte), ya no están sobre mí. Pero más allá de eso, mi relación con el pecado ha sido cambiada radicalmente. Antes de ser justificado, yo no podía evitar pecar. Ahora ya no estoy bajo el dominio del pecado. ''La relación de esclavo y amo que una vez existió ha sido terminada para siempre.'' Toma nota del lenguaje que se usa en Romanos 6:12-14: “Por lo tanto, no permitan ustedes que el pecado reine en su cuerpo mortal. . . no ofrezcan los miembros de su cuerpo al pecado. . . Así el pecado no tendrá dominio sobre ustedes.” Este es el lenguaje de esclavitud y Pablo dice que ya no tiene validez. Nuestra obligación de pecar ha sido terminada – por la muerte.

Nuestra muerte al pecado por medio de nuestra unión con Cristo tiene implicaciones de largo alcance. Todo problema, hábito, recuerdo o depresión que actualmente afectan tus pensamientos y tu comportamiento, no tienen que hacerlo más. Pueden ser resistidos exitosamente. La persona que una vez estaba dominada por ellos – tu viejo hombre – ha muerto. Estos impulsos pecaminosos ya no son tu amo.

{{LeftInsert|“No es que no pueda pecar, sino que puedo no pecar.” – Arthur Wallis}}Mucho antes de que se haga popular la declaración de que sólo hay dos clases de personas en el mundo (por ejemplo, los que viven en Oshkosh, Wisconsin, y los que ''quisieran'' vivir ahí), John Owen hizo su propia clasificación. El distinguió entre los que estaban bajo el dominio del pecado y los que ''creían'' estar bajo su dominio. Por lo tanto, un pastor tiene dos responsabilidades principales, como lo expresó Owen en el lenguaje de sus tiempos:

1. Convencer a aquellos en los que el pecado evidentemente tiene dominio, de que ese es en realidad su estado y condición.

2. Apaciguar a algunos en los que el pecado no tiene dominio, a pesar de su incansable manifestación en ellos y su ataque contra su alma; pero a menos que se pueda hacer esto, es imposible que gocen de sólida paz y consuelo en esta vida.<ref name="Twelve">Sinclair Ferguson, ''Christian Spirituality (Reformed View)'', p. 58.</ref>

Ha sido mi privilegio más de una vez, ver a las personas vencer viejos problemas y hábitos profanos por medio del estudio diligente y aplicación de Romanos 6. No es necesario que sigamos siendo santos encarcelados. Cuando nos demos cuenta de que hemos sido unidos a Cristo en su muerte y resurrección, veremos que El ha abierto completamente la puerta de nuestra liberación.

== Discusión en Grupo ==

1. Piensa en la ilustración del santo encarcelado al comienzo del capítulo. ¿Qué simboliza la cárcel? ¿Cuál es la llave?

2. ¿Qué conflicto interior pudo haber detenido a un esclavo de responder a la Proclamación de Emancipación de Lincoln? ¿Qué podría detener a un cristiano de aferrarse a su libertad en Cristo?

3. ¿Qué es lo más grande que recibiremos de Dios jamás? (Página 61)

4. ¿Qué emociones crees que experimentaron los americanos cuando se anunció la paz al final de la Segunda Guerra Mundial? ¿Tu paz con Dios despierta emociones similares en ti?

5. Según el autor, ¿cuál es la necesidad más grande del hombre?

6. Lee la historia de Simón el fariseo y de la mujer pecadora en Lucas 7:36-50. ¿Cuál es la diferencia principal entre estos dos? ¿Con cuál de ellos te identificas más en tu actitud hacia Jesús?

7. ¿Te sentiste afectado por la historia de la mujer que tuvo un aborto? ¿Cómo?

8. ¿Qué actitudes o comportamiento podrían indicar que alguien tiene una consciencia superficial del perdón?

9. ¿Qué significa estar unido con Cristo en su muerte? ¿Cuáles son las implicaciones?

== Lectura Recomendada ==

''Men Made New'' por John R.W. Stott (Grand Rapids, MI: Baker Book House, 1966)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Glory of Christ'' por Peter Lewis (Chicago, IL: Moody Press, 1997)

== Referencias ==

<references />

This Great Salvation/Justified by Christ/es

2008-06-23T01:05:45Z

Mrs royce:

{{MasterHeader

|author= C.J. Mahaney

|secondauthor= None

|partnerurl= http://www.sovereigngraceministries.org

|partner= Sovereign Grace Ministries

|topic= God

|subtopic= Jesus Christ

|mediatype= Chapter

|lang= Spanish

|editor= n/a

|translator= n/a

|levels= 2

|reviewed= Not Reviewed

|newtitle= JUSTIFICADOS POR CRISTO

|series = This Great Salvation

|year= 1992

|month=

|day=

}}Antes de que Martín Lutero se hiciera famoso por el papel fundamental que tuvo en la Reforma, se lo conocía por toda Europa como un brillante estudiante de leyes. Lo que más afectó a este monje agustino fue su estudio de la ley de Dios en las Escrituras. Al meditar en los mandamientos de Dios, se dio cuenta de su ira. Siempre que estudiaba la persona y obra de Jesucristo sabía que El era el justo que llegaría a juzgarlo al final. 

Esa impresión persistente plagaba a Martín Lutero con un sentimiento opresivo de culpabilidad. Mientras sus contemporáneos pasaban minutos confesando sus pecados, él pasaba horas. Algunos creían que era mentalmente inestable. 

El teólogo Anthony Hoekema describe la angustia mental que llevó a Lutero a hacer el gran descubrimiento teológico: 

{{LeftInsert|“La justificación es verdaderamente la respuesta de Dios a la pregunta humana más importante: ¿Cómo puede un hombre o una mujer estar bien ante Dios? No estamos bien ante Dios por nosotros mismos. Estamos bajo la ira de Dios. La justificación es vital, porque debemos estar bien ante Dios o perecer eternamente. . . La dificultad es que la mayoría de la gente hoy, en realidad no siente la necesidad de esto. Martín Lutero sí la sintió; es la que lo perseguía. El sabía que no estaba bien ante Dios, y anticipaba una confrontación con un Dios enfurecido en el juicio final. Dios le mostró que podía experimentar una relación correcta con El por medio de la obra de Jesucristo. Pero hoy en día, ¿quién siente la angustia tan intensa que sentía Lutero?” <ref name="One">James Montgomery Boice, ''Romans, Vol. I'' (Grand Rapids, MI: Baker Book House, 1991), p. 380, 447.</ref> – James Montgomery Boice}}Martín Lutero lo había probado todo: Dormir en suelos duros, dejar de comer, hasta subir de rodillas una escalera en Roma – pero todo fue en vano. Sus maestros en el monasterio le dijeron que hacía lo suficiente para tener paz en el alma. Pero él no tenía paz. Su consciencia del pecado era demasiado profunda. 

El había estado estudiando los Salmos. Con frecuencia mencionaban “la justicia de Dios”. Pero esta palabra lo molestaba. El pensaba que quería decir la justicia disciplinaria de Dios, con la que El castiga a los pecadores. Y Lutero sabía que él era un pecador. Así que cuando vio la palabra ''justicia'' en la Biblia, se enojó. 

Un día abrió la Biblia al libro de Romanos. Ahí leyó sobre el evangelio de Cristo que es poder de Dios para la salvación (1:16). ¡Estas eran buenas nuevas! Pero elsiguiente versículo decía: “De hecho, en el evangelio se revela la justicia que proviene de Dios” -ahí estaba otra vez esa palabra mala: ''¡justicia!'' Y volvió la depresión de Lutero. Se hizo peor cuando pasó a leer sobre la ira de Dios revelada desde el cielo contra toda injusticia de los seres humanos (v. 18). 

{{RightInsert|'''Medita en Romanos 1:17.''' ¿Qué frase clave en este versículo revolucionó la comprensión que tenía Martín Lutero de la salvación? ¿Cómo te afecta a ti?}}Así que Lutero volvió al versículo 17. ¿Cómo pudo Pablo haber escrito palabras tan terribles?. . . De repente lo inundó la luz. La “justicia de Dios” que Pablo tenía en mente aquí no era la justicia disciplinaria que lo hace castigar a los pecadores, sino más bien una justicia que Dios ''da'' al pecador necesitado, y que ese pecador acepta por ''fe''. Esta era una justicia sin mancha y perfecta, ganada por Cristo, que Dios da a todo aquél que cree. Lutero ya no necesitaba buscar la base para la paz del alma en sí mismo, en sus propias buenas obras. Ahora podía ver fuera de sí mismo a Cristo, y vivir por fe en vez de arrastrarse en el temor. En ese momento nació la Reforma Protestante.<ref name="Two">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans Co., 1989), p. 152.</ref> 

Lutero procedería a decir que la doctrina de la justificación es el artículo por el cual la Iglesia permanece o perece. “Solo este artículo es la cabeza y piedra angular de la Iglesia el cual engendra, alimenta, edifica, y protege a la Iglesia. Sin él la iglesia de Dios no podría subsistir ni por una hora.”<ref name="Three">Sinclair Ferguson, ''The Christian Life: A Doctrinal Introduction'' (Carlisle, PA: The Banner of Truth Trust, 1989), p. 80.</ref> En otro punto añadió: “Si el artículo de la justificación se llega a perder, entonces se pierde toda la verdadera doctrina cristiana.”<ref name="Four">John R.W.Stott, ''Only One Way: The Message of Galatians'' (Downers Grove, IL: InterVarsity Press, 1968), p. 60.</ref> 

Como hemos aprendido en el capítulo anterior, el temor a la ira de Dios que tenía Lutero era justificado. Todos los cristianos necesitan recordar quiénes y qué eran antes: Perversos en su comportamiento, enemigos de Dios, completamente alejados de El, y objetos de su ira. Pero identificarse con el pasado tiene valor sólo hasta el punto en que nos hace más conscientes y nos maravillamos más de nuestro lugar actual en Cristo. Debemos reconocer quiénes ''somos ahora'' por el regalo misericordioso de la justificación. 

Los que han recibido la obra justificadora de Cristo han experimentado un cambio dramático, extraordinario. Hemos sido justificados por fe a través de la asombrosa gracia del Dios Todopoderoso. Sin un conocimiento correcto y experimental de la justifiación, la Iglesia “no podría subsistir ni por una hora”. . . al menos con ningún grado de autenticidad. Tampoco podríamos nosotros.

=== ¿Posición o Proceso? ===

{{RightInsert|'''Para más estudio:''' En el momento en que Jesús murió en la Cruz, la cortina del templo que separaba el Lugar Santo del Lugar Santísimo fue rasgada en dos de forma sobrenatural. Para entender el asombroso significado de ese hecho, lee Hebreos 9:1-14.}}La palabra justificación es un término legal que significa “pronunciar o declarar justo”. Hoekema define la justificación como “un cambio permanente en nuestra relación judicial con Dios en la que estamos absueltos de la acusación de culpa, y por la cual Dios perdona todos nuestros pecados en base a la obra consumada de Jesucristo.”<ref name="Five">Anthony Hoekema, ''Saved by Grace,'' p. 178.</ref> Aunque somos culpables ante el santo Juez de todo, habiendo violado su ley y merecer su ira, El nos ha declarado justos. ¿Cómo? En base a lo que Jesucristo logró en la Cruz. Sólo la Cruz puede hacernos aceptables ante Dios. 

La justificación es un regalo que recibimos de Dios, no es algo que logramos o que alcanzamos. No somos responsables ni capaces de contribuir a nuestra justificación ante Dios. Este estado de ser justos no se puede ganar ni merecer, sólo se puede aceptar y apreciar. Recibimos lo que Cristo y sólo Cristo ha logrado por nosotros. 

Para poder entender plenamente esta impresionante verdad, es esencial que diferenciemos entre la justificación y la santificación. Aunque estas dos doctrinas son inseparables, debemos distinguir entre sus respectivos papeles en la vida de fe. 

{{LeftInsert|“Nadie ha comprendido el cristianismo si no comprende esta palabra. Esta es la palabra ‘justificado’.”<ref name="Six">John R.W. Stott, ''Only One Way'', p. 59.</ref> – John Stott}}Justificación quiere decir que somos ''declarados'' justos. Santificación quiere decir que estamos siendo ''hechos'' justos. (¡Sólo comprende esa diferencia y tu vida jamás será igual!) La justificación es el ''regalo'' de la justicia; santificación es la ''práctica'' de la justicia. Quizás lo más crítico es que la justificación es una ''posición'' – establecida inmediata y completamente en el momento de la conversión – mientras que la santificación es un ''proceso'' de cambio interno y de desarrollo de carácter que comienza en la regeneración y continúa mientras vivimos. “En las Escrituras”, escribe Sinclair Ferguson, “justificar no quiere decir hacer justo en el sentido de cambiar el carácter de la persona. Quiere decir constituir como justo y hacerlo por declaración.”<ref name="Seven">Sinclair Ferguson, ''The Christian Life'', p. 72.</ref> 

{{LeftInsert|“La justificación es un HECHO. No es una obra, ni una serie de hechos. No es progresiva. El creyente más débil y el santo más fuerte son igualmente justificados. La justificación no admite grados. Un hombre está totalmente justificado o totalmente condenado ante Dios.”<ref name="Eight">William S. Plumer, ''The Grace of Christ'' (Philadelphia, PA: Presbyterian Board of Publication, 1853), p. 195.</ref> – William S. Plumer}}La justificación no es un proceso. Es una declaración, un decreto divino que no puede ser desafiado, alterado, ni apelado. Pablo declara enfáticamente: “En consecuencia, ya que ''hemos sido'' justificados mediante la fe, tenemos paz con Dios por medio de nuestro Señor Jesucristo” (Ro. 5:1, énfasis nuestro). Esta gloriosa transformación no es gradual, ni fluctuante. No eres más justificado durante ciertos tiempos que durante otros. Jamás serás más justificado de lo que eres en este momento. Eso vale la pena repetirlo: ''Jamás serás más justificado de lo que eres en este momento.'' Además, nadie en la historia ha sido más justificado de lo que tú eres en este momento. Ni Martín Lutero, ni Pablo – nadie. 

{{RightInsert|¿Alguna vez has sido robado de los beneficios de tu gran salvación? Toma esta prueba de Verdadero/Falso para estar seguro de que comprendes totalmente la diferencia entre la justificación y la santificación.

(Las respuestas están impresas al revés al final de la página)

• La justificación es el resultado de la santificación
V_______________F

• La santificación es un proceso de toda la vida
V_______________F

• El amor de Dios hacia nosotros crece en proporción a nuestra madurez
V_______________F

• La justificación se refiere a nuestro lugar en Cristo; la santificación se refiere a un proceso
V_______________F

• El vencer hábitos pecaminosos nos hace más justos
V_______________F

• El crecimiento espiritual es buena evidencia de que hemos sido justificados.
V_______________F}}Muchos cristianos confunden la doctrina de la justificación con la de la santificación y por lo tanto son robados de los beneficios completos que ofrece esta gran salvación. Es imperativo que entendamos la diferencia entre nuestra posición (justificación) y nuestra práctica (santificación). Aunque la santificación es la ''evidencia'' y el ''objetivo'' de nuestra justificación, jamás debe verse como la ''base'' de nuestra justificación ante Dios, no importa cuánta madurez logremos alcanzar. Somos incapaces de añadir a lo que Cristo ha logrado. Como declara Alister McGrath: “Lo único que en realidad podríamos decir que estamos contribuyendo a nuestra justificación es el pecado que con tanta gracia Dios perdona.”<ref name="Nine">Alister McGrath, ''Justification by Faith'' (Grand Rapids, MI: Zondervan Publishing House, 1988), p. 132.</ref> Somos justificados solamente por gracia. 

=== Frustrante y Vano ===

La doctrina de la justificación debe ser constantemente reforzada y repasada, como Martín Lutero muy bien sabía. Su consejo típicamente brusco, “Metérselo continuamente a la cabeza a golpes.”<ref name="Ten">John R.W. Stott, ''Only One Way'', p. 59.</ref> Además de una repetición tan persistente de parte de nuestros líderes, es necesario que apliquemos y apreciemos a diario la verdad de la justificación en nuestra vida. Si no lo hacemos, nos encontraremos susceptibles a uno de los enemigos más sutiles y serios de la Iglesia: El legalismo. 

{{LeftInsert|“La gloria del evangelio es que Dios ha declarado que los cristianos están justamente relacionados a El a pesar de su pecado. Pero nuestra mayor tentación y error es tratar de meter de contrabando nuestro carácter en su obra de gracia. Cuán fácil caemos en la trampa de asumir que sólo permanecemos justificados mientras haya razón en nuestro carácter para esa justificación. Pero la enseñanza de Pablo es que nada de lo que hagamos jamás, contribuirá a nuestra justificación.”<ref name="Eleven">Sinclair Ferguson, ''The Christian Life,'' p. 82–83.</ref> – Sinclair Ferguson}}El legalismo tiene que ver con tratar de ganarse la aceptación de Dios por medio de nuestra propia obediencia. Sólo tenemos dos opciones: O recibir la justicia como un regalo de Dios o tratar de generar la nuestra. El legalismo es tratar de ser justificados por medio de otra fuente que no sea Jesucristo y su obra consumada. 

Adherirse al legalismo es creer que la Cruz no fue necesaria o no fue suficiente (Gá. 2:21, 5:2). Esa es la interpretación exacta de tu motivo y tus hechos, aún todavía cuando te atribuyes mentalmente a la necesidad del sacrificio de Cristo. En nuestra búsqueda legítima de obediencia y madurez, el legalismo lenta y sutilmente nos vence, y comenzamos a sustituir nuestras obras por su obra consumada. El resultado es arrogancia o condenación. En vez de crecer en la gracia, abandonamos la gracia. Esa fue la evaluación que hizo Pablo de las iglesias de Galacia cuando escribió: “Aquellos de entre ustedes que tratan de ser justificados por la ley, han roto con Cristo; han caído de la gracia” (5:4). 

{{LeftInsert|'''Para más estudio:''' Para apreciar la gravedad de la preocupación de Pablo por el legalismo, lee Gálatas 1:6-9, 2:21, 3:1-4, 3:10, 4:8-11, 4:19-20, 5:2-4, y 5:7-12.}}Si alguna vez has tratado de vivir de esta manera, quizás ya aprendiste que el legalismo es tan frustrante como vano. Todo intento legalista ser justo termina inevitablemente en fracaso. A través de los años he aprendido a reconocer ciertas señales inconfundibles de la presencia del legalismo. Aquí están algunas de ellas:

• Te das más cuenta de tu pecado pasado que de la persona y obra consumada de Cristo.

• Vives pensando, creyendo, y sintiendo que Dios está desilusionado contigo en vez de deleitarse en ti. Asumes que la aceptación de Dios depende de tu obediencia.

• Te falta gozo. Frecuentemente esta es la primera indicación de la presencia del legalismo. La condenación es el resultado de meditar sobre nuestra deficiencia; el gozo es el resultado de considerar la suficiencia de Dios.

¿Has sido atrapado por la presencia sutil del legalismo? Si así es, ten cuidado. Esta tiende a esparcirse en vez de permanecer limitada (Gá. 5:9). El legalismo debe ser arrancado.

{{LeftInsert|“El asunto en las iglesias de Galacia no era la obediencia a la ley moral de Dios; más bien, era la ''confianza'' en la ley moral. . . para salvación.”<ref name="Twelve">Jerry Bridges, ''Transforming Grace'' (Colorado Springs, CO: NavPress, 1991), p. 98.</ref> – Jerry Bridges}}La única forma eficaz de arrancar el legalismo es con la doctrina de la justificación. Si has descuidado o ignorado esta doctrina, entonces toma cualquier medio dramático que sea necesario para cambiar. Reserva tiempo todos los días para repasar y regocijarte en esta verdad tan grande, objetiva, y posicional. Enfoca tu dieta espiritual al estudio de la justificación hasta que estés seguro de la aceptación de Dios, seguro en su amor, y libre de legalismo y condenación.

La crucifixión de Jesucristo fue el evento más decisivo de la historia. Muy correctamente Sinclair Ferguson ha declarado lo siguiente:

{{RightInsert|'''Medita en Romanos 7:14-25.''' Cuando nos damos cuenta del problema de nuestra propia maldad, será más difícil que seamos tentados por el legalismo.}}Cuando pensamos en Cristo muriendo en la Cruz se nos muestra hasta dónde llega el amor de Dios para volver a ganarnos para sí. . . El nos está diciendo: Eso es lo mucho que te amo. . . La Cruz es el corazón del evangelio. Hace del evangelio buenas nuevas: Cristo murió por nosotros. El ha tomado nuestro lugar ante el trono de juicio de Dios. El ha cargado nuestros pecados. Dios ha hecho algo en la Cruz que nosotros jamás podíamos haber hecho. . . La razón por la que nos falta confianza en su gracia es porque no logramos concentrarnos en ese punto donde El la ha revelado.<ref name="Thirteen">Sinclair Ferguson, Grow in Grace (Carlisle, PA: The Banner of Truth Trust, 1989), p. 56, 58–59.</ref> 

¿Dónde concentrarás tu atención? ¿Será en el pecado pasado, en tu presente estado emocional, o en las áreas de carácter en las que todavía es necesario que crezcas? ¿O se concentrará en la obra consumada de Cristo? El legalismo no tiene que ser lo que te motiva. La condenación no tiene que atormentarte. Dios te ha justificado. 

=== No Discutas con el Juez ===

{{RightInsert|'''Para más estudio:''' ¿Qué dos categorías de personas describe Santiago 1:22-25? ¿A cuál grupo promete Dios bendecir?}}Comprender intelectualmente la doctrina de la justificación no es en sí suficiente. Dios quiere que seamos transformados – total, genuina y permanentemente transformados por su doctrina central. J.I. Packer ha declarado con mucho discernimiento: “El asunto no es si alguien puede declarar la doctrina con total precisión bíblica (eso, como hemos visto, es una tarea que requiere atención), sino más bien si conoce su realidad por experiencia.”<ref name="Fourteen">J.I. Packer, ''God’s Words: Studies of Key Bible Themes'' (Downers Grove, IL: InterVarsity Press, 1981), p. 147.</ref> 

{{LeftInsert|Colosenses 2:13-15 revela la enorme deuda que tenemos con Dios. ¿Qué le hizo Jesús a la “factura” de la ley?

 

 

 

}}Nuestro propósito al escribir este libro no es principalmente que aprendas cómo articular esta gran doctrina, sino que seas ''cambiado'' por ella, que comprendas los efectos que tienen el legalismo y la condenación en la libertad personal y que desarrolles una siempre creciente pasión y amor hacia Jesucristo. Es posible estar al tanto de la justificación por gracia sin ser personalmente afectado. Es necesario que apreciemos y apliquemos esta magnífica verdad cada uno de nuestros días.

{{LeftInsert|“Nunca es suficiente simplemente saber que Cristo murió, ni aun por qué murió. Ese conocimiento es el resultado de una “fe meramente histórica” que no puede salvar. . . Sólo cuando nos damos cuenta de que Cristo fue dado pro me, pro nobis (“por mí”, “por nosotros”) es que hemos discernido la importancia de lo que Cristo logró.”<ref name="Fifteen">Timothy George, Theology of the Reformers (Nashville, TN: Broadman Press, 1988), p. 59.</ref> – Timothy George}}El relato que estoy a punto de describir ha sido una gran lección para mí mientras trataba de apropiarme de la doctrina de la justificación. Durante los días antes de mi conversión como estudiante universitario de primer año fui arrestado por posesión de marihuana. Los detalles del juicio todavía los tengo vívidamente grabados en mi mente. Mientras me encontraba sentado en el banquillo de los acusados frente al juez, traté lo mejor que pude de parecer sincero y arrepentido, pero lo único que sentía era miedo. Yo sabía que había una excelente posibilidad de ser condenado y hasta de ser acusado con más violaciones. 

Resultó que mi caso nunca progresó más allá del primer testigo. Mi abogado argumentó que debido a que los oficiales habían inspeccionado mi dormitorio sin los necesarios documentos legales, la corte tendría que retirar los cargos. 

El juez escuchó estoicamente mientras los acusadores objetaban y reiteraban la evidencia en contra mía. Finalmente, me miró. El hombre estaba obviamente frustrado. Sin el poder para darme nada más que una reprimenda, me dio un discurso con las palabras más fuertes posibles. 

Yo traté de parecer contrito. Afirmaba con la cabeza a cada declaración suya. Pero no recuerdo nada de lo que me dijo – estaba muy emocionado por el hecho de que me iba a poner en libertad.

{{RightInsert|'''Medita en Deuteronomio 31:8.''' En vez de romper esta promesa maravillosa a nosotros (aunque jamás nos merecíamos dicha garantía), Dios abandonó a su propio Hijo.}}Cuando me presenté al juicio yo sabía que era culpable. Creo que todos lo sabían. Pero cuando el juez me soltó no discutí con él. No apelé ni rogué al juez que continuara con el caso. No pedí que pasara por alto el detalle legal y que permitiera que los acusadores prosigan con el caso. Por primera vez, con gusto deferí a alguien con mayor autoridad. Si el juez quería descartar la violación, yo alegremente aceptaba su decisión. 

{{LeftInsert|“La vida cristiana tiene que ver no sólo con creer algo sobre Cristo sino también creer algo sobre nosotros mismos. . . Nuestra fe en Cristo debe incluir creer que somos exactamente lo que la Biblia dice que somos.” – Anthony Hoekema}}Todos nosotros somos culpables ante el Juez de todo. Pero nuestro crimen contra El está en un área totalmente diferente a la de mi infracción. Aunque yo escapé por un detalle, nosotros hemos sido declarados justos a base del sacrificio premeditado y sustitucional de Cristo. Jesucristo dio su vida a propósito y voluntariamente para que Dios pudiera permanecer justo al justificar al culpable – a ti y a mí. Dios nos ha declarado justos. La decisión se nos presenta a diario, con frecuencia muchas veces en un mismo día: ¿Recibiremos la justificación por fe debido a la declaración de Dios, o permitiremos que la condenación y el legalismo nos controlen al depender de nuestras emociones y nuestra obediencia? 

Determina que tus inestables e impredecibles emociones no dictarán ni te engañarán. No les permitas ser la autoridad final en tu vida. Cree lo que Dios dice de ti. Si eres sabio seguirás mi ejemplo: No discutas con el Juez. 

=== Abandonado por Nuestro Perdón ===

El Dios que te creó te acepta. Su Hijo voluntariamente se enfrentó con el horror supremo de la Cruz, desamparado por Dios el Padre y por los hombres, para poder justificarte a ti. El fue desamparado para que nosotros pudiéramos ser perdonados. El experimentó la separación para que nosotros estuviéramos para siempre seguros en el amor de Dios. El soportó la ira de Dios para que nosotros jamás tuviéramos que soportarla. “Él fue entregado a la muerte por nuestros pecados, y resucitó para nuestra justificación” (Ro. 4:25). ¡Has sido justificado! 

{{RightInsert|Respuestas: F, V, F, V, F, V}}¿Es de admirarse que la Reforma cambió la historia de la Iglesia? No hay forma de contener esta doctrina. Una vez que se la suelte cambiará la vida de todo el que la toca – incluso la tuya.

 

== Discusión en Grupo ==

1. En la página 52 el autor escribe: “Jamás serás más justificado de lo que eres en este momento.” ¿Qué efecto tiene esto en tus esfuerzos de vivir una vida que agrade a Dios?

2. Medita en silencio sobre la Cruz por un minuto o dos. ¿Cómo crees que se sintió Jesús cuando se dio cuenta de que Dios lo había desamparado?

3. ¿Es posible enfocarse demasiado en amoldarse a la imagen de Cristo?

4. ¿Qué hace al legalismo una herejía tan sutil?

5. ¿Cómo podemos balancear las doctrinas de la justificación y la santificación sin inclinarnos hacia el legalismo o el libertinaje?

6. ¿Qué es una cosa que podemos contribuir a nuestra justificación?(Sugerencia: ¡No es algo de lo que nos podemos jactar!)

== Lectura Recomendada ==

''The Cross of Christ'' por John R.W. Stott (Downers Grove, IL: InterVarsity Press, 1986)

''The Discipline of Grace'' por Jerry Bridges (Colorado Springs, CO: NavPress, 1994)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

== Referencias ==

<references />

This Great Salvation/The Wrath of God/es

2008-06-20T01:50:57Z

Mrs royce:

{{MasterHeader
|author= C.J. Mahaney
|secondauthor= None
|partnerurl= http://www.sovereigngraceministries.org
|partner= Sovereign Grace Ministries
|topic= God
|subtopic= Jesus Christ
|mediatype= Chapter
|lang= Spanish
|editor= n/a
|translator= n/a
|levels= 2
|reviewed= Not Reviewed
|newtitle= LA IRA DE DIOS
|series = This Great Salvation
|year= 1992
|month=
|day=
}}Un tema muy popular en la literatura cristiana de hoy es la “auto-estima”. En contraste, el tema del pecado frecuentemente se pasa por alto, o hasta es desafiado directamente. Llamar al pecado rebelión contra Dios es algo “superficial y un insulto al ser humano”, escribe un autor cristiano. A pesar de que aprecio la sinceridad de este individuo, me preocupa profundamente la perspectiva que él y muchos otros defienden. No es bíblica. Obstruye nuestro entendimiento de la seriedad del pecado, la realidad de la ira y la necesidad de la Cruz.

{{LeftInsert|'''Para más estudio:''' Adopta una ''correcta'' consideración de tu propia imagen (y rompe tu auto-estima) al repasar 1 Reyes 8:46, Jeremías 17:9, Romanos 3:10-18, 23, y 1 Juan 1:8.}}Jesús no fue a la Cruz para librarnos de la baja auto-estima, sino de algo mucho más serio: De la ira de Dios y de la presencia, el poder, y la paga del pecado (en donde el orgullo o demasiada auto-estima, tiene un lugar inmenso en nuestra vida).

Para entender cuán asombrosa es la gracia debemos entender la seriedad del pecado. Para apreciar el amor de Dios es necesario que entendamos su ira. Aunque no es nada bonito, una evaluación realista de nuestra propia pecaminosidad, y de sus horribles consecuencias, es un paso esencial en nuestra exploración de la doctrina de la justificación.

{{RightInsert|Si te hubieras nombrado a ti mismo como el director de la campaña política de Jesús para “Mesías ‘32 A.C.”, ¿Cuál de los siguientes discursos editarías?

❏ “Si alguno viene a mí y no sacrifica el amor a su padre y a su madre, a su esposa y a sus hijos, a sus hermanos y a sus hermanas, y aún a su propia vida, no puede ser mi discípulo” (Lc. 14:26)

❏ “Nadie que mire atrás después de poner la mano en arado es apto para el reino de Dios” (Lc. 9:62)

❏ “Dichosos serán ustedes cuando por mi causa la gente los insulte, los persiga y levante contra ustedes toda clase de calumnias” (Mt. 5:11)

❏ “Deja que los muertos entierren a sus propios muertos, pero tú ve y proclama el reino de Dios” (Lc. 9:60)

❏ De hecho, le resulta más fácil a un camello pasar por el ojo de una aguja, que a un rico entrar en el reino de Dios” (Mt. 19:24)

❏ “No crean que he venido a traer paz a la tierra. No vine a traer paz sino espada” (Mt. 10:34)

❏ “Si alguien te da una bofetada en la mejilla derecha, vuélvele también la otra. Si alguien te obliga a llevarle la carga un kilómetro, llévasela dos” (Mt. 5:39,41)

(¿Te alegra saber que Jesús no era un político?)}} 

=== Un Vistazo en el Espejo Retrovisor ===

“Por lo tanto, si alguno está en Cristo, es una nueva creación. ¡Lo viejo ha pasado, ha llegado ya lo nuevo!” (2 Co. 5:17). Meditar en el milagro de nuestra regeneración nos da verdadera causa para regocijarnos. Pero a menos que de vez en cuando veamos por el espejo retrovisor y nos recordemos de lo que éramos antes de que Dios en su misericordia nos regenerara, nuestra celebración será superficial. Como dijo una vez Martín Lutero: “La persona debe confrontar a su propia pecaminosidad en todas sus profundidades devastadoras antes de poder disfrutar del gozo de la salvación.”

En un versículo corto Pablo resume la enemistad que existía entre nosotros y Dios antes de la conversión: “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios y eran sus enemigos” (Col. 1:21) La absoluta necesidad y los extraordinarios beneficios de la justificación deben poder verse claramente a medida que examinamos este versículo.

'''Alejados de Dios.''' Pablo expande esta descripción en su carta a la iglesia de los efesios: “Recuerden que en ese entonces ustedes estaban separados de Cristo…ajenos a los pactos de la promesa, sin esperanza y sin Dios en el mundo” (Ef. 2:12). Estábamos alejados de Dios sin ninguna sensibilidad acerca de la realidad del pecado. Como ha declarado Peter T. O’Brien, estábamos “constante y persistentemente fuera de armonía con Dios.”<ref name="One">Peter T. O’Brien, ''Word Biblical Commentary—Colossians, Philemon'' (Waco, TX: Word Publishing Co., 1982), p. 66.</ref>

{{LeftInsert|'''Medita en Romanos 1:28-32.''' Este pasaje no se refiere a un grupo selecto de los peores pecadores del mundo, sino que describe el estado natural de toda persona que no ha sido regenerada. Ve también Efesios 2:1-3.}}Claro que dudo que estuvieras “constante y persistentemente” ''consciente'' de tu separación en ese entonces. Antes de convertirme, yo no me daba cuenta alguna de mi separación de Dios. Estaba dedicado ávidamente a la vida fiestera, gozaba de los placeres pasajeros del pecado. Tenía muy poco conocimiento de Dios, y no tenía ningún interés en El.

Ya sea que estemos conscientes o no de la separación en ese momento, las Escrituras declaran que todo individuo tiene una desesperante necesidad de ser reconciliado con Dios. Nuestra separación era absoluta. Si no hubiera sido por la misericordiosa intervención de Dios, hubiéramos sido separados de El por toda la eternidad. No había nada que pudiéramos hacer para alterar ese estado de alejamiento.

{{LeftInsert|“Tenemos una extraña ilusión de que con el tiempo se cancela el pecado. He oído a otros y me he oído a mí mismo volver a contar las crueldades y falsedades cometidas en mi niñez como si no importaran ahora, y hasta lo hacemos riendo, pero el pasar del tiempo no afecta en nada a la realidad ni a la culpabilidad del pecado.”<ref name="Two">Bruce Milne, ''Know the Truth'' (Leicester, England: InterVarsity Press, 1982), p. 154.</ref> – C.S. Lewis}}'''Enemigos en nuestra mente.''' Un rumor constante y popular ha estado circulando por varios miles de años que dice que el hombre es esencialmente bueno. Claro que cometemos errores, pero por lo general somos personas bastante decentes. Cualquiera que cree en ese mito no está poniendo atención. Como lo expresa Pablo tan claramente a los colosenses, no éramos aliados de Dios, ni siquiera observadores neutrales. R.C. Lucas dice que éramos “antagonistas, no simplemente apáticos”.<ref name="Three">R.C. Lucas, ''The Message of Colossians and Philemon'' (Downers Grove, IL: InterVarsity Press, 1980), p. 61.</ref> El teólogo Anthony Hoekema establece muy bien el punto en esta declaración: “Por lo tanto el pecado es fundamentalmente oposición a Dios, rebelión contra Dios, que se enraíza en el odio hacia Dios.”<ref name="Four">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans Co., 1989), p.47</ref>

Antes de tu conversión odiabas a Dios. Yo también. No te halagues ni te engañes a ti mismo al alentar cualquier pensamiento contrario. No apreciarás el hecho de que ahora lo amas si no te das cuenta de que antes lo odiabas.

{{LeftInsert|'''Para más estudio:''' Lee Romanos 1:18-21. ¿Pueden ser acusados de ser enemigos de Dios, los que nunca han escuchado el evangelio ni han leído la Biblia?}}'''La maldad en nuestro comportamiento.''' Asociamos la palabra “perversidad” con la clase de atrocidades que podrían cometer Saddam Hussein o Adolfo Hitler. Pero cualquier cosa que desafía o rechaza la autoridad de Dios es perversidad. Pecar quiere decir desafiar o desobedecer la ley moral de Dios. Puede incluir los motivos, las actitudes o el comportamiento. Desde la perspectiva de Dios, aún nuestro “mejor” comportamiento es hasta cierto grado perverso.

El momento en que cometemos un pecado, éste pasa al pasado inalterable. Nuestro registro esta manchado permanentemente. Y éste registro será revisado por Dios Todopoderoso.

{{RightInsert|Enumera una o dos cosas que hiciste antes de ser cristiano que consideres como algo bueno. Después lee Salmos 14:2,3 e Isaías 64:6, y resume brevemente la perspectiva que Dios tiene de tus hechos buenos.

}}“En un momento u otro”, dice R.C. Sproul, “todos hemos sido acosados por el sobrio pensamiento de que un día cada uno de nosotros estará ante la presencia de Dios para ser juzgado. El temor que surge de dicha posibilidad emana de nuestra consciencia de que, basados en nuestro propio mérito, jamás oiremos el veredicto de ‘no es culpable’”.<ref name="Five">From a tape by R.C. Sproul titled “Saved from the Wrath to Come” (Lake Mary, FL: Ligonier Ministries, 1991).</ref> Nuestro pasado nos acusará por haber asaltado directamente, una y otra vez, la autoridad de Dios. No tendremos excusa. Y aunque es misericordioso, Dios en su justicia no pasará por alto ni ignorará nuestra rebelión. El nos hará responsables.

¿Estas tan familiarizado con tu estado de nueva creación que te has olvidado de que estabas apartado de Cristo? Meditar en nuestro pecado y en la ira de Dios no nos llevará a la condenación; más bien, nos llevará a una apreciación intensa de lo que Jesús logró en la Cruz. Si nunca te has sentido impresionado por tu propia indignidad, dudo que comprendas o aprecies lo suficiente la gracia de Dios. Respetuosamente dudaría de que siquiera lo conozcas a El un poco.

=== Atascado en la Era de Piedra ===

{{RightInsert|“Cualquier infracción de la ley moral equivale a un asalto directo a Dios. El momento en que la cometemos, se convierte en parte integral de todo el movimiento de resistencia que, al afirmar su deidad, está obligado a reconocer y oponer.”<ref name="Six">Bruce Milne, ''Know the Truth'', p. 154.</ref> – Bruce Milne}}La ira de Dios no es un tema de conversación de moda entre esta generación de optimistas “baby boomers” (los que nacieron durante los veinte años después de la segunda guerra mundial), quienes están obsesionados con mejorarse a sí mismos. Todavía no he visto a Oprah Winfrey dedicar tiempo en su programa al tema de la ira de Dios. Nuestra cultura no la toma en serio. Se ve como una noción primitiva. Pero lo que aterra es el hecho de que la Iglesia, con tanta frecuencia, se relaciona al tema de forma parecida. En muchas iglesias nunca se menciona la ira de Dios. Muchos teólogos la descartan. Sintiéndonos avergonzados por conceptos tan anticuados como el del infierno y el tormento, les quitamos importancia y dudamos de su existencia. El resultado más común es un énfasis exagerado en el amor de Dios sin un énfasis correspondiente en su santidad y su ira.

{{LeftInsert|'''Medita en Romanos 11:22.''' ¿Puedes aceptar el hecho de que Dios tiene rasgos tan contrastantes? ¿Cómo demuestra El cada una de estas características?}}Al tratar toda medida para encubrir este rasgo “vergonzoso” del carácter de Dios, hemos comunicado este mensaje a nuestra cultura: Dios es infinitamente comprensivo, compasivo, paciente, y sentimental. ¡Dios es amable! Dios es como un Mr. Rogers cósmico, siempre listo para saludarnos con una sonrisa calurosa y una palabra agradable.

{{RightInsert|Cada una de las siguientes citas bíblicas describe un aspecto particular del tormento en el infierno. En el espacio al lado de cada versículo, escribe la condición que revela cada uno.
Ejemplo:

• Job 18:17-19 ''Totalmente despreciable''

• Judas 13 __________________________

• Apocalipsis 21:8 ____________________

• Lucas 16:24 _______________________

• Mateo 22:13 ________________________

• Apocalipsis 14:11 ____________________

• Daniel 12:2 _________________________

(Las respuestas se encuentran impresas al final de la página 43.)}}Debido a que se nos hace difícil reconciliar la ira con nuestra percepción de un Dios amoroso, la Iglesia y la presente cultura han buscado crear a un Dios a su propia imagen. Pero las Escrituras no piden disculpas con respecto a la ira de Dios. De hecho, A.W. Pink nota que hay más referencias a la ira de Dios en la Biblia que a su amor. Probablemente no tenemos muchos de estos pasajes subrayados, pero quizás deberíamos tenerlos. Es necesario que prestemos serio estudio a la ira de Dios.

{{LeftInsert|“El mito más destructivo de la religión americana del siglo veinte es. . . que no hay ira en Dios. Nada promueve más la impiedad que ese mito.”<ref name="Seven">From a tape by R.C. Sproul titled “The Innocent Native in Africa,” from the series ''Objections Answered'' (Lake Mary, FL: Ligonier Ministries).</ref> – R.C. Sproul}}Pablo y otros escritores bíblicos no tenían inhibición alguna al expresar la ira de Dios. ¿Por qué? Porque sabían que entender la solución de la justificación comienza con entender la realidad de la ira de Dios. A menos que te des cuenta de la certidumbre de la ira, no entenderás la necesidad de la justificación. Sin la ira, la misericordia no tiene ningún significado. Sin la ira, la gracia es innecesaria. Sin la ira, no se tiene ningún evangelio. Sin la ira, jamás sentirás la necesidad de ser justificado ante el Dios Todopoderoso.

{{LeftInsert|'''Para más estudio:''' Para ver lo que la Biblia dice sobre el infierno, ve Mateo 3:12, 5:22, y 26:41, Marcos 9:47-49, Lucas 3:17, y 2 Pedro 2:4.}}Es difícil comunicar efectivamente el tema de la ira de Dios. Algunas personas parecen disfrutar el describir los horrores que le esperan al pecador no arrepentido. Esa no es la actitud de Dios, y no debe ser la nuestra. Probablemente tu periódico local y las noticias por las cadenas de televisión no van a investigar el tema de la ira – por lo menos no de una manera bíblica – de modo que examinemos lo que las Escrituras tienen que decir acerca de este tema.

=== Cuando el Pecado y la Santidad Chocan ===

Los medios noticieros apodaron a Jack Kevorkian el “Doctor Muerte” por usar un aparato para ayudar a las personas a suicidarse. No puedo olvidar el momento que vi un corto de video que muestra a Kevorkian y a dos mujeres justo antes de que ellas se quitaran la vida. Estas señoras tenían una calma muy rara. Mientras hablaban de su deseo de acabar con su vida, yo sentí gran pena y un sentimiento de horror. No tenían idea de lo que les esperaba más allá de la muerte. No dispuestas a enfrentar la enfermedad que afligía sus cuerpos, sin darse cuenta sometían sus almas a la ira de Dios.

La ira de Dios es real. Es terrible. Cuando su santidad y nuestro pecado chocan, el resultado inevitable es la ira, que J.I. Packer describe como “la acción resuelta de Dios para castigar el pecado.”

Dios no es indulgente, ni tampoco simplemente se indigna por nuestro pecado. Su ira hace que las novelas de terror de Stephen King parezcan cuentos de cuna. Entre más lo llegas a conocer, más aumenta tu temor a El. Y eso es bueno. Si esta generación fuera a hacer un rápido estudio sobre el temor a Dios, nuestra superficial opinión del pecado se profundizaría inmediatamente.

{{RightInsert|“En parte, el hecho de que no creemos que el pecado provoca la ira de Dios se debe a que el pecado no provoca nuestra propia ira.”<ref name="Eight">John R.W. Stott, ''The Cross of Christ'' (Downers Grove, IL: InterVarsity Press, 1986), p. 109.</ref> – R.W. Dale}}El profeta Habacuc dice de Dios: “Son tan puros tus ojos que no puedes ver el mal; no te es posible contemplar el sufrimiento” (Hab. 1:13). Al expresar el juicio pendiente de Dios contra Nínive, Nahúm profetizó:

{{LeftInsert|'''Medita en Exodo 20:18-20.''' Moisés describe el temor a Dios como algo bueno, pero anima al pueblo a que no tengan miedo de Dios. ¿Puedes ver la diferencia?}}“El SEÑOR es un Dios celoso y vengador. ¡SEÑOR de la venganza, SEÑOR de la ira! El SEÑOR se venga de sus adversarios; es implacable con sus enemigos. El SEÑOR es lento para la ira, imponente en su fuerza. El SEÑOR no deja a nadie sin castigo. . .

¿Quién podrá enfrentarse a su indignación? ¿Quién resistirá el ardor de su ira? Su furor se derrama como fuego; ante él se resquebrajan las rocas. Bueno es el SEÑOR; es refugio en el día de la angustia, y protector de los que en él confían. Pero destruirá a Nínive con una inundación arrasadora; ¡aun en las tinieblas perseguirá a sus enemigos!” (Nah. 1:2-3,6-8)

La ira de Dios no estaba reservada solo para Nínive. Aunque El demuestra increíble paciencia y es “lento para la ira”, nuestros pecados igual provocan su ira. Si rechazamos la bondad de Dios que ha sido ofrecida a través de la persona y la obra consumada de Jesucristo, un día experimentaremos su severidad, y no tendremos a nadie más que culpar sino a nosotros mismos.

{{LeftInsert|'''Medita en Salmos 78:38,39.''' Lo que nos debe sorprender de Dios no es que El tenga ira, sino que con tanta frecuencia, El se refrena en descargar esa ira.}}Dios no comunica su ira sólo por medio de unos cuantos profetas menores en ciertas breves y oscuras secciones del Antiguo Testamento. Pablo escribe en el primer capítulo de Romanos: “Ciertamente, la ira de Dios viene revelándose desde el cielo contra toda impiedad e injusticia de los seres humanos, que con su maldad obstruyen la verdad” (v. 18). La ira de Dios era una presente realidad en los días de Pablo, y también lo es en los nuestros. No es necesario que te preguntes si un día América será juzgada. América ''ya está'' experimentando la ira de Dios. Cuando los individuos llaman al mal bien y al bien mal, cuando la vida inmoral e idólatra se convierte en la norma, ten por seguro que estas son manifestaciones de la ira. Una de las formas de juicio más eficaces y horribles ocurre cuando Dios deja de intervenir a nuestro favor. El simplemente se retira y dice en efecto: “Yo les dejaré a su propio cuidado y les permitiré experimentar las consecuencias de su rebelión.”

Dios no tiene que destruirnos directamente; lo único que tiene que hacer es quitar su mano y nosotros nos destruimos a nosotros mismos.

La ira de Dios no es como la ira del hombre. El no tiene un mal genio. Esto no se trata de un entrenador de baloncesto mal disciplinado que despliega una rabieta al lado de la cancha. La ira de Dios es justa. No es ni arbitraria ni impredecible. Más bien, es una premeditada y medida reacción a nuestra impiedad y a nuestra maldad. Esas cosas enojan a Dios. ¡Y El lo expresará! ¡Los que reciben la ira de Dios la merecen! No tienen a nadie más que culpar sino a sí mismos.

Quizás estés pensando: “Ese que estas describiendo no es mi Dios”, pero este es el Dios revelado en la Biblia. Aunque raramente se habla de ello entre los cristianos de hoy, la ira y la justicia son parte de su carácter. Su ira es totalmente apropiada, ya que si no se enojara por el pecado no podría ser moralmente perfecto. La ira de Dios es tan real como su amor, y ese hecho pone al que no es regenerado en un estado serio y desesperante.

Antes de concluir esta sección, permíteme introducir un punto final. ¿Cuál fue el propósito principal de la Cruz? Solo éste: Fue ahí que Jesús satisfizo la feroz y santa ira del Dios Todopoderoso que de otra manera nosotros hubiéramos experimentado. La acumulada y justificada ira de Dios cayó, con todo su poder y severidad, no sobre nosotros que la merecemos, sino sobre su Hijo. Jesús no solo nos salvó de nuestro pecado, El nos salvó de Dios mismo.

{{LeftInsert|“No sólo hay una oposición malvada del pecador hacia Dios, sino una santa oposición de Dios hacia el pecador.” – Charles Hodge}}“Eramos por naturaleza objeto de la ira de Dios”, escribió Pablo (Ef. 2:3). Dios pudo y debió habernos juzgado por nuestra rebelión contra su mando. En vez de eso, extendió su gracia. En la Cruz, El encontró una manera de reconciliar su perfecta justicia y su perfecta misericordia. El mismo que se oponía a nosotros cuando estábamos en nuestro pecado murió en nuestro lugar para que nosotros, sus enemigos, pudiéramos ser adoptados en su familia.

Jonathan Edwards fue una fuerza instrumental que impulsó el primer Gran Despertar de América a mediados del siglo dieciocho. Quizás se lo conoce mejor por un mensaje que predicó titulado “Pecadores en las manos de un Dios enfurecido”. Según testigos oculares, varios miembros de la congregación de Edwards fueron afectados tan dramáticamente por el mensaje que se agarraron de sus asientos, cayeron de rodillas, y clamaron en angustia ante la posibilidad de su propia condenación.

{{RightInsert|Respuestas: Jud. 13 (oscuridad absoluta), Ap. 21:8 (fuego y ardor), Lc. 16:24 (sed), Mt. 22:13 (llanto/crujir de dientes), Ap. 14:11 (falta de sueño), Dn. 12:2 (vergüenza y desprecio)}}Este no fue un discurso típico de “fuego y azufre”. Por lo que tengo entendido, los oyentes no fueron influenciados por un golpe con los puños en el púlpito ni por alaridos y ojos desorbitados, porque no hubo nada de eso, Edwards leyó el mensaje con una voz monótona. Y aunque sí pintó un vívido cuadro de la ira divina, dio énfasis principalmente a las manos de Dios llenas de gracia, pues como Edwards muy bien se daba cuenta, cuando nos encontramos con la realidad de la ira, recibimos un nuevo deseo y apreciación por la gracia.

La ira de Dios es real, aterrorizante, inevitable. Pero sus manos traspasadas por los clavos están abiertas y llenas de misericordia. Todos los que se humillan maravillados ante la Cruz serán exentos de la ira que vendrá.

=== Necesidades No Percibidas ===

Hace poco, una encuesta nacional de Gallup reveló que un mayor número de americanos se consideran haber sido “nacidos de nuevo”. Pero es un poco prematuro comenzar a celebrar, porque el impacto de la Iglesia en esta cultura no marcha con las estadísticas. Si el porcentaje de los americanos que se dicen ser cristianos fueran auténticos discípulos de Jesucristo, nuestra sociedad experimentaría una reforma radical.

{{LeftInsert|“Nuestro énfasis evangélico en la expiación es peligroso si llegamos a él demasiado rápido. Aprendemos a apreciar el acceso a Dios que Cristo ha logrado por nosotros sólo después de haber visto primero la inaccesibilidad de Dios para el pecador. Podemos clamar auténticamente ‘aleluya’ sólo después de haber clamado primero ‘ay de mí, que estoy perdido’.”<ref name="Nine">Ibid.</ref> – John Stott}}Este problema se aumenta cuando la gente que supuestamente se está convirtiendo no tiene ninguna consciencia del pecado. En vez de confrontar a individuos con la realidad de la ira de Dios, el evangelismo se ha degenerado a un trabajo de venta. En vez de clarificar el horror de la condición pecaminosa del hombre y su desesperante necesidad de Cristo, el evangelio ha sido reempacado como un vistoso conjunto de beneficios dirigido a ciertas “necesidades percibidas”.

Pero guiar a la gente a la conversión sin primero exponerla a la magnitud de su propio pecado y a la ira de Dios, es verdaderamente es una terrible perdida. Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema. No se dan cuenta de cómo han violado la perfecta ley de Dios y no sienten la justificada ira de Dios en sus vidas. Como resultado, debido a que no se han imaginado lo que es la asombrosa gracia del Dios Todopoderoso, terminan inseguros de su amor.

{{RightInsert|'''Para más estudio:''' Lee el texto del mensaje pentecostal de Pedro que resultó en 3.000 conversiones  (Hch. 2:14-41). Nota en particular los versículos 23, 36, y 40. ¿ Podría la vida de Pedro considerarse “sensible al buscador”?}}No gozarás en describir la ira de Dios a los demás, ni tampoco ellos gozarán. ¿A quién le gusta que se le diga que es un pecador que odia a Dios? Es mucho más fácil concentrarse exclusivamente en el amor de Dios. Sin embargo, el evangelio está incompleto sin un énfasis en la ira, pues esto es lo que pone el amor de Dios en perspectiva. Todos estábamos alejados de El, éramos enemigos en nuestra mente, caracterizados por el comportamiento pecaminoso, y éramos objetos de la ira. El tenía todo el derecho de fulminarnos sin dar ninguna explicación ni pedir disculpas. Pero al contrario, El entregó a su único Hijo amado para padecer el juicio en nuestro lugar. Jamás apreciaremos la necesidad absoluta de la justificación aparte de una revelación de la ira.

{{LeftInsert|“En el mundo de hoy hay poco énfasis en la doctrina bíblica del pecado. Pero una persona con un sentido superficial del pecado y de la ira de Dios contra el pecado no sentirá la necesidad ni comprenderá la doctrina bíblica de la justificación.”<ref name="Ten">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans, 1989), p. 153.</ref> – Anthony Hoekema}}Debemos volver a una presentación bíblica del evangelio, y a una respuesta bíblica a él. Debemos hacer que la gente se dé cuenta de su necesidad más seria y significante, una necesidad que ellos quizás ni sientan: Ser librados de la ira justificada de Dios. Debemos recordarles (y recordarnos a nosotros mismos) que aunque su ira tarda, es segura. Debemos explicar que, como la Biblia dice claramente, “¡Terrible cosa es caer en las manos del Dios vivo!” (He. 10:31).

{{RightInsert|'''Medita en 2 Tesalonicenses 1:5-9.''' ¿Qué es lo más sobresaliente para ti en esta vívida descripción del juicio?}}Al leer el mensaje de Jonathan Edwards me encontré pensando ¡Con razón hubo un avivamiento! Con razón el poder de Dios acompañó esta enseñanza. Con razón hubo convicción sin precedente durante esos tiempos. Sin disminuir la soberana presencia del Espíritu Santo que hizo tan fructífero al Gran Despertar, yo sometería que el contenido de la predica tuvo mucho que ver con ello también. Cuando la Iglesia vuelva a dar igual peso a la ira y a la misericordia en su proclamación del evangelio, entonces los individuos se convertirán con un profundo aprecio por la gracia. En vez de mezclarse con la cultura, se distinguirán como radicalmente diferentes. Podrán relacionarse a ella, pero ya no la reflejarán. Más bien, gracias a una conversión auténtica, reflejarán más y más el carácter de Dios.

=== Jamás Pierdas el Contacto ===

El teólogo R.C. Sproul describe un interesante encuentro que él tuvo con un creyente fanático pero que carecía de tacto. El hombre de repente le enfrentó un día mientras caminaba por un campo universitario.

-¿Eres salvo?- demandó el hombre sin ni siquiera presentarse. Sproul se sobresaltó y se sintió un poco ofendido por la forma en que el hombre se había dirigido a él.

-¿Salvo de qué?- le contestó.

Ahora era el supuesto evangelista el que se sobresaltó. Se sintió confundido y no pudo dar una respuesta específica. Probablemente se alejó sintiendo la necesidad de un mayor estudio bíblico. . . y una necesidad de elegir con más cuidado a sus blancos de evangelismo.

“Salvo” es una palabra muy conocida en nuestro vocabulario cristiano, pero la pregunta de Sproul merece una respuesta atenta: ¿De qué hemos sido salvos? A este punto del capítulo quizás ya hayas anticipado la respuesta. No hemos sido salvos de la baja auto-estima. Hemos sido salvos “del castigo venidero” (1 Ts. 1:10).

{{LeftInsert|“El amor divino triunfó sobre la ira divina por medio del sacrificio divino.”<ref name="Eleven">John R.W. Stott, ''The Cross of Christ'', p. 159.</ref> – John Stott}}Nuestra ignorancia de la ira no es pura coincidencia. Yo creo que evitamos el tema porque nos hace sentir temerosos y condenados. Hay verdad en eso, debemos sentirnos temerosos porque merecemos ser condenados. Pero un estudio de la ira nos lleva a un entendimiento de la gracia y a una libertad de la condenación. Tanto como merecíamos la condenación eterna, ¡Dios nos salvó de su ira y nos reconcilió consigo mismo! El repasar y revisar tu pasado no te arrastrará a un foso de desolada introspección. Al contrario, elevará a nuevas alturas tu entendimiento de Dios y su misericordia. Comprenderás la grandeza del amor de Dios en una dimensión que jamás has tenido antes.

{{RightInsert|'''Medita en Salmos 103:1-18.''' Nada provoca más la adoración que cuando nos damos cuenta de que Dios “no nos trata conforme a nuestros pecados ni nos paga según nuestras maldades”.}}En su comentario de nuestro pasaje bíblico en Colosenses, Peter O’Brien dice de la iglesia en Colosas: “La gravedad de su anterior condición sirve para magnificar la maravilla de la misericordia de Dios. El pasado no se recuerda porque el énfasis le cae a él, sino para llamar la atención hacia la acción poderosa de Dios. . . a favor del lector.”<ref name="Twelve">Peter T. O’Brien, ''Word Commentary—Colossians, Philemon,'' p. 66.</ref> No recordamos el pasado para poder permanecer en él, miramos atrás para que la acción poderosa de Dios a favor nuestro por medio de la obra justificadora de su Hijo pueda transformar nuestras vidas de una forma dramática que El determina. Ese fue el caso de Pablo. El nunca perdió el contacto con su pasado. Es más, mire el beneficio que obtuvo al hacer un poco de retrospección:

Cristo Jesús vino al mundo a salvar a los pecadores, de los cuales yo soy el primero. Pero precisamente por eso Dios fue misericordioso conmigo, a fin de que en mí, el peor de los pecadores, pudiera Cristo Jesús mostrar su infinita bondad. Así vengo a ser ejemplo para los que, creyendo en él, recibirán la vida eterna. Por tanto, al Rey eterno, inmortal, invisible, al único Dios, sea honor y gloria por los siglos de los siglos. Amén (1 Ti. 1:15-17).

{{LeftInsert|La gloria del evangelio es esto: Aquel del cual necesitamos ser salvados es el que nos salva. – R.C. Sproul}}¿Al mirar atrás, se puso Pablo en un estado de depresión? No, provocó un arranque espontáneo de adoración por la maravilla de la gracia de Dios. “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios”, escribió Pablo, “y eran sus enemigos.” Luego usa una de las palabras más pequeñas pero más bellas de la Biblia: “'''Pero''' ahora Dios, a fin de presentarlos santos, intachables e irreprochables delante de él, los ha reconciliado en el cuerpo mortal de Cristo mediante su muerte” (Col. 1:21,22).

En vez de dejarnos en nuestro estado sin esperanza, desamparos, desesperados, Dios nos reconcilió por medio de Jesús para que pudiéramos estar ante su presencia sin mancha y libres de acusación, en una sola palabra, justificados. Nos merecíamos el tormento eterno del infierno. Pero El nos dio la vida eterna por medio de su Hijo.

¿No son esas buenas noticias?

== Discusión en Grupo ==

1. ¿Afectó tu auto-estima este capítulo? ¿La imagen de ti mismo?

2. “Antes de tu conversión odiabas a Dios”, dice el autor (página 39). ¿Estás de acuerdo o no?

3. Un ateo del siglo diecinueve, el Coronel Robert Ingersoll dijo una vez: “La idea del infierno nació de la venganza y la brutalidad por un lado, y de la cobardía por otro. . . yo no tengo ningún respeto por ningún ser humano que crea en él. . . no me gusta esta doctrina, la odio, la aborrezco, desafío esta doctrina.” Si tuviera la oportunidad, ¿Cómo contestarías al Coronel Ingersoll?

4. Según el autor, ¿cuál es el ingrediente que falta en el evangelismo contemporáneo? (Página 44)

5. ¿Es posible temer a Dios sin tenerle miedo? Explica tu respuesta

6. ¿Cómo se distingue la ira de Dios de la nuestra?

7. En la página 44 el autor escribe: “Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema”. ¿Qué es lo que él quiere decir?

8. ¿Por qué Dios manda al infierno a los pecadores cuando podría demostrar misericordia al perdonarlos?

9. ¿Cómo puede un conocimiento de la ira de Dios profundizar nuestro sentido de seguridad en su amor? ¿Fue esa tu experiencia en este capítulo? 

== Lectura Recomendada ==

''Knowing God'' por J.I. Packer (Downers Grove, IL: InterVarsity Press, 1973)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Holiness of God'' por R.C. Sproul (Wheaton, IL: Tyndale House Publishers, 1985)

== Referencias ==

<references />

This Great Salvation/The Wrath of God/es

2008-06-20T01:47:00Z

Mrs royce:

{{MasterHeader
|author= C.J. Mahaney
|secondauthor= None
|partnerurl= http://www.sovereigngraceministries.org
|partner= Sovereign Grace Ministries
|topic= God
|subtopic= Jesus Christ
|mediatype= Chapter
|lang= Spanish
|editor= n/a
|translator= n/a
|levels= 2
|reviewed= Not Reviewed
|newtitle= La Ira de Dios
|series = This Great Salvation
|year= 1992
|month=
|day=
}}== '''LA IRA DE DIOS''' ==

Un tema muy popular en la literatura cristiana de hoy es la “auto-estima”. En contraste, el tema del pecado frecuentemente se pasa por alto, o hasta es desafiado directamente. Llamar al pecado rebelión contra Dios es algo “superficial y un insulto al ser humano”, escribe un autor cristiano. A pesar de que aprecio la sinceridad de este individuo, me preocupa profundamente la perspectiva que él y muchos otros defienden. No es bíblica. Obstruye nuestro entendimiento de la seriedad del pecado, la realidad de la ira y la necesidad de la Cruz.

{{LeftInsert|'''Para más estudio:''' Adopta una ''correcta'' consideración de tu propia imagen (y rompe tu auto-estima) al repasar 1 Reyes 8:46, Jeremías 17:9, Romanos 3:10-18, 23, y 1 Juan 1:8.}}Jesús no fue a la Cruz para librarnos de la baja auto-estima, sino de algo mucho más serio: De la ira de Dios y de la presencia, el poder, y la paga del pecado (en donde el orgullo o demasiada auto-estima, tiene un lugar inmenso en nuestra vida).

Para entender cuán asombrosa es la gracia debemos entender la seriedad del pecado. Para apreciar el amor de Dios es necesario que entendamos su ira. Aunque no es nada bonito, una evaluación realista de nuestra propia pecaminosidad, y de sus horribles consecuencias, es un paso esencial en nuestra exploración de la doctrina de la justificación.

{{RightInsert|Si te hubieras nombrado a ti mismo como el director de la campaña política de Jesús para “Mesías ‘32 A.C.”, ¿Cuál de los siguientes discursos editarías?

❏ “Si alguno viene a mí y no sacrifica el amor a su padre y a su madre, a su esposa y a sus hijos, a sus hermanos y a sus hermanas, y aún a su propia vida, no puede ser mi discípulo” (Lc. 14:26)

❏ “Nadie que mire atrás después de poner la mano en arado es apto para el reino de Dios” (Lc. 9:62)

❏ “Dichosos serán ustedes cuando por mi causa la gente los insulte, los persiga y levante contra ustedes toda clase de calumnias” (Mt. 5:11)

❏ “Deja que los muertos entierren a sus propios muertos, pero tú ve y proclama el reino de Dios” (Lc. 9:60)

❏ De hecho, le resulta más fácil a un camello pasar por el ojo de una aguja, que a un rico entrar en el reino de Dios” (Mt. 19:24)

❏ “No crean que he venido a traer paz a la tierra. No vine a traer paz sino espada” (Mt. 10:34)

❏ “Si alguien te da una bofetada en la mejilla derecha, vuélvele también la otra. Si alguien te obliga a llevarle la carga un kilómetro, llévasela dos” (Mt. 5:39,41)

(¿Te alegra saber que Jesús no era un político?)}}

 

=== Un Vistazo en el Espejo Retrovisor ===

“Por lo tanto, si alguno está en Cristo, es una nueva creación. ¡Lo viejo ha pasado, ha llegado ya lo nuevo!” (2 Co. 5:17). Meditar en el milagro de nuestra regeneración nos da verdadera causa para regocijarnos. Pero a menos que de vez en cuando veamos por el espejo retrovisor y nos recordemos de lo que éramos antes de que Dios en su misericordia nos regenerara, nuestra celebración será superficial. Como dijo una vez Martín Lutero: “La persona debe confrontar a su propia pecaminosidad en todas sus profundidades devastadoras antes de poder disfrutar del gozo de la salvación.”

En un versículo corto Pablo resume la enemistad que existía entre nosotros y Dios antes de la conversión: “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios y eran sus enemigos” (Col. 1:21) La absoluta necesidad y los extraordinarios beneficios de la justificación deben poder verse claramente a medida que examinamos este versículo.

'''Alejados de Dios.''' Pablo expande esta descripción en su carta a la iglesia de los efesios: “Recuerden que en ese entonces ustedes estaban separados de Cristo…ajenos a los pactos de la promesa, sin esperanza y sin Dios en el mundo” (Ef. 2:12). Estábamos alejados de Dios sin ninguna sensibilidad acerca de la realidad del pecado. Como ha declarado Peter T. O’Brien, estábamos “constante y persistentemente fuera de armonía con Dios.”<ref name="One">Peter T. O’Brien, ''Word Biblical Commentary—Colossians, Philemon'' (Waco, TX: Word Publishing Co., 1982), p. 66.</ref>

{{LeftInsert|'''Medita en Romanos 1:28-32.''' Este pasaje no se refiere a un grupo selecto de los peores pecadores del mundo, sino que describe el estado natural de toda persona que no ha sido regenerada. Ve también Efesios 2:1-3.}}Claro que dudo que estuvieras “constante y persistentemente” ''consciente'' de tu separación en ese entonces. Antes de convertirme, yo no me daba cuenta alguna de mi separación de Dios. Estaba dedicado ávidamente a la vida fiestera, gozaba de los placeres pasajeros del pecado. Tenía muy poco conocimiento de Dios, y no tenía ningún interés en El.

Ya sea que estemos conscientes o no de la separación en ese momento, las Escrituras declaran que todo individuo tiene una desesperante necesidad de ser reconciliado con Dios. Nuestra separación era absoluta. Si no hubiera sido por la misericordiosa intervención de Dios, hubiéramos sido separados de El por toda la eternidad. No había nada que pudiéramos hacer para alterar ese estado de alejamiento.

{{LeftInsert|“Tenemos una extraña ilusión de que con el tiempo se cancela el pecado. He oído a otros y me he oído a mí mismo volver a contar las crueldades y falsedades cometidas en mi niñez como si no importaran ahora, y hasta lo hacemos riendo, pero el pasar del tiempo no afecta en nada a la realidad ni a la culpabilidad del pecado.”<ref name="Two">Bruce Milne, ''Know the Truth'' (Leicester, England: InterVarsity Press, 1982), p. 154.</ref> – C.S. Lewis}}'''Enemigos en nuestra mente.''' Un rumor constante y popular ha estado circulando por varios miles de años que dice que el hombre es esencialmente bueno. Claro que cometemos errores, pero por lo general somos personas bastante decentes. Cualquiera que cree en ese mito no está poniendo atención. Como lo expresa Pablo tan claramente a los colosenses, no éramos aliados de Dios, ni siquiera observadores neutrales. R.C. Lucas dice que éramos “antagonistas, no simplemente apáticos”.<ref name="Three">R.C. Lucas, ''The Message of Colossians and Philemon'' (Downers Grove, IL: InterVarsity Press, 1980), p. 61.</ref> El teólogo Anthony Hoekema establece muy bien el punto en esta declaración: “Por lo tanto el pecado es fundamentalmente oposición a Dios, rebelión contra Dios, que se enraíza en el odio hacia Dios.”<ref name="Four">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans Co., 1989), p.47</ref>

Antes de tu conversión odiabas a Dios. Yo también. No te halagues ni te engañes a ti mismo al alentar cualquier pensamiento contrario. No apreciarás el hecho de que ahora lo amas si no te das cuenta de que antes lo odiabas.

{{LeftInsert|'''Para más estudio:''' Lee Romanos 1:18-21. ¿Pueden ser acusados de ser enemigos de Dios, los que nunca han escuchado el evangelio ni han leído la Biblia?}}'''La maldad en nuestro comportamiento.''' Asociamos la palabra “perversidad” con la clase de atrocidades que podrían cometer Saddam Hussein o Adolfo Hitler. Pero cualquier cosa que desafía o rechaza la autoridad de Dios es perversidad. Pecar quiere decir desafiar o desobedecer la ley moral de Dios. Puede incluir los motivos, las actitudes o el comportamiento. Desde la perspectiva de Dios, aún nuestro “mejor” comportamiento es hasta cierto grado perverso.

El momento en que cometemos un pecado, éste pasa al pasado inalterable. Nuestro registro esta manchado permanentemente. Y éste registro será revisado por Dios Todopoderoso.

{{RightInsert|Enumera una o dos cosas que hiciste antes de ser cristiano que consideres como algo bueno. Después lee Salmos 14:2,3 e Isaías 64:6, y resume brevemente la perspectiva que Dios tiene de tus hechos buenos.

}}“En un momento u otro”, dice R.C. Sproul, “todos hemos sido acosados por el sobrio pensamiento de que un día cada uno de nosotros estará ante la presencia de Dios para ser juzgado. El temor que surge de dicha posibilidad emana de nuestra consciencia de que, basados en nuestro propio mérito, jamás oiremos el veredicto de ‘no es culpable’”.<ref name="Five">From a tape by R.C. Sproul titled “Saved from the Wrath to Come” (Lake Mary, FL: Ligonier Ministries, 1991).</ref> Nuestro pasado nos acusará por haber asaltado directamente, una y otra vez, la autoridad de Dios. No tendremos excusa. Y aunque es misericordioso, Dios en su justicia no pasará por alto ni ignorará nuestra rebelión. El nos hará responsables.

¿Estas tan familiarizado con tu estado de nueva creación que te has olvidado de que estabas apartado de Cristo? Meditar en nuestro pecado y en la ira de Dios no nos llevará a la condenación; más bien, nos llevará a una apreciación intensa de lo que Jesús logró en la Cruz. Si nunca te has sentido impresionado por tu propia indignidad, dudo que comprendas o aprecies lo suficiente la gracia de Dios. Respetuosamente dudaría de que siquiera lo conozcas a El un poco.

=== Atascado en la Era de Piedra ===

{{RightInsert|“Cualquier infracción de la ley moral equivale a un asalto directo a Dios. El momento en que la cometemos, se convierte en parte integral de todo el movimiento de resistencia que, al afirmar su deidad, está obligado a reconocer y oponer.”<ref name="Six">Bruce Milne, ''Know the Truth'', p. 154.</ref> – Bruce Milne}}La ira de Dios no es un tema de conversación de moda entre esta generación de optimistas “baby boomers” (los que nacieron durante los veinte años después de la segunda guerra mundial), quienes están obsesionados con mejorarse a sí mismos. Todavía no he visto a Oprah Winfrey dedicar tiempo en su programa al tema de la ira de Dios. Nuestra cultura no la toma en serio. Se ve como una noción primitiva. Pero lo que aterra es el hecho de que la Iglesia, con tanta frecuencia, se relaciona al tema de forma parecida. En muchas iglesias nunca se menciona la ira de Dios. Muchos teólogos la descartan. Sintiéndonos avergonzados por conceptos tan anticuados como el del infierno y el tormento, les quitamos importancia y dudamos de su existencia. El resultado más común es un énfasis exagerado en el amor de Dios sin un énfasis correspondiente en su santidad y su ira.

{{LeftInsert|'''Medita en Romanos 11:22.''' ¿Puedes aceptar el hecho de que Dios tiene rasgos tan contrastantes? ¿Cómo demuestra El cada una de estas características?}}Al tratar toda medida para encubrir este rasgo “vergonzoso” del carácter de Dios, hemos comunicado este mensaje a nuestra cultura: Dios es infinitamente comprensivo, compasivo, paciente, y sentimental. ¡Dios es amable! Dios es como un Mr. Rogers cósmico, siempre listo para saludarnos con una sonrisa calurosa y una palabra agradable.

{{RightInsert|Cada una de las siguientes citas bíblicas describe un aspecto particular del tormento en el infierno. En el espacio al lado de cada versículo, escribe la condición que revela cada uno.
Ejemplo:

• Job 18:17-19 ''Totalmente despreciable''

• Judas 13 __________________________

• Apocalipsis 21:8 ____________________

• Lucas 16:24 _______________________

• Mateo 22:13 ________________________

• Apocalipsis 14:11 ____________________

• Daniel 12:2 _________________________

(Las respuestas se encuentran impresas al final de la página 43.)}}Debido a que se nos hace difícil reconciliar la ira con nuestra percepción de un Dios amoroso, la Iglesia y la presente cultura han buscado crear a un Dios a su propia imagen. Pero las Escrituras no piden disculpas con respecto a la ira de Dios. De hecho, A.W. Pink nota que hay más referencias a la ira de Dios en la Biblia que a su amor. Probablemente no tenemos muchos de estos pasajes subrayados, pero quizás deberíamos tenerlos. Es necesario que prestemos serio estudio a la ira de Dios.

{{LeftInsert|“El mito más destructivo de la religión americana del siglo veinte es. . . que no hay ira en Dios. Nada promueve más la impiedad que ese mito.”<ref name="Seven">From a tape by R.C. Sproul titled “The Innocent Native in Africa,” from the series ''Objections Answered'' (Lake Mary, FL: Ligonier Ministries).</ref> – R.C. Sproul}}Pablo y otros escritores bíblicos no tenían inhibición alguna al expresar la ira de Dios. ¿Por qué? Porque sabían que entender la solución de la justificación comienza con entender la realidad de la ira de Dios. A menos que te des cuenta de la certidumbre de la ira, no entenderás la necesidad de la justificación. Sin la ira, la misericordia no tiene ningún significado. Sin la ira, la gracia es innecesaria. Sin la ira, no se tiene ningún evangelio. Sin la ira, jamás sentirás la necesidad de ser justificado ante el Dios Todopoderoso.

{{LeftInsert|'''Para más estudio:''' Para ver lo que la Biblia dice sobre el infierno, ve Mateo 3:12, 5:22, y 26:41, Marcos 9:47-49, Lucas 3:17, y 2 Pedro 2:4.}}Es difícil comunicar efectivamente el tema de la ira de Dios. Algunas personas parecen disfrutar el describir los horrores que le esperan al pecador no arrepentido. Esa no es la actitud de Dios, y no debe ser la nuestra. Probablemente tu periódico local y las noticias por las cadenas de televisión no van a investigar el tema de la ira – por lo menos no de una manera bíblica – de modo que examinemos lo que las Escrituras tienen que decir acerca de este tema.

=== Cuando el Pecado y la Santidad Chocan ===

Los medios noticieros apodaron a Jack Kevorkian el “Doctor Muerte” por usar un aparato para ayudar a las personas a suicidarse. No puedo olvidar el momento que vi un corto de video que muestra a Kevorkian y a dos mujeres justo antes de que ellas se quitaran la vida. Estas señoras tenían una calma muy rara. Mientras hablaban de su deseo de acabar con su vida, yo sentí gran pena y un sentimiento de horror. No tenían idea de lo que les esperaba más allá de la muerte. No dispuestas a enfrentar la enfermedad que afligía sus cuerpos, sin darse cuenta sometían sus almas a la ira de Dios.

La ira de Dios es real. Es terrible. Cuando su santidad y nuestro pecado chocan, el resultado inevitable es la ira, que J.I. Packer describe como “la acción resuelta de Dios para castigar el pecado.”

Dios no es indulgente, ni tampoco simplemente se indigna por nuestro pecado. Su ira hace que las novelas de terror de Stephen King parezcan cuentos de cuna. Entre más lo llegas a conocer, más aumenta tu temor a El. Y eso es bueno. Si esta generación fuera a hacer un rápido estudio sobre el temor a Dios, nuestra superficial opinión del pecado se profundizaría inmediatamente.

{{RightInsert|“En parte, el hecho de que no creemos que el pecado provoca la ira de Dios se debe a que el pecado no provoca nuestra propia ira.”<ref name="Eight">John R.W. Stott, ''The Cross of Christ'' (Downers Grove, IL: InterVarsity Press, 1986), p. 109.</ref> – R.W. Dale}}El profeta Habacuc dice de Dios: “Son tan puros tus ojos que no puedes ver el mal; no te es posible contemplar el sufrimiento” (Hab. 1:13). Al expresar el juicio pendiente de Dios contra Nínive, Nahúm profetizó:

{{LeftInsert|'''Medita en Exodo 20:18-20.''' Moisés describe el temor a Dios como algo bueno, pero anima al pueblo a que no tengan miedo de Dios. ¿Puedes ver la diferencia?}}“El SEÑOR es un Dios celoso y vengador. ¡SEÑOR de la venganza, SEÑOR de la ira! El SEÑOR se venga de sus adversarios; es implacable con sus enemigos. El SEÑOR es lento para la ira, imponente en su fuerza. El SEÑOR no deja a nadie sin castigo. . .

¿Quién podrá enfrentarse a su indignación? ¿Quién resistirá el ardor de su ira? Su furor se derrama como fuego; ante él se resquebrajan las rocas. Bueno es el SEÑOR; es refugio en el día de la angustia, y protector de los que en él confían. Pero destruirá a Nínive con una inundación arrasadora; ¡aun en las tinieblas perseguirá a sus enemigos!” (Nah. 1:2-3,6-8)

La ira de Dios no estaba reservada solo para Nínive. Aunque El demuestra increíble paciencia y es “lento para la ira”, nuestros pecados igual provocan su ira. Si rechazamos la bondad de Dios que ha sido ofrecida a través de la persona y la obra consumada de Jesucristo, un día experimentaremos su severidad, y no tendremos a nadie más que culpar sino a nosotros mismos.

{{LeftInsert|'''Medita en Salmos 78:38,39.''' Lo que nos debe sorprender de Dios no es que El tenga ira, sino que con tanta frecuencia, El se refrena en descargar esa ira.}}Dios no comunica su ira sólo por medio de unos cuantos profetas menores en ciertas breves y oscuras secciones del Antiguo Testamento. Pablo escribe en el primer capítulo de Romanos: “Ciertamente, la ira de Dios viene revelándose desde el cielo contra toda impiedad e injusticia de los seres humanos, que con su maldad obstruyen la verdad” (v. 18). La ira de Dios era una presente realidad en los días de Pablo, y también lo es en los nuestros. No es necesario que te preguntes si un día América será juzgada. América ''ya está'' experimentando la ira de Dios. Cuando los individuos llaman al mal bien y al bien mal, cuando la vida inmoral e idólatra se convierte en la norma, ten por seguro que estas son manifestaciones de la ira. Una de las formas de juicio más eficaces y horribles ocurre cuando Dios deja de intervenir a nuestro favor. El simplemente se retira y dice en efecto: “Yo les dejaré a su propio cuidado y les permitiré experimentar las consecuencias de su rebelión.”

Dios no tiene que destruirnos directamente; lo único que tiene que hacer es quitar su mano y nosotros nos destruimos a nosotros mismos.

La ira de Dios no es como la ira del hombre. El no tiene un mal genio. Esto no se trata de un entrenador de baloncesto mal disciplinado que despliega una rabieta al lado de la cancha. La ira de Dios es justa. No es ni arbitraria ni impredecible. Más bien, es una premeditada y medida reacción a nuestra impiedad y a nuestra maldad. Esas cosas enojan a Dios. ¡Y El lo expresará! ¡Los que reciben la ira de Dios la merecen! No tienen a nadie más que culpar sino a sí mismos.

Quizás estés pensando: “Ese que estas describiendo no es mi Dios”, pero este es el Dios revelado en la Biblia. Aunque raramente se habla de ello entre los cristianos de hoy, la ira y la justicia son parte de su carácter. Su ira es totalmente apropiada, ya que si no se enojara por el pecado no podría ser moralmente perfecto. La ira de Dios es tan real como su amor, y ese hecho pone al que no es regenerado en un estado serio y desesperante.

Antes de concluir esta sección, permíteme introducir un punto final. ¿Cuál fue el propósito principal de la Cruz? Solo éste: Fue ahí que Jesús satisfizo la feroz y santa ira del Dios Todopoderoso que de otra manera nosotros hubiéramos experimentado. La acumulada y justificada ira de Dios cayó, con todo su poder y severidad, no sobre nosotros que la merecemos, sino sobre su Hijo. Jesús no solo nos salvó de nuestro pecado, El nos salvó de Dios mismo.

{{LeftInsert|“No sólo hay una oposición malvada del pecador hacia Dios, sino una santa oposición de Dios hacia el pecador.” – Charles Hodge}}“Eramos por naturaleza objeto de la ira de Dios”, escribió Pablo (Ef. 2:3). Dios pudo y debió habernos juzgado por nuestra rebelión contra su mando. En vez de eso, extendió su gracia. En la Cruz, El encontró una manera de reconciliar su perfecta justicia y su perfecta misericordia. El mismo que se oponía a nosotros cuando estábamos en nuestro pecado murió en nuestro lugar para que nosotros, sus enemigos, pudiéramos ser adoptados en su familia.

Jonathan Edwards fue una fuerza instrumental que impulsó el primer Gran Despertar de América a mediados del siglo dieciocho. Quizás se lo conoce mejor por un mensaje que predicó titulado “Pecadores en las manos de un Dios enfurecido”. Según testigos oculares, varios miembros de la congregación de Edwards fueron afectados tan dramáticamente por el mensaje que se agarraron de sus asientos, cayeron de rodillas, y clamaron en angustia ante la posibilidad de su propia condenación.

{{RightInsert|Respuestas: Jud. 13 (oscuridad absoluta), Ap. 21:8 (fuego y ardor), Lc. 16:24 (sed), Mt. 22:13 (llanto/crujir de dientes), Ap. 14:11 (falta de sueño), Dn. 12:2 (vergüenza y desprecio)}}Este no fue un discurso típico de “fuego y azufre”. Por lo que tengo entendido, los oyentes no fueron influenciados por un golpe con los puños en el púlpito ni por alaridos y ojos desorbitados, porque no hubo nada de eso, Edwards leyó el mensaje con una voz monótona. Y aunque sí pintó un vívido cuadro de la ira divina, dio énfasis principalmente a las manos de Dios llenas de gracia, pues como Edwards muy bien se daba cuenta, cuando nos encontramos con la realidad de la ira, recibimos un nuevo deseo y apreciación por la gracia.

La ira de Dios es real, aterrorizante, inevitable. Pero sus manos traspasadas por los clavos están abiertas y llenas de misericordia. Todos los que se humillan maravillados ante la Cruz serán exentos de la ira que vendrá.

=== Necesidades No Percibidas ===

Hace poco, una encuesta nacional de Gallup reveló que un mayor número de americanos se consideran haber sido “nacidos de nuevo”. Pero es un poco prematuro comenzar a celebrar, porque el impacto de la Iglesia en esta cultura no marcha con las estadísticas. Si el porcentaje de los americanos que se dicen ser cristianos fueran auténticos discípulos de Jesucristo, nuestra sociedad experimentaría una reforma radical.

{{LeftInsert|“Nuestro énfasis evangélico en la expiación es peligroso si llegamos a él demasiado rápido. Aprendemos a apreciar el acceso a Dios que Cristo ha logrado por nosotros sólo después de haber visto primero la inaccesibilidad de Dios para el pecador. Podemos clamar auténticamente ‘aleluya’ sólo después de haber clamado primero ‘ay de mí, que estoy perdido’.”<ref name="Nine">Ibid.</ref> – John Stott}}Este problema se aumenta cuando la gente que supuestamente se está convirtiendo no tiene ninguna consciencia del pecado. En vez de confrontar a individuos con la realidad de la ira de Dios, el evangelismo se ha degenerado a un trabajo de venta. En vez de clarificar el horror de la condición pecaminosa del hombre y su desesperante necesidad de Cristo, el evangelio ha sido reempacado como un vistoso conjunto de beneficios dirigido a ciertas “necesidades percibidas”.

Pero guiar a la gente a la conversión sin primero exponerla a la magnitud de su propio pecado y a la ira de Dios, es verdaderamente es una terrible perdida. Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema. No se dan cuenta de cómo han violado la perfecta ley de Dios y no sienten la justificada ira de Dios en sus vidas. Como resultado, debido a que no se han imaginado lo que es la asombrosa gracia del Dios Todopoderoso, terminan inseguros de su amor.

{{RightInsert|'''Para más estudio:''' Lee el texto del mensaje pentecostal de Pedro que resultó en 3.000 conversiones  (Hch. 2:14-41). Nota en particular los versículos 23, 36, y 40. ¿ Podría la vida de Pedro considerarse “sensible al buscador”?}}No gozarás en describir la ira de Dios a los demás, ni tampoco ellos gozarán. ¿A quién le gusta que se le diga que es un pecador que odia a Dios? Es mucho más fácil concentrarse exclusivamente en el amor de Dios. Sin embargo, el evangelio está incompleto sin un énfasis en la ira, pues esto es lo que pone el amor de Dios en perspectiva. Todos estábamos alejados de El, éramos enemigos en nuestra mente, caracterizados por el comportamiento pecaminoso, y éramos objetos de la ira. El tenía todo el derecho de fulminarnos sin dar ninguna explicación ni pedir disculpas. Pero al contrario, El entregó a su único Hijo amado para padecer el juicio en nuestro lugar. Jamás apreciaremos la necesidad absoluta de la justificación aparte de una revelación de la ira.

{{LeftInsert|“En el mundo de hoy hay poco énfasis en la doctrina bíblica del pecado. Pero una persona con un sentido superficial del pecado y de la ira de Dios contra el pecado no sentirá la necesidad ni comprenderá la doctrina bíblica de la justificación.”<ref name="Ten">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans, 1989), p. 153.</ref> – Anthony Hoekema}}Debemos volver a una presentación bíblica del evangelio, y a una respuesta bíblica a él. Debemos hacer que la gente se dé cuenta de su necesidad más seria y significante, una necesidad que ellos quizás ni sientan: Ser librados de la ira justificada de Dios. Debemos recordarles (y recordarnos a nosotros mismos) que aunque su ira tarda, es segura. Debemos explicar que, como la Biblia dice claramente, “¡Terrible cosa es caer en las manos del Dios vivo!” (He. 10:31).

{{RightInsert|'''Medita en 2 Tesalonicenses 1:5-9.''' ¿Qué es lo más sobresaliente para ti en esta vívida descripción del juicio?}}Al leer el mensaje de Jonathan Edwards me encontré pensando ¡Con razón hubo un avivamiento! Con razón el poder de Dios acompañó esta enseñanza. Con razón hubo convicción sin precedente durante esos tiempos. Sin disminuir la soberana presencia del Espíritu Santo que hizo tan fructífero al Gran Despertar, yo sometería que el contenido de la predica tuvo mucho que ver con ello también. Cuando la Iglesia vuelva a dar igual peso a la ira y a la misericordia en su proclamación del evangelio, entonces los individuos se convertirán con un profundo aprecio por la gracia. En vez de mezclarse con la cultura, se distinguirán como radicalmente diferentes. Podrán relacionarse a ella, pero ya no la reflejarán. Más bien, gracias a una conversión auténtica, reflejarán más y más el carácter de Dios.

=== Jamás Pierdas el Contacto ===

El teólogo R.C. Sproul describe un interesante encuentro que él tuvo con un creyente fanático pero que carecía de tacto. El hombre de repente le enfrentó un día mientras caminaba por un campo universitario.

-¿Eres salvo?- demandó el hombre sin ni siquiera presentarse. Sproul se sobresaltó y se sintió un poco ofendido por la forma en que el hombre se había dirigido a él.

-¿Salvo de qué?- le contestó.

Ahora era el supuesto evangelista el que se sobresaltó. Se sintió confundido y no pudo dar una respuesta específica. Probablemente se alejó sintiendo la necesidad de un mayor estudio bíblico. . . y una necesidad de elegir con más cuidado a sus blancos de evangelismo.

“Salvo” es una palabra muy conocida en nuestro vocabulario cristiano, pero la pregunta de Sproul merece una respuesta atenta: ¿De qué hemos sido salvos? A este punto del capítulo quizás ya hayas anticipado la respuesta. No hemos sido salvos de la baja auto-estima. Hemos sido salvos “del castigo venidero” (1 Ts. 1:10).

{{LeftInsert|“El amor divino triunfó sobre la ira divina por medio del sacrificio divino.”<ref name="Eleven">John R.W. Stott, ''The Cross of Christ'', p. 159.</ref> – John Stott}}Nuestra ignorancia de la ira no es pura coincidencia. Yo creo que evitamos el tema porque nos hace sentir temerosos y condenados. Hay verdad en eso, debemos sentirnos temerosos porque merecemos ser condenados. Pero un estudio de la ira nos lleva a un entendimiento de la gracia y a una libertad de la condenación. Tanto como merecíamos la condenación eterna, ¡Dios nos salvó de su ira y nos reconcilió consigo mismo! El repasar y revisar tu pasado no te arrastrará a un foso de desolada introspección. Al contrario, elevará a nuevas alturas tu entendimiento de Dios y su misericordia. Comprenderás la grandeza del amor de Dios en una dimensión que jamás has tenido antes.

{{RightInsert|'''Medita en Salmos 103:1-18.''' Nada provoca más la adoración que cuando nos damos cuenta de que Dios “no nos trata conforme a nuestros pecados ni nos paga según nuestras maldades”.}}En su comentario de nuestro pasaje bíblico en Colosenses, Peter O’Brien dice de la iglesia en Colosas: “La gravedad de su anterior condición sirve para magnificar la maravilla de la misericordia de Dios. El pasado no se recuerda porque el énfasis le cae a él, sino para llamar la atención hacia la acción poderosa de Dios. . . a favor del lector.”<ref name="Twelve">Peter T. O’Brien, ''Word Commentary—Colossians, Philemon,'' p. 66.</ref> No recordamos el pasado para poder permanecer en él, miramos atrás para que la acción poderosa de Dios a favor nuestro por medio de la obra justificadora de su Hijo pueda transformar nuestras vidas de una forma dramática que El determina. Ese fue el caso de Pablo. El nunca perdió el contacto con su pasado. Es más, mire el beneficio que obtuvo al hacer un poco de retrospección:

Cristo Jesús vino al mundo a salvar a los pecadores, de los cuales yo soy el primero. Pero precisamente por eso Dios fue misericordioso conmigo, a fin de que en mí, el peor de los pecadores, pudiera Cristo Jesús mostrar su infinita bondad. Así vengo a ser ejemplo para los que, creyendo en él, recibirán la vida eterna. Por tanto, al Rey eterno, inmortal, invisible, al único Dios, sea honor y gloria por los siglos de los siglos. Amén (1 Ti. 1:15-17).

{{LeftInsert|La gloria del evangelio es esto: Aquel del cual necesitamos ser salvados es el que nos salva. – R.C. Sproul}}¿Al mirar atrás, se puso Pablo en un estado de depresión? No, provocó un arranque espontáneo de adoración por la maravilla de la gracia de Dios. “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios”, escribió Pablo, “y eran sus enemigos.” Luego usa una de las palabras más pequeñas pero más bellas de la Biblia: “'''Pero''' ahora Dios, a fin de presentarlos santos, intachables e irreprochables delante de él, los ha reconciliado en el cuerpo mortal de Cristo mediante su muerte” (Col. 1:21,22).

En vez de dejarnos en nuestro estado sin esperanza, desamparos, desesperados, Dios nos reconcilió por medio de Jesús para que pudiéramos estar ante su presencia sin mancha y libres de acusación, en una sola palabra, justificados. Nos merecíamos el tormento eterno del infierno. Pero El nos dio la vida eterna por medio de su Hijo.

¿No son esas buenas noticias?

== Discusión en Grupo ==

1. ¿Afectó tu auto-estima este capítulo? ¿La imagen de ti mismo?

2. “Antes de tu conversión odiabas a Dios”, dice el autor (página 39). ¿Estás de acuerdo o no?

3. Un ateo del siglo diecinueve, el Coronel Robert Ingersoll dijo una vez: “La idea del infierno nació de la venganza y la brutalidad por un lado, y de la cobardía por otro. . . yo no tengo ningún respeto por ningún ser humano que crea en él. . . no me gusta esta doctrina, la odio, la aborrezco, desafío esta doctrina.” Si tuviera la oportunidad, ¿Cómo contestarías al Coronel Ingersoll?

4. Según el autor, ¿cuál es el ingrediente que falta en el evangelismo contemporáneo? (Página 44)

5. ¿Es posible temer a Dios sin tenerle miedo? Explica tu respuesta

6. ¿Cómo se distingue la ira de Dios de la nuestra?

7. En la página 44 el autor escribe: “Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema”. ¿Qué es lo que él quiere decir?

8. ¿Por qué Dios manda al infierno a los pecadores cuando podría demostrar misericordia al perdonarlos?

9. ¿Cómo puede un conocimiento de la ira de Dios profundizar nuestro sentido de seguridad en su amor? ¿Fue esa tu experiencia en este capítulo? 

== Lectura Recomendada ==

''Knowing God'' por J.I. Packer (Downers Grove, IL: InterVarsity Press, 1973)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Holiness of God'' por R.C. Sproul (Wheaton, IL: Tyndale House Publishers, 1985)

== Referencias ==

<references />

This Great Salvation/The Wrath of God/es

2008-06-19T06:38:47Z

Mrs royce:

== '''LA IRA DE DIOS''' ==

Un tema muy popular en la literatura cristiana de hoy es la “auto-estima”. En contraste, el tema del pecado frecuentemente se pasa por alto, o hasta es desafiado directamente. Llamar al pecado rebelión contra Dios es algo “superficial y un insulto al ser humano”, escribe un autor cristiano. A pesar de que aprecio la sinceridad de este individuo, me preocupa profundamente la perspectiva que él y muchos otros defienden. No es bíblica. Obstruye nuestro entendimiento de la seriedad del pecado, la realidad de la ira y la necesidad de la Cruz.

{{LeftInsert|'''Para más estudio:''' Adopta una ''correcta'' consideración de tu propia imagen (y rompe tu auto-estima) al repasar 1 Reyes 8:46, Jeremías 17:9, Romanos 3:10-18, 23, y 1 Juan 1:8.}}Jesús no fue a la Cruz para librarnos de la baja auto-estima, sino de algo mucho más serio: De la ira de Dios y de la presencia, el poder, y la paga del pecado (en donde el orgullo o demasiada auto-estima, tiene un lugar inmenso en nuestra vida).

Para entender cuán asombrosa es la gracia debemos entender la seriedad del pecado. Para apreciar el amor de Dios es necesario que entendamos su ira. Aunque no es nada bonito, una evaluación realista de nuestra propia pecaminosidad, y de sus horribles consecuencias, es un paso esencial en nuestra exploración de la doctrina de la justificación.

{{RightInsert|Si te hubieras nombrado a ti mismo como el director de la campaña política de Jesús para “Mesías ‘32 A.C.”, ¿Cuál de los siguientes discursos editarías?

❏ “Si alguno viene a mí y no sacrifica el amor a su padre y a su madre, a su esposa y a sus hijos, a sus hermanos y a sus hermanas, y aún a su propia vida, no puede ser mi discípulo” (Lc. 14:26)

❏ “Nadie que mire atrás después de poner la mano en arado es apto para el reino de Dios” (Lc. 9:62)

❏ “Dichosos serán ustedes cuando por mi causa la gente los insulte, los persiga y levante contra ustedes toda clase de calumnias” (Mt. 5:11)

❏ “Deja que los muertos entierren a sus propios muertos, pero tú ve y proclama el reino de Dios” (Lc. 9:60)

❏ De hecho, le resulta más fácil a un camello pasar por el ojo de una aguja, que a un rico entrar en el reino de Dios” (Mt. 19:24)

❏ “No crean que he venido a traer paz a la tierra. No vine a traer paz sino espada” (Mt. 10:34)

❏ “Si alguien te da una bofetada en la mejilla derecha, vuélvele también la otra. Si alguien te obliga a llevarle la carga un kilómetro, llévasela dos” (Mt. 5:39,41)

(¿Te alegra saber que Jesús no era un político?)}}=== Un Vistazo en el Espejo Retrovisor ===

“Por lo tanto, si alguno está en Cristo, es una nueva creación. ¡Lo viejo ha pasado, ha llegado ya lo nuevo!” (2 Co. 5:17). Meditar en el milagro de nuestra regeneración nos da verdadera causa para regocijarnos. Pero a menos que de vez en cuando veamos por el espejo retrovisor y nos recordemos de lo que éramos antes de que Dios en su misericordia nos regenerara, nuestra celebración será superficial. Como dijo una vez Martín Lutero: “La persona debe confrontar a su propia pecaminosidad en todas sus profundidades devastadoras antes de poder disfrutar del gozo de la salvación.”

En un versículo corto Pablo resume la enemistad que existía entre nosotros y Dios antes de la conversión: “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios y eran sus enemigos” (Col. 1:21) La absoluta necesidad y los extraordinarios beneficios de la justificación deben poder verse claramente a medida que examinamos este versículo.

'''Alejados de Dios.''' Pablo expande esta descripción en su carta a la iglesia de los efesios: “Recuerden que en ese entonces ustedes estaban separados de Cristo…ajenos a los pactos de la promesa, sin esperanza y sin Dios en el mundo” (Ef. 2:12). Estábamos alejados de Dios sin ninguna sensibilidad acerca de la realidad del pecado. Como ha declarado Peter T. O’Brien, estábamos “constante y persistentemente fuera de armonía con Dios.”<ref name="One">Peter T. O’Brien, ''Word Biblical Commentary—Colossians, Philemon'' (Waco, TX: Word Publishing Co., 1982), p. 66.</ref>

{{LeftInsert|'''Medita en Romanos 1:28-32.''' Este pasaje no se refiere a un grupo selecto de los peores pecadores del mundo, sino que describe el estado natural de toda persona que no ha sido regenerada. Ve también Efesios 2:1-3.}}Claro que dudo que estuvieras “constante y persistentemente” ''consciente'' de tu separación en ese entonces. Antes de convertirme, yo no me daba cuenta alguna de mi separación de Dios. Estaba dedicado ávidamente a la vida fiestera, gozaba de los placeres pasajeros del pecado. Tenía muy poco conocimiento de Dios, y no tenía ningún interés en El.

Ya sea que estemos conscientes o no de la separación en ese momento, las Escrituras declaran que todo individuo tiene una desesperante necesidad de ser reconciliado con Dios. Nuestra separación era absoluta. Si no hubiera sido por la misericordiosa intervención de Dios, hubiéramos sido separados de El por toda la eternidad. No había nada que pudiéramos hacer para alterar ese estado de alejamiento.

{{LeftInsert|“Tenemos una extraña ilusión de que con el tiempo se cancela el pecado. He oído a otros y me he oído a mí mismo volver a contar las crueldades y falsedades cometidas en mi niñez como si no importaran ahora, y hasta lo hacemos riendo, pero el pasar del tiempo no afecta en nada a la realidad ni a la culpabilidad del pecado.”<ref name="Two">Bruce Milne, ''Know the Truth'' (Leicester, England: InterVarsity Press, 1982), p. 154.</ref> - C.S. Lewis}}'''Enemigos en nuestra mente.''' Un rumor constante y popular ha estado circulando por varios miles de años que dice que el hombre es esencialmente bueno. Claro que cometemos errores, pero por lo general somos personas bastante decentes. Cualquiera que cree en ese mito no está poniendo atención. Como lo expresa Pablo tan claramente a los colosenses, no éramos aliados de Dios, ni siquiera observadores neutrales. R.C. Lucas dice que éramos “antagonistas, no simplemente apáticos”.<ref name="Three">R.C. Lucas, ''The Message of Colossians and Philemon'' (Downers Grove, IL: InterVarsity Press, 1980), p. 61.</ref> El teólogo Anthony Hoekema establece muy bien el punto en esta declaración: “Por lo tanto el pecado es fundamentalmente oposición a Dios, rebelión contra Dios, que se enraíza en el odio hacia Dios.”<ref name="Four">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans Co., 1989), p.47</ref>

Antes de tu conversión odiabas a Dios. Yo también. No te halagues ni te engañes a ti mismo al alentar cualquier pensamiento contrario. No apreciarás el hecho de que ahora lo amas si no te das cuenta de que antes lo odiabas.

{{LeftInsert|'''Para más estudio:''' Lee Romanos 1:18-21. ¿Pueden ser acusados de ser enemigos de Dios, los que nunca han escuchado el evangelio ni han leído la Biblia?}}'''La maldad en nuestro comportamiento.''' Asociamos la palabra “perversidad” con la clase de atrocidades que podrían cometer Saddam Hussein o Adolfo Hitler. Pero cualquier cosa que desafía o rechaza la autoridad de Dios es perversidad. Pecar quiere decir desafiar o desobedecer la ley moral de Dios. Puede incluir los motivos, las actitudes o el comportamiento. Desde la perspectiva de Dios, aún nuestro “mejor” comportamiento es hasta cierto grado perverso.

El momento en que cometemos un pecado, éste pasa al pasado inalterable. Nuestro registro esta manchado permanentemente. Y éste registro será revisado por Dios Todopoderoso.

{{RightInsert|Enumera una o dos cosas que hiciste antes de ser cristiano que consideres como algo bueno. Después lee Salmos 14:2,3 e Isaías 64:6, y resume brevemente la perspectiva que Dios tiene de tus hechos buenos.

}}“En un momento u otro”, dice R.C. Sproul, “todos hemos sido acosados por el sobrio pensamiento de que un día cada uno de nosotros estará ante la presencia de Dios para ser juzgado. El temor que surge de dicha posibilidad emana de nuestra consciencia de que, basados en nuestro propio mérito, jamás oiremos el veredicto de ‘no es culpable’”.<ref name="Five">From a tape by R.C. Sproul titled “Saved from the Wrath to Come” (Lake Mary, FL: Ligonier Ministries, 1991).</ref> Nuestro pasado nos acusará por haber asaltado directamente, una y otra vez, la autoridad de Dios. No tendremos excusa. Y aunque es misericordioso, Dios en su justicia no pasará por alto ni ignorará nuestra rebelión. El nos hará responsables.

¿Estas tan familiarizado con tu estado de nueva creación que te has olvidado de que estabas apartado de Cristo? Meditar en nuestro pecado y en la ira de Dios no nos llevará a la condenación; más bien, nos llevará a una apreciación intensa de lo que Jesús logró en la Cruz. Si nunca te has sentido impresionado por tu propia indignidad, dudo que comprendas o aprecies lo suficiente la gracia de Dios. Respetuosamente dudaría de que siquiera lo conozcas a El un poco.

=== Atascado en la Era de Piedra ===

{{RightInsert|“Cualquier infracción de la ley moral equivale a un asalto directo a Dios. El momento en que la cometemos, se convierte en parte integral de todo el movimiento de resistencia que, al afirmar su deidad, está obligado a reconocer y oponer.”<ref name="Six">Bruce Milne, ''Know the Truth'', p. 154.</ref> – Bruce Milne}}La ira de Dios no es un tema de conversación de moda entre esta generación de optimistas “baby boomers” (los que nacieron durante los veinte años después de la segunda guerra mundial), quienes están obsesionados con mejorarse a sí mismos. Todavía no he visto a Oprah Winfrey dedicar tiempo en su programa al tema de la ira de Dios. Nuestra cultura no la toma en serio. Se ve como una noción primitiva. Pero lo que aterra es el hecho de que la Iglesia, con tanta frecuencia, se relaciona al tema de forma parecida. En muchas iglesias nunca se menciona la ira de Dios. Muchos teólogos la descartan. Sintiéndonos avergonzados por conceptos tan anticuados como el del infierno y el tormento, les quitamos importancia y dudamos de su existencia. El resultado más común es un énfasis exagerado en el amor de Dios sin un énfasis correspondiente en su santidad y su ira.

{{LeftInsert|'''Medita en Romanos 11:22.''' ¿Puedes aceptar el hecho de que Dios tiene rasgos tan contrastantes? ¿Cómo demuestra El cada una de estas características?}}Al tratar toda medida para encubrir este rasgo “vergonzoso” del carácter de Dios, hemos comunicado este mensaje a nuestra cultura: Dios es infinitamente comprensivo, compasivo, paciente, y sentimental. ¡Dios es amable! Dios es como un Mr. Rogers cósmico, siempre listo para saludarnos con una sonrisa calurosa y una palabra agradable.

{{RightInsert|Cada una de las siguientes citas bíblicas describe un aspecto particular del tormento en el infierno. En el espacio al lado de cada versículo, escribe la condición que revela cada uno.
Ejemplo:

• Job 18:17-19 ''Totalmente despreciable''

• Judas 13 __________________________

• Apocalipsis 21:8 ____________________

• Lucas 16:24 _______________________

• Mateo 22:13 ________________________

• Apocalipsis 14:11 ____________________

• Daniel 12:2 _________________________

(Las respuestas se encuentran impresas al final de la página 43.)}}Debido a que se nos hace difícil reconciliar la ira con nuestra percepción de un Dios amoroso, la Iglesia y la presente cultura han buscado crear a un Dios a su propia imagen. Pero las Escrituras no piden disculpas con respecto a la ira de Dios. De hecho, A.W. Pink nota que hay más referencias a la ira de Dios en la Biblia que a su amor. Probablemente no tenemos muchos de estos pasajes subrayados, pero quizás deberíamos tenerlos. Es necesario que prestemos serio estudio a la ira de Dios.

{{LeftInsert|“El mito más destructivo de la religión americana del siglo veinte es. . . que no hay ira en Dios. Nada promueve más la impiedad que ese mito.”<ref name="Seven">From a tape by R.C. Sproul titled “The Innocent Native in Africa,” from the series ''Objections Answered'' (Lake Mary, FL: Ligonier Ministries).</ref> – R.C. Sproul}}Pablo y otros escritores bíblicos no tenían inhibición alguna al expresar la ira de Dios. ¿Por qué? Porque sabían que entender la solución de la justificación comienza con entender la realidad de la ira de Dios. A menos que te des cuenta de la certidumbre de la ira, no entenderás la necesidad de la justificación. Sin la ira, la misericordia no tiene ningún significado. Sin la ira, la gracia es innecesaria. Sin la ira, no se tiene ningún evangelio. Sin la ira, jamás sentirás la necesidad de ser justificado ante el Dios Todopoderoso.

{{LeftInsert|'''Para más estudio:''' Para ver lo que la Biblia dice sobre el infierno, ve Mateo 3:12, 5:22, y 26:41, Marcos 9:47-49, Lucas 3:17, y 2 Pedro 2:4.}}Es difícil comunicar efectivamente el tema de la ira de Dios. Algunas personas parecen disfrutar el describir los horrores que le esperan al pecador no arrepentido. Esa no es la actitud de Dios, y no debe ser la nuestra. Probablemente tu periódico local y las noticias por las cadenas de televisión no van a investigar el tema de la ira – por lo menos no de una manera bíblica – de modo que examinemos lo que las Escrituras tienen que decir acerca de este tema.

=== Cuando el Pecado y la Santidad Chocan ===

Los medios noticieros apodaron a Jack Kevorkian el “Doctor Muerte” por usar un aparato para ayudar a las personas a suicidarse. No puedo olvidar el momento que vi un corto de video que muestra a Kevorkian y a dos mujeres justo antes de que ellas se quitaran la vida. Estas señoras tenían una calma muy rara. Mientras hablaban de su deseo de acabar con su vida, yo sentí gran pena y un sentimiento de horror. No tenían idea de lo que les esperaba más allá de la muerte. No dispuestas a enfrentar la enfermedad que afligía sus cuerpos, sin darse cuenta sometían sus almas a la ira de Dios.

La ira de Dios es real. Es terrible. Cuando su santidad y nuestro pecado chocan, el resultado inevitable es la ira, que J.I. Packer describe como “la acción resuelta de Dios para castigar el pecado.”

Dios no es indulgente, ni tampoco simplemente se indigna por nuestro pecado. Su ira hace que las novelas de terror de Stephen King parezcan cuentos de cuna. Entre más lo llegas a conocer, más aumenta tu temor a El. Y eso es bueno. Si esta generación fuera a hacer un rápido estudio sobre el temor a Dios, nuestra superficial opinión del pecado se profundizaría inmediatamente.

{{LeftInsert|“En parte, el hecho de que no creemos que el pecado provoca la ira de Dios se debe a que el pecado no provoca nuestra propia ira.”<ref name="Eight">John R.W. Stott, ''The Cross of Christ'' (Downers Grove, IL: InterVarsity Press, 1986), p. 109.</ref> – R.W. Dale}}El profeta Habacuc dice de Dios: “Son tan puros tus ojos que no puedes ver el mal; no te es posible contemplar el sufrimiento” (Hab. 1:13). Al expresar el juicio pendiente de Dios contra Nínive, Nahúm profetizó:

{{RightInsert|'''Medita en Exodo 20:18-20.''' Moisés describe el temor a Dios como algo bueno, pero anima al pueblo a que no tengan miedo de Dios. ¿Puedes ver la diferencia?}}“El SEÑOR es un Dios celoso y vengador. ¡SEÑOR de la venganza, SEÑOR de la ira! El SEÑOR se venga de sus adversarios; es implacable con sus enemigos. El SEÑOR es lento para la ira, imponente en su fuerza. El SEÑOR no deja a nadie sin castigo. . .

¿Quién podrá enfrentarse a su indignación? ¿Quién resistirá el ardor de su ira? Su furor se derrama como fuego; ante él se resquebrajan las rocas. Bueno es el SEÑOR; es refugio en el día de la angustia, y protector de los que en él confían. Pero destruirá a Nínive con una inundación arrasadora; ¡aun en las tinieblas perseguirá a sus enemigos!” (Nah. 1:2-3,6-8)

La ira de Dios no estaba reservada solo para Nínive. Aunque El demuestra increíble paciencia y es “lento para la ira”, nuestros pecados igual provocan su ira. Si rechazamos la bondad de Dios que ha sido ofrecida a través de la persona y la obra consumada de Jesucristo, un día experimentaremos su severidad, y no tendremos a nadie más que culpar sino a nosotros mismos.

{{RightInsert|'''Medita en Salmos 78:38,39.''' Lo que nos debe sorprender de Dios no es que El tenga ira, sino que con tanta frecuencia, El se refrena en descargar esa ira.}}Dios no comunica su ira sólo por medio de unos cuantos profetas menores en ciertas breves y oscuras secciones del Antiguo Testamento. Pablo escribe en el primer capítulo de Romanos: “Ciertamente, la ira de Dios viene revelándose desde el cielo contra toda impiedad e injusticia de los seres humanos, que con su maldad obstruyen la verdad” (v. 18). La ira de Dios era una presente realidad en los días de Pablo, y también lo es en los nuestros. No es necesario que te preguntes si un día América será juzgada. América ''ya está'' experimentando la ira de Dios. Cuando los individuos llaman al mal bien y al bien mal, cuando la vida inmoral e idólatra se convierte en la norma, ten por seguro que estas son manifestaciones de la ira. Una de las formas de juicio más eficaces y horribles ocurre cuando Dios deja de intervenir a nuestro favor. El simplemente se retira y dice en efecto: “Yo les dejaré a su propio cuidado y les permitiré experimentar las consecuencias de su rebelión.”

Dios no tiene que destruirnos directamente; lo único que tiene que hacer es quitar su mano y nosotros nos destruimos a nosotros mismos.

La ira de Dios no es como la ira del hombre. El no tiene un mal genio. Esto no se trata de un entrenador de baloncesto mal disciplinado que despliega una rabieta al lado de la cancha. La ira de Dios es justa. No es ni arbitraria ni impredecible. Más bien, es una premeditada y medida reacción a nuestra impiedad y a nuestra maldad. Esas cosas enojan a Dios. ¡Y El lo expresará! ¡Los que reciben la ira de Dios la merecen! No tienen a nadie más que culpar sino a sí mismos.

Quizás estés pensando: “Ese que estas describiendo no es mi Dios”, pero este es el Dios revelado en la Biblia. Aunque raramente se habla de ello entre los cristianos de hoy, la ira y la justicia son parte de su carácter. Su ira es totalmente apropiada, ya que si no se enojara por el pecado no podría ser moralmente perfecto. La ira de Dios es tan real como su amor, y ese hecho pone al que no es regenerado en un estado serio y desesperante.

Antes de concluir esta sección, permíteme introducir un punto final. ¿Cuál fue el propósito principal de la Cruz? Solo éste: Fue ahí que Jesús satisfizo la feroz y santa ira del Dios Todopoderoso que de otra manera nosotros hubiéramos experimentado. La acumulada y justificada ira de Dios cayó, con todo su poder y severidad, no sobre nosotros que la merecemos, sino sobre su Hijo. Jesús no solo nos salvó de nuestro pecado, El nos salvó de Dios mismo.

{{LeftInsert|“No sólo hay una oposición malvada del pecador hacia Dios, sino una santa oposición de Dios hacia el pecador.” –Charles Hodge}}“Eramos por naturaleza objeto de la ira de Dios”, escribió Pablo (Ef. 2:3). Dios pudo y debió habernos juzgado por nuestra rebelión contra su mando. En vez de eso, extendió su gracia. En la Cruz, El encontró una manera de reconciliar su perfecta justicia y su perfecta misericordia. El mismo que se oponía a nosotros cuando estábamos en nuestro pecado murió en nuestro lugar para que nosotros, sus enemigos, pudiéramos ser adoptados en su familia.

Jonathan Edwards fue una fuerza instrumental que impulsó el primer Gran Despertar de América a mediados del siglo dieciocho. Quizás se lo conoce mejor por un mensaje que predicó titulado “Pecadores en las manos de un Dios enfurecido”. Según testigos oculares, varios miembros de la congregación de Edwards fueron afectados tan dramáticamente por el mensaje que se agarraron de sus asientos, cayeron de rodillas, y clamaron en angustia ante la posibilidad de su propia condenación.

{{RightInsert|Respuestas: Jud. 13 (oscuridad absoluta), Ap. 21:8 (fuego y ardor), Lc. 16:24 (sed), Mt. 22:13 (llanto/crujir de dientes), Ap. 14:11 (falta de sueño), Dn. 12:2 (vergüenza y desprecio)}}Este no fue un discurso típico de “fuego y azufre”. Por lo que tengo entendido, los oyentes no fueron influenciados por un golpe con los puños en el púlpito ni por alaridos y ojos desorbitados, porque no hubo nada de eso, Edwards leyó el mensaje con una voz monótona. Y aunque sí pintó un vívido cuadro de la ira divina, dio énfasis principalmente a las manos de Dios llenas de gracia, pues como Edwards muy bien se daba cuenta, cuando nos encontramos con la realidad de la ira, recibimos un nuevo deseo y apreciación por la gracia.

La ira de Dios es real, aterrorizante, inevitable. Pero sus manos traspasadas por los clavos están abiertas y llenas de misericordia. Todos los que se humillan maravillados ante la Cruz serán exentos de la ira que vendrá.

=== Necesidades No Percibidas ===

Hace poco, una encuesta nacional de Gallup reveló que un mayor número de americanos se consideran haber sido “nacidos de nuevo”. Pero es un poco prematuro comenzar a celebrar, porque el impacto de la Iglesia en esta cultura no marcha con las estadísticas. Si el porcentaje de los americanos que se dicen ser cristianos fueran auténticos discípulos de Jesucristo, nuestra sociedad experimentaría una reforma radical.

{{LeftInsert|“Nuestro énfasis evangélico en la expiación es peligroso si llegamos a él demasiado rápido. Aprendemos a apreciar el acceso a Dios que Cristo ha logrado por nosotros sólo después de haber visto primero la inaccesibilidad de Dios para el pecador. Podemos clamar auténticamente ‘aleluya’ sólo después de haber clamado primero ‘ay de mí, que estoy perdido’.”<ref name="Nine">Ibid.</ref> -John Stott}}Este problema se aumenta cuando la gente que supuestamente se está convirtiendo no tiene ninguna consciencia del pecado. En vez de confrontar a individuos con la realidad de la ira de Dios, el evangelismo se ha degenerado a un trabajo de venta. En vez de clarificar el horror de la condición pecaminosa del hombre y su desesperante necesidad de Cristo, el evangelio ha sido reempacado como un vistoso conjunto de beneficios dirigido a ciertas “necesidades percibidas”.

Pero guiar a la gente a la conversión sin primero exponerla a la magnitud de su propio pecado y a la ira de Dios, es verdaderamente es una terrible perdida. Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema. No se dan cuenta de cómo han violado la perfecta ley de Dios y no sienten la justificada ira de Dios en sus vidas. Como resultado, debido a que no se han imaginado lo que es la asombrosa gracia del Dios Todopoderoso, terminan inseguros de su amor.

{{RightInsert|'''Para más estudio:''' Lee el texto del mensaje pentecostal de Pedro que resultó en 3.000 conversiones  (Hch. 2:14-41). Nota en particular los versículos 23, 36, y 40. ¿ Podría la vida de Pedro considerarse “sensible al buscador”?}}No gozarás en describir la ira de Dios a los demás, ni tampoco ellos gozarán. ¿A quién le gusta que se le diga que es un pecador que odia a Dios? Es mucho más fácil concentrarse exclusivamente en el amor de Dios. Sin embargo, el evangelio está incompleto sin un énfasis en la ira, pues esto es lo que pone el amor de Dios en perspectiva. Todos estábamos alejados de El, éramos enemigos en nuestra mente, caracterizados por el comportamiento pecaminoso, y éramos objetos de la ira. El tenía todo el derecho de fulminarnos sin dar ninguna explicación ni pedir disculpas. Pero al contrario, El entregó a su único Hijo amado para padecer el juicio en nuestro lugar. Jamás apreciaremos la necesidad absoluta de la justificación aparte de una revelación de la ira.

{{LeftInsert|“En el mundo de hoy hay poco énfasis en la doctrina bíblica del pecado. Pero una persona con un sentido superficial del pecado y de la ira de Dios contra el pecado no sentirá la necesidad ni comprenderá la doctrina bíblica de la justificación.”<ref name="Ten">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans, 1989), p. 153.</ref> –Anthony Hoekema}}Debemos volver a una presentación bíblica del evangelio, y a una respuesta bíblica a él. Debemos hacer que la gente se dé cuenta de su necesidad más seria y significante, una necesidad que ellos quizás ni sientan: Ser librados de la ira justificada de Dios. Debemos recordarles (y recordarnos a nosotros mismos) que aunque su ira tarda, es segura. Debemos explicar que, como la Biblia dice claramente, “¡Terrible cosa es caer en las manos del Dios vivo!” (He. 10:31).

{{RightInsert|'''Medita en 2 Tesalonicenses 1:5-9.''' ¿Qué es lo más sobresaliente para ti en esta vívida descripción del juicio?}}Al leer el mensaje de Jonathan Edwards me encontré pensando ¡Con razón hubo un avivamiento! Con razón el poder de Dios acompañó esta enseñanza. Con razón hubo convicción sin precedente durante esos tiempos. Sin disminuir la soberana presencia del Espíritu Santo que hizo tan fructífero al Gran Despertar, yo sometería que el contenido de la predica tuvo mucho que ver con ello también. Cuando la Iglesia vuelva a dar igual peso a la ira y a la misericordia en su proclamación del evangelio, entonces los individuos se convertirán con un profundo aprecio por la gracia. En vez de mezclarse con la cultura, se distinguirán como radicalmente diferentes. Podrán relacionarse a ella, pero ya no la reflejarán. Más bien, gracias a una conversión auténtica, reflejarán más y más el carácter de Dios.

=== Jamás Pierdas el Contacto ===

El teólogo R.C. Sproul describe un interesante encuentro que él tuvo con un creyente fanático pero que carecía de tacto. El hombre de repente le enfrentó un día mientras caminaba por un campo universitario.

-¿Eres salvo?- demandó el hombre sin ni siquiera presentarse. Sproul se sobresaltó y se sintió un poco ofendido por la forma en que el hombre se había dirigido a él.

-¿Salvo de qué?- le contestó.

Ahora era el supuesto evangelista el que se sobresaltó. Se sintió confundido y no pudo dar una respuesta específica. Probablemente se alejó sintiendo la necesidad de un mayor estudio bíblico. . . y una necesidad de elegir con más cuidado a sus blancos de evangelismo.

“Salvo” es una palabra muy conocida en nuestro vocabulario cristiano, pero la pregunta de Sproul merece una respuesta atenta: ¿De qué hemos sido salvos? A este punto del capítulo quizás ya hayas anticipado la respuesta. No hemos sido salvos de la baja auto-estima. Hemos sido salvos “del castigo venidero” (1 Ts. 1:10).

{{LeftInsert|“El amor divino triunfó sobre la ira divina por medio del sacrificio divino.”<ref name="Eleven">John R.W. Stott, ''The Cross of Christ'', p. 159.</ref> –John Stott}}Nuestra ignorancia de la ira no es pura coincidencia. Yo creo que evitamos el tema porque nos hace sentir temerosos y condenados. Hay verdad en eso, debemos sentirnos temerosos porque merecemos ser condenados. Pero un estudio de la ira nos lleva a un entendimiento de la gracia y a una libertad de la condenación. Tanto como merecíamos la condenación eterna, ¡Dios nos salvó de su ira y nos reconcilió consigo mismo! El repasar y revisar tu pasado no te arrastrará a un foso de desolada introspección. Al contrario, elevará a nuevas alturas tu entendimiento de Dios y su misericordia. Comprenderás la grandeza del amor de Dios en una dimensión que jamás has tenido antes.

{{RightInsert|'''Medita en Salmos 103:1-18.''' Nada provoca más la adoración que cuando nos damos cuenta de que Dios “no nos trata conforme a nuestros pecados ni nos paga según nuestras maldades”.}}En su comentario de nuestro pasaje bíblico en Colosenses, Peter O’Brien dice de la iglesia en Colosas: “La gravedad de su anterior condición sirve para magnificar la maravilla de la misericordia de Dios. El pasado no se recuerda porque el énfasis le cae a él, sino para llamar la atención hacia la acción poderosa de Dios. . . a favor del lector.”<ref name="Twelve">Peter T. O’Brien, ''Word Commentary—Colossians, Philemon,'' p. 66.</ref> No recordamos el pasado para poder permanecer en él, miramos atrás para que la acción poderosa de Dios a favor nuestro por medio de la obra justificadora de su Hijo pueda transformar nuestras vidas de una forma dramática que El determina. Ese fue el caso de Pablo. El nunca perdió el contacto con su pasado. Es más, mire el beneficio que obtuvo al hacer un poco de retrospección:

Cristo Jesús vino al mundo a salvar a los pecadores, de los cuales yo soy el primero. Pero precisamente por eso Dios fue misericordioso conmigo, a fin de que en mí, el peor de los pecadores, pudiera Cristo Jesús mostrar su infinita bondad. Así vengo a ser ejemplo para los que, creyendo en él, recibirán la vida eterna. Por tanto, al Rey eterno, inmortal, invisible, al único Dios, sea honor y gloria por los siglos de los siglos. Amén (1 Ti. 1:15-17).

¿Al mirar atrás, se puso Pablo en un estado de depresión? No, provocó un arranque espontáneo de adoración por la maravilla de la gracia de Dios. “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios”, escribió Pablo, “y eran sus enemigos.” Luego usa una de las palabras más pequeñas pero más bellas de la Biblia: “Pero ahora Dios, a fin de presentarlos santos, intachables e irreprochables delante de él, los ha reconciliado en el cuerpo mortal de Cristo mediante su muerte” (Col. 1:21,22).

En vez de dejarnos en nuestro estado sin esperanza, desamparos, desesperados, Dios nos reconcilió por medio de Jesús para que pudiéramos estar ante su presencia sin mancha y libres de acusación, en una sola palabra, justificados. Nos merecíamos el tormento eterno del infierno. Pero El nos dio la vida eterna por medio de su Hijo.

¿No son esas buenas noticias?

== Discusión en Grupo ==

1. ¿Afectó tu auto-estima este capítulo? ¿La imagen de ti mismo?

2. “Antes de tu conversión odiabas a Dios”, dice el autor (página 39). ¿Estás de acuerdo o no?

3. Un ateo del siglo diecinueve, el Coronel Robert Ingersoll dijo una vez: “La idea del infierno nació de la venganza y la brutalidad por un lado, y de la cobardía por otro. . . yo no tengo ningún respeto por ningún ser humano que crea en él. . . no me gusta esta doctrina, la odio, la aborrezco, desafío esta doctrina.” Si tuviera la oportunidad, ¿Cómo contestarías al Coronel Ingersoll?

4. Según el autor, ¿cuál es el ingrediente que falta en el evangelismo contemporáneo? (Página 44)

5. ¿Es posible temer a Dios sin tenerle miedo? Explica tu respuesta

6. ¿Cómo se distingue la ira de Dios de la nuestra?

7. En la página 44 el autor escribe: “Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema”. ¿Qué es lo que él quiere decir?

8. ¿Por qué Dios manda al infierno a los pecadores cuando podría demostrar misericordia al perdonarlos?

9. ¿Cómo puede un conocimiento de la ira de Dios profundizar nuestro sentido de seguridad en su amor? ¿Fue esa tu experiencia en este capítulo? 

== Lectura Recomendada ==

''Knowing God'' por J.I. Packer (Downers Grove, IL: InterVarsity Press, 1973)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Holiness of God'' por R.C. Sproul (Wheaton, IL: Tyndale House Publishers, 1985)

== Referencias ==

<references />

This Great Salvation/The Wrath of God/es

2008-06-19T06:02:20Z

Mrs royce:

== '''LA IRA DE DIOS''' ==

Un tema muy popular en la literatura cristiana de hoy es la “auto-estima”. En contraste, el tema del pecado frecuentemente se pasa por alto, o hasta es desafiado directamente. Llamar al pecado rebelión contra Dios es algo “superficial y un insulto al ser humano”, escribe un autor cristiano. A pesar de que aprecio la sinceridad de este individuo, me preocupa profundamente la perspectiva que él y muchos otros defienden. No es bíblica. Obstruye nuestro entendimiento de la seriedad del pecado, la realidad de la ira y la necesidad de la Cruz.

{{LeftInsert|'''Para más estudio:''' Adopta una ''correcta'' consideración de tu propia imagen (y rompe tu auto-estima) al repasar 1 Reyes 8:46, Jeremías 17:9, Romanos 3:10-18, 23, y 1 Juan 1:8.}}Jesús no fue a la Cruz para librarnos de la baja auto-estima, sino de algo mucho más serio: De la ira de Dios y de la presencia, el poder, y la paga del pecado (en donde el orgullo o demasiada auto-estima, tiene un lugar inmenso en nuestra vida).

Para entender cuán asombrosa es la gracia debemos entender la seriedad del pecado. Para apreciar el amor de Dios es necesario que entendamos su ira. Aunque no es nada bonito, una evaluación realista de nuestra propia pecaminosidad, y de sus horribles consecuencias, es un paso esencial en nuestra exploración de la doctrina de la justificación.

{{RightInsert|Si te hubieras nombrado a ti mismo como el director de la campaña política de Jesús para “Mesías ‘32 A.C.”, ¿Cuál de los siguientes discursos editarías?

❏ “Si alguno viene a mí y no sacrifica el amor a su padre y a su madre, a su esposa y a sus hijos, a sus hermanos y a sus hermanas, y aún a su propia vida, no puede ser mi discípulo” (Lc. 14:26)

❏ “Nadie que mire atrás después de poner la mano en arado es apto para el reino de Dios” (Lc. 9:62)

❏ “Dichosos serán ustedes cuando por mi causa la gente los insulte, los persiga y levante contra ustedes toda clase de calumnias” (Mt. 5:11)

❏ “Deja que los muertos entierren a sus propios muertos, pero tú ve y proclama el reino de Dios” (Lc. 9:60)

❏ De hecho, le resulta más fácil a un camello pasar por el ojo de una aguja, que a un rico entrar en el reino de Dios” (Mt. 19:24)

❏ “No crean que he venido a traer paz a la tierra. No vine a traer paz sino espada” (Mt. 10:34)

❏ “Si alguien te da una bofetada en la mejilla derecha, vuélvele también la otra. Si alguien te obliga a llevarle la carga un kilómetro, llévasela dos” (Mt. 5:39,41)

(¿Te alegra saber que Jesús no era un político?)}}=== Un Vistazo en el Espejo Retrovisor ===

“Por lo tanto, si alguno está en Cristo, es una nueva creación. ¡Lo viejo ha pasado, ha llegado ya lo nuevo!” (2 Co. 5:17). Meditar en el milagro de nuestra regeneración nos da verdadera causa para regocijarnos. Pero a menos que de vez en cuando veamos por el espejo retrovisor y nos recordemos de lo que éramos antes de que Dios en su misericordia nos regenerara, nuestra celebración será superficial. Como dijo una vez Martín Lutero: “La persona debe confrontar a su propia pecaminosidad en todas sus profundidades devastadoras antes de poder disfrutar del gozo de la salvación.”

En un versículo corto Pablo resume la enemistad que existía entre nosotros y Dios antes de la conversión: “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios y eran sus enemigos” (Col. 1:21) La absoluta necesidad y los extraordinarios beneficios de la justificación deben poder verse claramente a medida que examinamos este versículo.

'''Alejados de Dios.''' Pablo expande esta descripción en su carta a la iglesia de los efesios: “Recuerden que en ese entonces ustedes estaban separados de Cristo…ajenos a los pactos de la promesa, sin esperanza y sin Dios en el mundo” (Ef. 2:12). Estábamos alejados de Dios sin ninguna sensibilidad acerca de la realidad del pecado. Como ha declarado Peter T. O’Brien, estábamos “constante y persistentemente fuera de armonía con Dios.”<ref name="One">Peter T. O’Brien, ''Word Biblical Commentary—Colossians, Philemon'' (Waco, TX: Word Publishing Co., 1982), p. 66.</ref>

{{LeftInsert|'''Medita en Romanos 1:28-32.''' Este pasaje no se refiere a un grupo selecto de los peores pecadores del mundo, sino que describe el estado natural de toda persona que no ha sido regenerada. Ve también Efesios 2:1-3.}}Claro que dudo que estuvieras “constante y persistentemente” ''consciente'' de tu separación en ese entonces. Antes de convertirme, yo no me daba cuenta alguna de mi separación de Dios. Estaba dedicado ávidamente a la vida fiestera, gozaba de los placeres pasajeros del pecado. Tenía muy poco conocimiento de Dios, y no tenía ningún interés en El.

Ya sea que estemos conscientes o no de la separación en ese momento, las Escrituras declaran que todo individuo tiene una desesperante necesidad de ser reconciliado con Dios. Nuestra separación era absoluta. Si no hubiera sido por la misericordiosa intervención de Dios, hubiéramos sido separados de El por toda la eternidad. No había nada que pudiéramos hacer para alterar ese estado de alejamiento.

{{LeftInsert|“Tenemos una extraña ilusión de que con el tiempo se cancela el pecado. He oído a otros y me he oído a mí mismo volver a contar las crueldades y falsedades cometidas en mi niñez como si no importaran ahora, y hasta lo hacemos riendo, pero el pasar del tiempo no afecta en nada a la realidad ni a la culpabilidad del pecado.”<ref name="Two">Bruce Milne, ''Know the Truth'' (Leicester, England: InterVarsity Press, 1982), p. 154.</ref> - C.S. Lewis}}'''Enemigos en nuestra mente.''' Un rumor constante y popular ha estado circulando por varios miles de años que dice que el hombre es esencialmente bueno. Claro que cometemos errores, pero por lo general somos personas bastante decentes. Cualquiera que cree en ese mito no está poniendo atención. Como lo expresa Pablo tan claramente a los colosenses, no éramos aliados de Dios, ni siquiera observadores neutrales. R.C. Lucas dice que éramos “antagonistas, no simplemente apáticos”.<ref name="Three">R.C. Lucas, ''The Message of Colossians and Philemon'' (Downers Grove, IL: InterVarsity Press, 1980), p. 61.</ref> El teólogo Anthony Hoekema establece muy bien el punto en esta declaración: “Por lo tanto el pecado es fundamentalmente oposición a Dios, rebelión contra Dios, que se enraíza en el odio hacia Dios.”<ref name="Four">Anthony Hoekema, ''Saved by Grace'' (Grand Rapids, MI: Wm. B. Eerdmans Co., 1989), p.47</ref>

Antes de tu conversión odiabas a Dios. Yo también. No te halagues ni te engañes a ti mismo al alentar cualquier pensamiento contrario. No apreciarás el hecho de que ahora lo amas si no te das cuenta de que antes lo odiabas.

{{LeftInsert|'''Para más estudio:''' Lee Romanos 1:18-21. ¿Pueden ser acusados de ser enemigos de Dios, los que nunca han escuchado el evangelio ni han leído la Biblia?}}'''La maldad en nuestro comportamiento.''' Asociamos la palabra “perversidad” con la clase de atrocidades que podrían cometer Saddam Hussein o Adolfo Hitler. Pero cualquier cosa que desafía o rechaza la autoridad de Dios es perversidad. Pecar quiere decir desafiar o desobedecer la ley moral de Dios. Puede incluir los motivos, las actitudes o el comportamiento. Desde la perspectiva de Dios, aún nuestro “mejor” comportamiento es hasta cierto grado perverso.

El momento en que cometemos un pecado, éste pasa al pasado inalterable. Nuestro registro esta manchado permanentemente. Y éste registro será revisado por Dios Todopoderoso.

{{RightInsert|Enumera una o dos cosas que hiciste antes de ser cristiano que consideres como algo bueno. Después lee Salmos 14:2,3 e Isaías 64:6, y resume brevemente la perspectiva que Dios tiene de tus hechos buenos.

}}“En un momento u otro”, dice R.C. Sproul, “todos hemos sido acosados por el sobrio pensamiento de que un día cada uno de nosotros estará ante la presencia de Dios para ser juzgado. El temor que surge de dicha posibilidad emana de nuestra consciencia de que, basados en nuestro propio mérito, jamás oiremos el veredicto de ‘no es culpable’”.<ref name="Five">From a tape by R.C. Sproul titled “Saved from the Wrath to Come” (Lake Mary, FL: Ligonier Ministries, 1991).</ref> Nuestro pasado nos acusará por haber asaltado directamente, una y otra vez, la autoridad de Dios. No tendremos excusa. Y aunque es misericordioso, Dios en su justicia no pasará por alto ni ignorará nuestra rebelión. El nos hará responsables.

¿Estas tan familiarizado con tu estado de nueva creación que te has olvidado de que estabas apartado de Cristo? Meditar en nuestro pecado y en la ira de Dios no nos llevará a la condenación; más bien, nos llevará a una apreciación intensa de lo que Jesús logró en la Cruz. Si nunca te has sentido impresionado por tu propia indignidad, dudo que comprendas o aprecies lo suficiente la gracia de Dios. Respetuosamente dudaría de que siquiera lo conozcas a El un poco.

=== Atascado en la Era de Piedra ===

{{RightInsert|“Cualquier infracción de la ley moral equivale a un asalto directo a Dios. El momento en que la cometemos, se convierte en parte integral de todo el movimiento de resistencia que, al afirmar su deidad, está obligado a reconocer y oponer.”<ref name="Six">Bruce Milne, ''Know the Truth'', p. 154.</ref> – Bruce Milne}}La ira de Dios no es un tema de conversación de moda entre esta generación de optimistas “baby boomers” (los que nacieron durante los veinte años después de la segunda guerra mundial), quienes están obsesionados con mejorarse a sí mismos. Todavía no he visto a Oprah Winfrey dedicar tiempo en su programa al tema de la ira de Dios. Nuestra cultura no la toma en serio. Se ve como una noción primitiva. Pero lo que aterra es el hecho de que la Iglesia, con tanta frecuencia, se relaciona al tema de forma parecida. En muchas iglesias nunca se menciona la ira de Dios. Muchos teólogos la descartan. Sintiéndonos avergonzados por conceptos tan anticuados como el del infierno y el tormento, les quitamos importancia y dudamos de su existencia. El resultado más común es un énfasis exagerado en el amor de Dios sin un énfasis correspondiente en su santidad y su ira.

{{LeftInsert|'''Medita en Romanos 11:22.''' ¿Puedes aceptar el hecho de que Dios tiene rasgos tan contrastantes? ¿Cómo demuestra El cada una de estas características?}}Al tratar toda medida para encubrir este rasgo “vergonzoso” del carácter de Dios, hemos comunicado este mensaje a nuestra cultura: Dios es infinitamente comprensivo, compasivo, paciente, y sentimental. ¡Dios es amable! Dios es como un Mr. Rogers cósmico, siempre listo para saludarnos con una sonrisa calurosa y una palabra agradable.

{{RightInsert|Cada una de las siguientes citas bíblicas describe un aspecto particular del tormento en el infierno. En el espacio al lado de cada versículo, escribe la condición que revela cada uno.
Ejemplo:

• Job 18:17-19 ''Totalmente despreciable''

• Judas 13 ___________________________

• Apocalipsis 21:8 ___________________________

• Lucas 16:24 ___________________________

• Mateo 22:13 ___________________________

• Apocalipsis 14:11 ___________________________

• Daniel 12:2 ___________________________

(Las respuestas se encuentran impresas al final de la página 43.)}}Debido a que se nos hace difícil reconciliar la ira con nuestra percepción de un Dios amoroso, la Iglesia y la presente cultura han buscado crear a un Dios a su propia imagen. Pero las Escrituras no piden disculpas con respecto a la ira de Dios. De hecho, A.W. Pink nota que hay más referencias a la ira de Dios en la Biblia que a su amor. Probablemente no tenemos muchos de estos pasajes subrayados, pero quizás deberíamos tenerlos. Es necesario que prestemos serio estudio a la ira de Dios.

{{LeftInsert|“El mito más destructivo de la religión americana del siglo veinte es. . . que no hay ira en Dios. Nada promueve más la impiedad que ese mito.”<ref name="Seven">From a tape by R.C. Sproul titled “The Innocent Native in Africa,” from the series ''Objections Answered'' (Lake Mary, FL: Ligonier Ministries).</ref> – R.C. Sproul}}Pablo y otros escritores bíblicos no tenían inhibición alguna al expresar la ira de Dios. ¿Por qué? Porque sabían que entender la solución de la justificación comienza con entender la realidad de la ira de Dios. A menos que te des cuenta de la certidumbre de la ira, no entenderás la necesidad de la justificación. Sin la ira, la misericordia no tiene ningún significado. Sin la ira, la gracia es innecesaria. Sin la ira, no se tiene ningún evangelio. Sin la ira, jamás sentirás la necesidad de ser justificado ante el Dios Todopoderoso.

{{LeftInsert|'''Para más estudio:''' Para ver lo que la Biblia dice sobre el infierno, ve Mateo 3:12, 5:22, y 26:41, Marcos 9:47-49, Lucas 3:17, y 2 Pedro 2:4.}}Es difícil comunicar efectivamente el tema de la ira de Dios. Algunas personas parecen disfrutar el describir los horrores que le esperan al pecador no arrepentido. Esa no es la actitud de Dios, y no debe ser la nuestra. Probablemente tu periódico local y las noticias por las cadenas de televisión no van a investigar el tema de la ira – por lo menos no de una manera bíblica – de modo que examinemos lo que las Escrituras tienen que decir acerca de este tema.

=== Cuando el Pecado y la Santidad Chocan ===

Los medios noticieros apodaron a Jack Kevorkian el “Doctor Muerte” por usar un aparato para ayudar a las personas a suicidarse. No puedo olvidar el momento que vi un corto de video que muestra a Kevorkian y a dos mujeres justo antes de que ellas se quitaran la vida. Estas señoras tenían una calma muy rara. Mientras hablaban de su deseo de acabar con su vida, yo sentí gran pena y un sentimiento de horror. No tenían idea de lo que les esperaba más allá de la muerte. No dispuestas a enfrentar la enfermedad que afligía sus cuerpos, sin darse cuenta sometían sus almas a la ira de Dios.

La ira de Dios es real. Es terrible. Cuando su santidad y nuestro pecado chocan, el resultado inevitable es la ira, que J.I. Packer describe como “la acción resuelta de Dios para castigar el pecado.”

Dios no es indulgente, ni tampoco simplemente se indigna por nuestro pecado. Su ira hace que las novelas de terror de Stephen King parezcan cuentos de cuna. Entre más lo llegas a conocer, más aumenta tu temor a El. Y eso es bueno. Si esta generación fuera a hacer un rápido estudio sobre el temor a Dios, nuestra superficial opinión del pecado se profundizaría inmediatamente.

{{LeftInsert|“En parte, el hecho de que no creemos que el pecado provoca la ira de Dios se debe a que el pecado no provoca nuestra propia ira.”<ref name="Eight">John R.W. Stott, ''The Cross of Christ'' (Downers Grove, IL: InterVarsity Press, 1986), p. 109.</ref> – R.W. Dale}}El profeta Habacuc dice de Dios: “Son tan puros tus ojos que no puedes ver el mal; no te es posible contemplar el sufrimiento” (Hab. 1:13). Al expresar el juicio pendiente de Dios contra Nínive, Nahúm profetizó:

“El SEÑOR es un Dios celoso y vengador. ¡SEÑOR de la venganza, SEÑOR de la ira! El SEÑOR se venga de sus adversarios; es implacable con sus enemigos. El SEÑOR es lento para la ira, imponente en su fuerza. El SEÑOR no deja a nadie sin castigo. . .

¿Quién podrá enfrentarse a su indignación? ¿Quién resistirá el ardor de su ira? Su furor se derrama como fuego; ante él se resquebrajan las rocas. Bueno es el SEÑOR; es refugio en el día de la angustia, y protector de los que en él confían. Pero destruirá a Nínive con una inundación arrasadora; ¡aun en las tinieblas perseguirá a sus enemigos!” (Nah. 1:2-3,6-8)

La ira de Dios no estaba reservada solo para Nínive. Aunque El demuestra increíble paciencia y es “lento para la ira”, nuestros pecados igual provocan su ira. Si rechazamos la bondad de Dios que ha sido ofrecida a través de la persona y la obra consumada de Jesucristo, un día experimentaremos su severidad, y no tendremos a nadie más que culpar sino a nosotros mismos.

Dios no comunica su ira sólo por medio de unos cuantos profetas menores en ciertas breves y oscuras secciones del Antiguo Testamento. Pablo escribe en el primer capítulo de Romanos: “Ciertamente, la ira de Dios viene revelándose desde el cielo contra toda impiedad e injusticia de los seres humanos, que con su maldad obstruyen la verdad” (v. 18). La ira de Dios era una presente realidad en los días de Pablo, y también lo es en los nuestros. No es necesario que te preguntes si un día América será juzgada. América ''ya está'' experimentando la ira de Dios. Cuando los individuos llaman al mal bien y al bien mal, cuando la vida inmoral e idólatra se convierte en la norma, ten por seguro que estas son manifestaciones de la ira. Una de las formas de juicio más eficaces y horribles ocurre cuando Dios deja de intervenir a nuestro favor. El simplemente se retira y dice en efecto: “Yo les dejaré a su propio cuidado y les permitiré experimentar las consecuencias de su rebelión.”

Dios no tiene que destruirnos directamente; lo único que tiene que hacer es quitar su mano y nosotros nos destruimos a nosotros mismos.

La ira de Dios no es como la ira del hombre. El no tiene un mal genio. Esto no se trata de un entrenador de baloncesto mal disciplinado que despliega una rabieta al lado de la cancha. La ira de Dios es justa. No es ni arbitraria ni impredecible. Más bien, es una premeditada y medida reacción a nuestra impiedad y a nuestra maldad. Esas cosas enojan a Dios. ¡Y El lo expresará! ¡Los que reciben la ira de Dios la merecen! No tienen a nadie más que culpar sino a sí mismos.

Quizás estés pensando: “Ese que estas describiendo no es mi Dios”, pero este es el Dios revelado en la Biblia. Aunque raramente se habla de ello entre los cristianos de hoy, la ira y la justicia son parte de su carácter. Su ira es totalmente apropiada, ya que si no se enojara por el pecado no podría ser moralmente perfecto. La ira de Dios es tan real como su amor, y ese hecho pone al que no es regenerado en un estado serio y desesperante.

Antes de concluir esta sección, permíteme introducir un punto final. ¿Cuál fue el propósito principal de la Cruz? Solo éste: Fue ahí que Jesús satisfizo la feroz y santa ira del Dios Todopoderoso que de otra manera nosotros hubiéramos experimentado. La acumulada y justificada ira de Dios cayó, con todo su poder y severidad, no sobre nosotros que la merecemos, sino sobre su Hijo. Jesús no solo nos salvó de nuestro pecado, El nos salvó de Dios mismo.

“Eramos por naturaleza objeto de la ira de Dios”, escribió Pablo (Ef. 2:3). Dios pudo y debió habernos juzgado por nuestra rebelión contra su mando. En vez de eso, extendió su gracia. En la Cruz, El encontró una manera de reconciliar su perfecta justicia y su perfecta misericordia. El mismo que se oponía a nosotros cuando estábamos en nuestro pecado murió en nuestro lugar para que nosotros, sus enemigos, pudiéramos ser adoptados en su familia.

Jonathan Edwards fue una fuerza instrumental que impulsó el primer Gran Despertar de América a mediados del siglo dieciocho. Quizás se lo conoce mejor por un mensaje que predicó titulado “Pecadores en las manos de un Dios enfurecido”. Según testigos oculares, varios miembros de la congregación de Edwards fueron afectados tan dramáticamente por el mensaje que se agarraron de sus asientos, cayeron de rodillas, y clamaron en angustia ante la posibilidad de su propia condenación.

Este no fue un discurso típico de “fuego y azufre”. Por lo que tengo entendido, los oyentes no fueron influenciados por un golpe con los puños en el púlpito ni por alaridos y ojos desorbitados, porque no hubo nada de eso, Edwards leyó el mensaje con una voz monótona. Y aunque sí pintó un vívido cuadro de la ira divina, dio énfasis principalmente a las manos de Dios llenas de gracia, pues como Edwards muy bien se daba cuenta, cuando nos encontramos con la realidad de la ira, recibimos un nuevo deseo y apreciación por la gracia.

La ira de Dios es real, aterrorizante, inevitable. Pero sus manos traspasadas por los clavos están abiertas y llenas de misericordia. Todos los que se humillan maravillados ante la Cruz serán exentos de la ira que vendrá.

=== Necesidades No Percibidas ===

Hace poco, una encuesta nacional de Gallup reveló que un mayor número de americanos se consideran haber sido “nacidos de nuevo”. Pero es un poco prematuro comenzar a celebrar, porque el impacto de la Iglesia en esta cultura no marcha con las estadísticas. Si el porcentaje de los americanos que se dicen ser cristianos fueran auténticos discípulos de Jesucristo, nuestra sociedad experimentaría una reforma radical.

Este problema se aumenta cuando la gente que supuestamente se está convirtiendo no tiene ninguna consciencia del pecado. En vez de confrontar a individuos con la realidad de la ira de Dios, el evangelismo se ha degenerado a un trabajo de venta. En vez de clarificar el horror de la condición pecaminosa del hombre y su desesperante necesidad de Cristo, el evangelio ha sido reempacado como un vistoso conjunto de beneficios dirigido a ciertas “necesidades percibidas”.

Pero guiar a la gente a la conversión sin primero exponerla a la magnitud de su propio pecado y a la ira de Dios, es verdaderamente es una terrible perdida. Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema. No se dan cuenta de cómo han violado la perfecta ley de Dios y no sienten la justificada ira de Dios en sus vidas. Como resultado, debido a que no se han imaginado lo que es la asombrosa gracia del Dios Todopoderoso, terminan inseguros de su amor.

No gozarás en describir la ira de Dios a los demás, ni tampoco ellos gozarán. ¿A quién le gusta que se le diga que es un pecador que odia a Dios? Es mucho más fácil concentrarse exclusivamente en el amor de Dios. Sin embargo, el evangelio está incompleto sin un énfasis en la ira, pues esto es lo que pone el amor de Dios en perspectiva. Todos estábamos alejados de El, éramos enemigos en nuestra mente, caracterizados por el comportamiento pecaminoso, y éramos objetos de la ira. El tenía todo el derecho de fulminarnos sin dar ninguna explicación ni pedir disculpas. Pero al contrario, El entregó a su único Hijo amado para padecer el juicio en nuestro lugar. Jamás apreciaremos la necesidad absoluta de la justificación aparte de una revelación de la ira.

Debemos volver a una presentación bíblica del evangelio, y a una respuesta bíblica a él. Debemos hacer que la gente se dé cuenta de su necesidad más seria y significante, una necesidad que ellos quizás ni sientan: Ser librados de la ira justificada de Dios. Debemos recordarles (y recordarnos a nosotros mismos) que aunque su ira tarda, es segura. Debemos explicar que, como la Biblia dice claramente, “¡Terrible cosa es caer en las manos del Dios vivo!” (He. 10:31).

Al leer el mensaje de Jonathan Edwards me encontré pensando ¡Con razón hubo un avivamiento! Con razón el poder de Dios acompañó esta enseñanza. Con razón hubo convicción sin precedente durante esos tiempos. Sin disminuir la soberana presencia del Espíritu Santo que hizo tan fructífero al Gran Despertar, yo sometería que el contenido de la predica tuvo mucho que ver con ello también. Cuando la Iglesia vuelva a dar igual peso a la ira y a la misericordia en su proclamación del evangelio, entonces los individuos se convertirán con un profundo aprecio por la gracia. En vez de mezclarse con la cultura, se distinguirán como radicalmente diferentes. Podrán relacionarse a ella, pero ya no la reflejarán. Más bien, gracias a una conversión auténtica, reflejarán más y más el carácter de Dios.

Jamás Pierdas el Contacto

El teólogo R.C. Sproul describe un interesante encuentro que él tuvo con un creyente fanático pero que carecía de tacto. El hombre de repente le enfrentó un día mientras caminaba por un campo universitario.

-¿Eres salvo?- demandó el hombre sin ni siquiera presentarse. Sproul se sobresaltó y se sintió un poco ofendido por la forma en que el hombre se había dirigido a él.

-¿Salvo de qué?- le contestó.

Ahora era el supuesto evangelista el que se sobresaltó. Se sintió confundido y no pudo dar una respuesta específica. Probablemente se alejó sintiendo la necesidad de un mayor estudio bíblico. . . y una necesidad de elegir con más cuidado a sus blancos de evangelismo.

“Salvo” es una palabra muy conocida en nuestro vocabulario cristiano, pero la pregunta de Sproul merece una respuesta atenta: ¿De qué hemos sido salvos? A este punto del capítulo quizás ya hayas anticipado la respuesta. No hemos sido salvos de la baja auto-estima. Hemos sido salvos “del castigo venidero” (1 Ts. 1:10).

Nuestra ignorancia de la ira no es pura coincidencia. Yo creo que evitamos el tema porque nos hace sentir temerosos y condenados. Hay verdad en eso, debemos sentirnos temerosos porque merecemos ser condenados. Pero un estudio de la ira nos lleva a un entendimiento de la gracia y a una libertad de la condenación. Tanto como merecíamos la condenación eterna, ¡Dios nos salvó de su ira y nos reconcilió consigo mismo! El repasar y revisar tu pasado no te arrastrará a un foso de desolada introspección. Al contrario, elevará a nuevas alturas tu entendimiento de Dios y su misericordia. Comprenderás la grandeza del amor de Dios en una dimensión que jamás has tenido antes.

En su comentario de nuestro pasaje bíblico en Colosenses, Peter O’Brien dice de la iglesia en Colosas: “La gravedad de su anterior condición sirve para magnificar la maravilla de la misericordia de Dios. El pasado no se recuerda porque el énfasis le cae a él, sino para llamar la atención hacia la acción poderosa de Dios. . . a favor del lector.”12 No recordamos el pasado para poder permanecer en él, miramos atrás para que la acción poderosa de Dios a favor nuestro por medio de la obra justificadora de su Hijo pueda transformar nuestras vidas de una forma dramática que El determina. Ese fue el caso de Pablo. El nunca perdió el contacto con su pasado. Es más, mire el beneficio que obtuvo al hacer un poco de retrospección:

Cristo Jesús vino al mundo a salvar a los pecadores, de los cuales yo soy el primero. Pero precisamente por eso Dios fue misericordioso conmigo, a fin de que en mí, el peor de los pecadores, pudiera Cristo Jesús mostrar su infinita bondad. Así vengo a ser ejemplo para los que, creyendo en él, recibirán la vida eterna. Por tanto, al Rey eterno, inmortal, invisible, al único Dios, sea honor y gloria por los siglos de los siglos. Amén (1 Ti. 1:15-17).

¿Al mirar atrás, se puso Pablo en un estado de depresión? No, provocó un arranque espontáneo de adoración por la maravilla de la gracia de Dios. “En otro tiempo ustedes, por su actitud y sus malas acciones, estaban alejados de Dios”, escribió Pablo, “y eran sus enemigos.” Luego usa una de las palabras más pequeñas pero más bellas de la Biblia: “Pero ahora Dios, a fin de presentarlos santos, intachables e irreprochables delante de él, los ha reconciliado en el cuerpo mortal de Cristo mediante su muerte” (Col. 1:21,22).

En vez de dejarnos en nuestro estado sin esperanza, desamparos, desesperados, Dios nos reconcilió por medio de Jesús para que pudiéramos estar ante su presencia sin mancha y libres de acusación, en una sola palabra, justificados. Nos merecíamos el tormento eterno del infierno. Pero El nos dio la vida eterna por medio de su Hijo.

¿No son esas buenas noticias?

== Discusión en Grupo ==

1. ¿Afectó tu auto-estima este capítulo? ¿La imagen de ti mismo?

2. “Antes de tu conversión odiabas a Dios”, dice el autor (página 39). ¿Estás de acuerdo o no?

3. Un ateo del siglo diecinueve, el Coronel Robert Ingersoll dijo una vez: “La idea del infierno nació de la venganza y la brutalidad por un lado, y de la cobardía por otro. . . yo no tengo ningún respeto por ningún ser humano que crea en él. . . no me gusta esta doctrina, la odio, la aborrezco, desafío esta doctrina.” Si tuviera la oportunidad, ¿Cómo contestarías al Coronel Ingersoll?

4. Según el autor, ¿cuál es el ingrediente que falta en el evangelismo contemporáneo? (Página 44)

5. ¿Es posible temer a Dios sin tenerle miedo? Explica tu respuesta

6. ¿Cómo se distingue la ira de Dios de la nuestra?

7. En la página 44 el autor escribe: “Innumerables convertidos llegan muy pronto a la solución sin realmente comprender cuál es el problema”. ¿Qué es lo que él quiere decir?

8. ¿Por qué Dios manda al infierno a los pecadores cuando podría demostrar misericordia al perdonarlos?

9. ¿Cómo puede un conocimiento de la ira de Dios profundizar nuestro sentido de seguridad en su amor? ¿Fue esa tu experiencia en este capítulo?

 

== Lectura Recomendada ==

''Knowing God'' por J.I. Packer (Downers Grove, IL: InterVarsity Press, 1973)

''The Atonement'' por Leon Morris (Downers Grove, IL: InterVarsity Press, 1984)

''The Holiness of God'' por R.C. Sproul (Wheaton, IL: Tyndale House Publishers, 1985)

== Referencias ==

<references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T23:08:10Z

Mrs royce:

{{MasterHeader
|author= Dave Harvey
|partnerurl= www.sovereigngraceministries.org
|partner= Sovereign Grace Ministries
|date= 1996
|other= It is part of the "In Pursuit of Godliness" series.
|categorytopic= Church Life
|mediatype= chapter
|lang= English
|editor= n/a
|translator= n/a
|levels= 1
|reviewed=Not Reviewed
|newtitle= Chapter Seven: And Now for the Big Picture
}}

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo & Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper & Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

== Group Discussion ==

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....)

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections? 

 

== Recommended Reading ==

''The Body'' by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

''The Church'' by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

''Life in the Father’s House'' by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

''Spiritual Disciplines Within the Church'' by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

== Notes ==

 <references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T02:54:57Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo & Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper & Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

==== Group Discussion ====

----

 

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....)

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections? 

 

==== Recommended Reading ====

----

 ''The Body'' by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

''The Church'' by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

''Life in the Father’s House'' by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

''Spiritual Disciplines Within the Church'' by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

 

==== Notes ====

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 <references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T02:48:58Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== ===

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo &amp; Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper &amp; Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

==== Group Discussion ====

----

 

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....)

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections? 

 

==== Recommended Reading ====

----

 ''The Body'' by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

''The Church'' by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

''Life in the Father’s House'' by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

''Spiritual Disciplines Within the Church'' by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

 

==== Notes ====

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 <references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T02:43:21Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== ===

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo & Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper & Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

==== Group Discussion ====

----

 

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....)

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections? 

 

==== Recommended Reading ====

----

 ''The Body'' by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

''The Church'' by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

''Life in the Father’s House'' by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

''Spiritual Disciplines Within the Church'' by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

 

==== Notes ====

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 <references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T02:38:07Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== ===

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo & Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper & Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

==== Group Discussion ====

----

 

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....)

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections? 

 

==== Recommended Reading ====

----

====   ====

''The Body'' by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

''The Church'' by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

''Life in the Father’s House'' by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

''Spiritual Disciplines Within the Church'' by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

 

==== Notes ====

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<references />

Why Small Groups?/And Now for the Big Picture

2008-05-09T02:30:00Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo &amp; Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper &amp; Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

 

=== Here’s What Devotion Looks Like ===

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

{{RightInsert|'''Meditate on Psalm 141:5.''' If you had David’s attitude, would you find it any easier to reveal yourself to others?}}As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond.}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellectually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

 

=== The Church-Lite Virus ===

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert|'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority.''' When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure.'''The local church is ''the'' New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel. 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church's direction and accountability. 

{{RightInsert|'''Meditate on Matthew 16:18.''' What is Jesus determined to build?}}In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref> 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best. 

'''They can create an alternative testimony.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God. 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church. 

{{RightInsert|'''For Further Study:''' Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?}}To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective. 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10). 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church. 

{{LeftInsert|“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”}}Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us. 

{{RightInsert|'''Meditate on 1Timothy 3:15.''' What a powerful description of the church!}}Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same! 

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul. 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them? 

{{LeftInsert|“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”}}Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.'' 

{{RightInsert|'''For Further Study:''' If we love the world and its pleasures, how do we feel toward God? (See 1John 2:15)}}Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place. 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death: 

I won’t have any money to leave behind

I won’t have the fine and luxurious things of life to leave behind

''I just want to leave a committed life behind''

And that’s all I want to say... 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church. 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind. 

And that’s all I have to say. 

 

==== Group Discussion ====

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....) 

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections?

 

 

==== Recommended Reading  ====

The Body by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

The Church by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

Life in the Father’s House by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

Spiritual Disciplines Within the Church by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

 

==== Notes ====

<references /> 

 
<div> </div>

Why Small Groups?/And Now for the Big Picture

2008-05-09T00:21:37Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening. 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away.  

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.” 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response.  

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.'' 

Mark said no. Four years later, he has no regrets. 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!” 

That higher priority was the local church. 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”) 

Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church. 

{{RightInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete. 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref>  

That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people: 

{{RightInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42) 

This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your  devotion on divine pursuits. These three critical steps—''forsaking, addition, ''and ''devotion''—encompass what it means to be genuinely committed to the local church. 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion. 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17). 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it. 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo &amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp; Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper &amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp; Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes: 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref> 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service. 

Church can’t be a mere accessory. We must be added. 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.'' 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey: 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning! 

Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.) 

{{RightInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church. 

How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life? 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life. 

=== Here’s What Devotion Looks Like ===

So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients: 

{{RightInsert|'''For Further Study:''' Where do you find churches meeting in Romans 16:5, 1Corinthians 16:19, and Colossians 4:15?}}}'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items. 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus. 

As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life. 

{{RightInsert|Meditate on Psalm 141:5. If you had David’s attitude, would you find it any easier to reveal yourself to others?}}Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark. 

{{LeftInsert|Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16...then ask God how you should respond. }}I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!) 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship. 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions. 

{{LeftInsert|“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellec- tually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”}}I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable. 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone. 

Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get. 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways. 

{{RightInsert|'''Meditate on Galatians 5:13.''' How are we to use the freedom we have in Christ?}}For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2). 

{{LeftInsert|'''TOO TIRED AND TOO LAZY''' 
''A Testimony''
 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of 

Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

'''— Brian Schwatka (College Park, MD)'''}}In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve! 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history. 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic. 

Yup. Today, things are a bit different. 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled. 

What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church? 

{{RightInsert|“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”}}To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin. 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system. 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups. 

=== The Church-Lite Virus ===

Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''! 

{{RightInsert|'''For Further Study:''' The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.}}Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more? 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality. 

The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right. 

{{RightInsert|'''Meditate on Hebrews 10:25.''' Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel like meeting together?}}Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow. 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards. 

{{LeftInsert|“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”}}Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble. 

But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33). 

Things had to change. And they did. 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough. 

{{RightInsert|'''For Further Study: Read Matthew 19:27- 29.''' What does Jesus promise to those who sacrifice deeply to follow him?}}Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs. 

{{LeftInsert|Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________}}Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries. 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically. 

{{RightInsert|'''Meditate on Ephesians 3:8-11.''' Through what institution is God displaying his manifold wisdom?}}}Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor. 

Is this really the New Testament pattern? 

Now, please remember that phrase: “Don’t hear what I’m not saying!” 

{{LeftInsert|“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”}}The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church. 

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role. 

{{RightInsert:'''For Further Study:''' Read Ephesians 4:11-13. Whom has God equipped to lead Christians to unity and maturity?}}'''They can create an alternative authority'''. When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight. 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives. 

'''They can create an alternative structure'''. The local church is the New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel.

 

Meditate on Matthew 16:18. What is Jesus determined to build?

 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church’s direction and accountability.

 

In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref>

 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best.

 

'''They can create an alternative testimony''''''.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God.

 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church.

 

To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective.

 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10).

 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church.

 

“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”

 

Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us.

 

Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

 

For Further Study: Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?

 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same!

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul.

 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them?

 

Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.''

 

Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place.

 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”

 

For Further Study: If we love the world and its pleasures, how do we feel toward God? (See 1 John 2:15)

 

Meditate on 1Timothy 3:15. What a powerful description of the church!

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death:

 

I won’t have any money to leave behind

 

I won’t have the fine and luxurious things of life to leave behind

 

''I just want to leave a committed life behind''

 

And that’s all I want to say... 

 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church.

 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind.

 

And that’s all I have to say.

 

==== Group Discussion ====

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....) 

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections?

 

==== Recommended Reading  ====

The Body by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

The Church by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

Life in the Father’s House by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

Spiritual Disciplines Within the Church by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

==== Notes ====

<references /> 

 
<div> </div>

Why Small Groups?/And Now for the Big Picture

2008-05-08T23:22:39Z

Mrs royce:

== CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' ==

The silence was deafening.

 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away. 

 

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.”

 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response. 

 

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.''

 

Mark said no. Four years later, he has no regrets.

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!”

 

That higher priority was the local church.

 

{{LeftInsert|“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="One">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”}}Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”)

 

Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church.

 

{{LeftInsert|'''Meditate on Matthew 6:33.''' What are we really supposed to seek first? What are the benefits for those who do?}}Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete.

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="Two">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref> 

 

That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people:

 

{{LeftInsert|'''For Further Study:''' Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? }}With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42)

 

This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your 

devotion on divine pursuits. These three critical steps—''forsaking, addi''''tion,'''''and ''devotion''—encompass what it means to be genuinely committed to the local church.

 

{{LeftInsert|What is one practice you clearly needed to forsake when you first became a Christian?}}The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion.

 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17).

 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it.

 

{{LeftInsert|“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="Three">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”}}In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="Four">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo &amp;amp;amp;amp;amp;amp;amp;amp;amp; Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="Five">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper &amp;amp;amp;amp;amp;amp;amp;amp;amp; Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes:

 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="Six">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref>

 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service.

 

Church can’t be a mere accessory. We must be added.

 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.''

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey:

 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning!

 

Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.)

 

{{LeftInsert|'''Meditate on Ephesians 2:19-22.''' Like a master brick-layer, God has built you into the church—and put you there to stay! }}Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church.
 

How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="Seven">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life?
 

{{LeftInsert|“While a small group may be part of a church, it is not a substitute for the church.<ref name="Eight">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”}}Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life.
 

=== Here’s What Devotion Looks Like ===

So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients:

 

For Further Study: Where do you find churches meeting in Romans 16:5,

1Corinthians 16:19, and Colossians 4:15?

 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items.

 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus.

 

As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="Nine">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life.

 

Meditate on Psalm 141:5. If you had David’s attitude, would you find it any easier to reveal yourself to others?

 

Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark.

 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!)

 

2 Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16... then ask God how you should respond. 

 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship.

 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions.

 

“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellec- tually, and emotionally.<ref name="Ten">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”

 

I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable.

 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone.

 

Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get.

 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways.

 

Meditate on Galatians 5:13. How are we to use the freedom we have in Christ?

 

For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2).

 

TOO TIRED AND TOO LAZY

A Testimony

 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of 

Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

— Brian Schwatka (College Park, MD)

 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve!

 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history.

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic.

 

Yup. Today, things are a bit different.

 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="Eleven">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled.

 

What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church?

 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin.

 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system.

 

“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="Twelve">Ibid., p. 276.</ref>— Charles Colson”

 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups.

 

=== The Church-Lite Virus ===

Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''!

 

For Further Study: The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.

 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more?

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality.

 

The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right.

 

Meditate on Hebrews 10:25. Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel 

like meeting together?

 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow.

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards.

 

Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble.

 

But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33).

 

Things had to change. And they did.

 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough.

 

Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs.

 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="Thirteen">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”

 

For Further Study: Read Matthew 19:27- 29. What does Jesus promise to those who sacrifice deeply to follow him?

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries.

 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically.

 

Meditate on Ephesians 3:8-11. Through what institution is God displaying his manifold wisdom?

 

Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor.

 

Is this really the New Testament pattern?

 

Now, please remember that phrase: “Don’t hear what I’m not saying!”

 

The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church.

 

“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="Fourteen">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role.

 

For Further Study: Read Ephesians 4:11-13. Whom has God equipped to lead 

Christians to unity and maturity? 

 

'''They can create an alternative authority'''. When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight.

 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives.

 

'''They can create an alternative structure'''. The local church is the New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel.

 

Meditate on Matthew 16:18. What is Jesus determined to build?

 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church’s direction and accountability.

 

In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="Fifteen">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="Sixteen">Ibid.</ref>

 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best.

 

'''They can create an alternative testimony''''''.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God.

 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church.

 

To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective.

 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10).

 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church.

 

“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="Seventeen">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”

 

Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us.

 

Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

 

For Further Study: Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?

 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same!

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul.

 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them?

 

Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.''

 

Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place.

 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

“The decline of the church is more due to laziness than wickedness.<ref name="Eighteen">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”

 

For Further Study: If we love the world and its pleasures, how do we feel toward God? (See 1 John 2:15)

 

Meditate on 1Timothy 3:15. What a powerful description of the church!

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death:

 

I won’t have any money to leave behind

 

I won’t have the fine and luxurious things of life to leave behind

 

''I just want to leave a committed life behind''

 

And that’s all I want to say... 

 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church.

 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind.

 

And that’s all I have to say.

 

==== Group Discussion ====

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....) 

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections?

 

==== Recommended Reading  ====

The Body by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

The Church by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

Life in the Father’s House by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

Spiritual Disciplines Within the Church by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

==== Notes ====

<references /> 

Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________
<div> </div>

Why Small Groups?/And Now for the Big Picture

2008-05-08T16:30:31Z

Mrs royce:

= CHAPTER SEVEN: AND NOW FOR THE BIG PICTURE     ''Dave Harvey'' =

The silence was deafening.

 

Mark had just been pitched a compelling vision of his future by the next president of a Fortune 500 company. The “vision” involved a lucrative salary, some serious perks, and a position as his personal assistant. Yes sir, opportunity was certainly knocking...more power, more challenge, and plenty of income were only a handshake away. 

 

Many men wait their whole lives for this. At that moment, though, Mark was just searching for a diplomatic way to say, “No thanks.”

 

Don’t get me wrong. Mark enjoyed his work and did it with excellence. But he knew that unspoken costs and compromises would accompany this new position. Evenings at the office, weekends away from home, a life preoccupied with business—he mentally reviewed the checklist as his boss waited for his response. 

 

The issue was not just “family values” or time away from his wife. This “opportunity” posed a threat to something which had become part of the fabric of Mark’s Christianity and the reason for much of his spiritual growth. In a flash Mark realized this new position might compromise a higher vision God had given him for his life...''a vision to be committed to the local church.''

 

Mark said no. Four years later, he has no regrets.

 

=== Raising Our Sights ===

What would cause a man to reject such a bright future? The answer is a simple one, but it is also spectacular: Mark was captivated by a biblical vision for the local church—a vision that translated into commitment, even when that commitment meant personal sacrifices. Mark’s own words may sum it up best: “God had convinced me there was a higher priority in life. And that’s where I wanted to be!”

 

That higher priority was the local church.

 

Our reaction to Mark’s decision may reveal a lot about our own vision for the local church. Doubtless, some believers would have interpreted the promotion as God’s blessing, despite the fact that Mark’s church involvement would be seriously compromised by the weekend hours and extra responsibilities. Still others might feel Mark was too “fanatical” in his convictions, that God is most glorified by our moderation toward his church. Some might actually think it more important for Mark to make career growth a higher priority than spiritual growth. (In other words, “Seek first your career and its bounty, and all God’s blessings will be added unto you.”)

 

Not only is such a perspective unbiblical, it is foolishly shortsighted. The most important decision a person will ever make is whether he or she will be devoted to Jesus Christ. And devotion to Jesus cannot be effectively implemented without a devotion to the local church.

 

Throughout this book, you have heard that small groups are not an end in themselves; they are a means for maturing and serving together within a specific local church. For that reason, it seems appropriate that our final chapter look beyond small groups and focus on the church itself. Without a high view of the church, our understanding of small groups will be pitifully incomplete.

 

Meditate on Matthew 6:33. What are we really supposed to seek first? What are the benefits for those who do?

 

“Perhaps the greatest single weakness of the contemporary Christian church is that millions of supposed members are not really involved at all, and what is worse, do not think it strange that they are not.<ref name="1">Quoted by Bill Hull in ''The Disciple-Making Pastor'' (Old Tappan, NJ: Fleming H. Revell, 1988), p. 19.</ref>— Elton Trueblood”

 

=== Supply and Demand ===

A few years ago, Newsweek ran a cover story on Baby Boomers and religion that dropped a bombshell on the evangelical church. With startling clarity, the piece concluded that “some of the least demanding churches are now in the greatest demand.”<ref name="2">Quoted by Charles Colson and Ellen Santilli Vaughn in ''The Body'' (Dallas, TX: Word Publishing, 1992), p. 42.</ref> 

 

That may be true, but it’s not healthy, and it’s certainly not scriptural. No such statement could ever be made about the church described in Acts. Here we find a “devoted” people willing to forsake the world in order to jump into the community of God’s people:

 

With many other words [Peter] warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. They ''devoted'' themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. (Ac 2:40-42)

 

For Further Study: Jesus minced no words in describing the cost of discipleship. Are you willing to forsake all as he describes in Luke 9:57-62? 

 

This passage shows a natural three-part progression which Christians in our day should imitate: 1) come out of the world, 2) come into the church, and 3) fix your 

devotion on divine pursuits. These three critical steps—''forsaking, addi''''tion, ''and ''devotion''—encompass what it means to be genuinely committed to the local church.

 

The “least demanding churches” may successfully ''gather'' people who are ready to forsake the world, but they won’t ''build'' people into a committed community. To accomplish that, we need addition and devotion.

 

1 What is one practice you clearly needed to forsake when you first became a Christian?

 

=== Called Out, Added In ===

Addition is more than being ''mystically'' joined to the universal body of Christ. It also means being ''practically'' joined and committed to ''one local church.'' This is clearly expressed in the New Testament. How else could Peter urge pastors to shepherd those “under your care” and “entrusted to you” (1Pe 5:2-3)? Jesus expresses the same assumption about the church when explaining how to deal with someone who sins against you (Mt 18:17).

 

Historically, commitment to one church has always been a central feature of the faith—a non-negotiable for all believers. This commitment has been customarily expressed through the privilege of church membership. Throughout the centuries, membership has been the practical way for pastors to know the boundaries of their flock so they can protect and care for it.

 

In the early church, membership was often formalized through the “sponsor system,” in which each prospective member had to present a witness to act as surety for his commitment.<ref name="4">Lyman Coleman, ''Ancient Christianity Exemplified'' (Philadelphia, PA: Lippincott, Grabo & Co., 1853), pp. 404-405.</ref> In fact, membership was so esteemed that instruction for new members could last up to three years!<ref name="5">Kenneth Scott Latourette, ''A History of Christianity, Vol. 1'' (San Francisco, CA: Harper & Row, 1975), p. 195.</ref> Captivated by a high view of the church and a biblical vision for church life, these early believers transmitted to many generations after them a passion for the local church. But that passion never quite made it to our generation, as D. Martyn Lloyd-Jones observes:

 

It is our failure as Christian people to understand what our church membership means—the dignity, the privilege, and the responsibility—that causes most of our troubles. Our greatest need is to recapture the New Testament teaching concerning the Church.<ref name="6">D. Martyn Lloyd-Jones, ''Christian Unity: An Exposition of Ephesians 4:1 to 16'' (Grand Rapids, MI: Baker Book House, 1981), p. 209.</ref>

 

“Many churches have not learned the lessons that most parents stumble on sooner or later. Churches imagine that the less they ask or expect of believers, the more popular they will become and the more contented the worshipers will be. The reverse is true. Those who ask little find that the little they ask is resented or resisted; those who ask much find that they are given much and strengthened by the giving. For it is only as lives begin to intersect in sacrificial ways that the church starts to develop its own internal culture, and it is only in this context that the reality of God will both weigh heavily on the church and be preserved in its life.<ref name="3">David Wells, ''God in the Wasteland'' (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1994), p. 226.</ref>— David Wells”

 

God does not call us out from this “corrupt generation” so we can meander aimlessly over the Christian landscape—a meeting here, a teaching there, some occasional small group involvement just for variety. We have been ''called out ''to be ''added in''! All believers should be committed to a local church that cares for their souls, equips them for ministry, and benefits from their service.

 

Church can’t be a mere accessory. We must be added.

 

I like Eugene Peterson’s translation of the passage we read in Acts: “That day about three thousand took him at his word, were baptized and were signed up” (Ac 2:41). “Signing up” is a great way to describe being added, and being added is absolutely vital—but it’s only a start. According to Acts 2, God wants to move each of his children beyond addition to ''devotion.''

 

=== A Place and Purpose for Devotion ===

I love it when we have “Commitment Sundays”! These are the services where our church officially receives and honors those whom God is adding to our midst. Before this event, each prospective member has completed a 12-week New Members Course, made a commitment to a small group, and met with a pastor to discuss any questions or concerns. The services are inspiring because we often hear a testimony of how God rekindled a passion for the local church. Recently, Stu and Lisa shared their own odyssey:

 

One of the things Lisa and I decided we would do when looking for a church was visit the small-group meetings first, rather than the Sunday-morning service. We knew that was where we would see what the church is really like. So we visited the nearest small group three times, and felt it was the closest thing to New Testament Christianity we had seen in years. So you see, we had already decided to be a part of this church before we ever visited on a Sunday morning!

 

Stu and Lisa were not looking to play church. They wanted to attach themselves to a “devoted” people—and they knew that devotion which is merely conceptual or theoretical isn’t devotion at all, it’s daydreaming. (There’s no such thing as “virtual” devotion.)

 

Meditate on Ephesians 2:19-22. Like a master brick-layer, God has built you into the church—and put you there to stay! 

 

Realistically, devotion requires both a clear goal and a context in which to express itself. The New Testament church was not randomly devoted to every cause, passion, or structure; rather, they were strategically devoted. They expressed that devotion through Temple meetings, home meetings, prayer meetings, and hospitality times, just to name a few. Stu and Lisa discovered a similar dynamic. When they visited their small group, they knew they had found a strategy and a context where they could freely express their devotion to Jesus Christ and his church.

 

How about you? Where is your devotion being expressed? John Stott once said, “Small groups...are indispensable for our growth into spiritual maturity.”<ref name="7">Quoted by Terry Virgo in ''Restoration in the Church'' (Eastbourne: Kingsway Publications, 1985), p. 75.</ref> Have they become indispensable in your life?

 

“While a small group may be part of a church, it is not a substitute for the church.<ref name="8">David Hagopian and Douglas Wilson, ''Beyond Promises: A Biblical Challenge to Promise Keepers'' (Moscow, ID: Canon Press, 1996), p. 221.</ref> — Douglas Wilson”

 

Before we leave Stu and Lisa, let me clarify one thing. As much as they love their small group,their primary commitment is to the church. They are devoted to their group ''because'' it is a strategic extension of church life.

 

=== Here’s What Devotion Looks Like ===

So much of the life of a healthy church takes place among its small groups. Where small groups are present, devotion is essential, and can be recognized by the following three ingredients:

 

For Further Study: Where do you find churches meeting in Romans 16:5,

1Corinthians 16:19, and Colossians 4:15?

 

'''Attendance.''' It’s hard to be devoted “in absentia.” You’ll find your devotion is much more meaningful, and much more recognizable, ''if you’re actually at the meeting''! Just a small thing—one of those detail items.

 

'''Participation.''' When it comes to small groups, the old adage remains true: “You get out of it what you put into it.” Effective participation requires preparation. For example, it requires that you complete assignments and reflect on discussion topics. But more importantly, it means coming prayerfully prepared to apply the subject matter ''to your life.'' This involves open and honest sharing with the other members. It means taking the initiative to reveal yourself, rather than remaining isolated on the periphery. It means applying the example of Jesus.

 

As the following verse shows, Jesus revealed himself in a unique way: “No one has ever seen God, but God the One and Only, who is at the Father’s side, ''has made him known''” (Jn 1:18, emphasis mine). The Greek verb for the italicized phrase is ''exegeomai,'' meaning “to expound or to reveal.”<ref name="9">Gerhard Kittel, ''Theological Dictionary of the New Testament'' (Grand Rapids, MI: Eerdmans, 1985), p. 303.</ref> (This is where we get the word “exegesis,” a term for interpreting—or revealing—the truth of Scripture.) Do you see John’s point here? When it comes to self-revelation, God takes the initiative! He revealed himself by sending his Son into the world. Jesus “exegeted” God—he made him known—by sharing his heart, mission, and life.

 

Meditate on Psalm 141:5. If you had David’s attitude, would you find it any easier to reveal yourself to others?

 

Just as God made himself known through Jesus, so we must make ourselves known to one another. Yet pride tempts us to do the opposite—to cloak our true identity, to hide behind an image. Why? Because it’s easy to look good in the dark.

 

I made that embarrassing discovery one morning at the office. I needed to be at work extra early, so rather than wake my sleeping family, I got dressed in the dark. Congratulating myself for my stealth, I slipped out of the house and drove to my well-lit office—only to find that my shoes didn’t match. To make things worse, no one else in the office was surprised! (Long ago they diagnosed me as “fashion-challenged”...some still believe my choice of footwear that day was intentional!)

 

2 Are there any “skeletons in your closet”—past sins or current habits—that you would be afraid to share with someone in your small group? Read James 5:16... then ask God how you should respond. 

 

Anyone can look sharp in the dark. Darkness makes us invisible, obscuring our heart and concealing our actions. But self-revelation illuminates. It exposes who we really are, warts and all. Without such honesty and openness, we can never experience true fellowship.

 

The verse I quoted earlier (John 1:18) has serious implications for small groups. It helps us realize that our success as groups depends on the depth of our self- revelation. To participate fully, we must be willing to open our hearts and become accountable for our actions.

 

“Spiritual growth and maturity simply will not happen apart from relationships in the local church...In relationships we develop an accurate assessment of ourselves that is neither too favorable nor too critical. In relationships we experience a God-ordained channel of supply spiritually, intellec- tually, and emotionally.<ref name="10">C.J. Mahaney, “It Takes Two,” ''People of Destiny,'' July/August 1991, pp. 2-3</ref> — C.J. Mahaney”

 

I’m part of a small group where I get to experience this firsthand on a regular basis. At a recent meeting, we separated the men and women and answered this question: “What known sin have you committed in the past week?” It was a glorious time of fellowship as we honestly “exegeted” ourselves. There’s no doubt about it...the quality of our fellowship depends upon our participation and self disclosure, even when it’s uncomfortable.

 

'''Service'''. Too often, groups spring up to meet a perceived (and often selfish or superficial) set of needs. “Support groups” are especially prone to this. But unless such groups address our ''deepest'' need—indwelling sin and its consequences they won’t be of much help to anyone.

 

Small groups are primarily a means of growth. That’s not to say needs don’t get met, because they regularly do. Small groups are a tremendous source of encouragement. Most often, however, participants find answers for their own problems as they serve one another. We should come to our small groups ready to give, not just to get.

 

Did you look carefully at the “one another” list in Chapter Two (page 23)? The list is impressive. But it can only be fulfilled as we are relationally connected within the church. Small groups allow us to develop those necessary relationships ''and'' help position us to obey the “one another’s” in practical ways.

 

Meditate on Galatians 5:13. How are we to use the freedom we have in Christ?

 

For example, in the church I serve, it is customary for small groups to provide new mothers with meals for a week or two after the arrival of a newborn. Financial needs are often met through a matching-funds program based in the small groups. Here, legitimate financial needs are identified and met through the gracious giving of the small-group members. The pastors may then approve an additional distribution from the church budget. This system replaces undiscerning “welfare style” distributions with a more biblical view of compassion by meeting needs from within a network of established relationships. More importantly, it provides a practical way to “carry each other’s burdens” (Gal 6:2).

 

TOO TIRED AND TOO LAZY

A Testimony

 

When my wife and I visited Solid Rock Church four years ago, I saw immediately that their worship was different from anything I had experienced before. I thought, “These people are committed to what they’re doing!”

That struck me, but it didn’t change me. I didn’t feel any compulsion to integrate myself into the church. I believed in God but I didn’t have a relationship with him. A small-group leader in the church met with me many times and helped me come to a saving knowledge of Christ. (I don’t know where I’d be without his kind, gentle leadership.) 

While I began attending church regularly, I still didn’t appreciate the importance of attending a small group. There were many Thursday nights I was “too tired” or “too busy.” My wife often went without me. For three years, I found reasons not to go. I knew I was being lazy, but I wasn’t ready to change. 

This past year, though, I experienced a transforming work of the Holy Spirit. I became convinced I have a contribution to make in this church and to the Body of 

Christ, and that I wasn’t doing my part. It was an incredible experience for me to realize there’s a big picture—and I’m part of it! 

— Brian Schwatka (College Park, MD)

 

In addition to serving those in your group, look for opportunities to serve your local community. To encourage you in this, let me share a remarkably unique strategy our church has fine-tuned through a decade of trial and error: Just serve!

 

Last fall, one of our small groups decided to display God’s love to their neighbors with a leaf-raking project. The strategy was straightforward: 1) knock on a neighbor’s door, 2) get permission to rake, and 3) rake. Simple, right? Well, one homeowner was so touched by this small act of kindness that she broke down weeping. Though God gets all the glory, this is just a glimpse of the impact a committed group of people can have when gripped with a vision of serving Jesus, his people, and the world. One such group of twelve, known as the disciples—the Dream Team of small groups—permanently altered the course of human history.

 

=== Have You Been Infected? ===

If every church member expressed such devotion within a small group, this book would be irrelevant. But something has happened in the past 1900 years. The church has moved a long way from that stirring picture we see in the Book of Acts. Those first Christians were completely committed. They enjoyed God and one another, while having a dramatic effect on the world around them. They were devoted, they were serving, they were evangelistic.

 

Yup. Today, things are a bit different.

 

Never one to shade the truth, Chuck Colson sees the contrast and makes this chilling observation. “While the church may seem to be experiencing a season of growth and prosperity, it is failing to move people to commitment and sacrifice.”<ref name="11">Charles Colson and Ellen Santilli Vaughn, ''The Body,'' p. 31</ref> No greater indictment could be made of us. Commitment and sacrifice were at the heart of the New Testament church. When they are present, God’s people flourish. When they are absent, the church becomes distracted, disillusioned, and ultimately defiled.

 

What makes an entire generation of believers willing to tolerate such a dim reflection of our first-century counterparts? Could it be that our vision has been obscured? Have undetected influences gradually compromised and corrupted our expectations for the church?

 

To illustrate this point, I need to let you in on a little secret: computers hate me. Maybe they just feel used, because I spend a lot of time with them but have no interest in knowing them personally. But I’m certain they hate me. I know this because they habitually lose critical files or freeze up while I’m trying to get work done. Then they sit there, lifeless, silently mocking me as my indwelling sin turns to “out-dwelling” sin.

 

Our church administrator recently tried to educate me on this issue. His opinion was that my computer didn’t hate me (he obviously lacks discernment) and that it probably didn’t have a demon (a possibility I have briefly entertained during especially bad incidents). A virus seemed a more likely explanation. He explained how a virus can slip in undetected and conceal itself in the computer. From there it can wreak havoc as it erases memory, confuses programs, or even compromises an entire system.

 

“It is scandalous that so many believers today have such a low view of the church. They see their Christian lives as a solitary exercise—Jesus and me—or they treat the church as a building or a social center. They flit from congregation to congregation—or they don’t associate with any church at all. That the church is held in such low esteem reflects not only the depths of our biblical ignorance, but the alarming extent to which we have succumbed to the obsessive individualism of modern culture.<ref name="12">Ibid., p. 276.</ref>— Charles Colson”

 

The analogy of a computer virus may help us understand why today’s churches are so often “failing to move people to commitment and sacrifice.” Let’s look at five common “viruses” which can neutralize our devotion to the church and small groups.

 

=== The Church-Lite Virus ===

Very few Christians have studied what Scripture says about the church. The results have been catastrophic. Instead of being gripped by the biblical picture of the first church and the final Church, we settle for a weak, culturally infected imitation...you know, church-lite: ''tastes great, less filling''!

 

For Further Study: The Book of Ephesians offers an excellent “crash course” on the church. For starters, read Ephesians 1:22, 3:20-21, and 5:25-32.

 

Where there is little theological conviction, the vision perishes. As biblical conviction grows, however, a sense of necessity grows with it. Are you a parent who finds yourself attending Sunday meetings sporadically? God’s Word will help you recapture a passion for the church and transmit it to your children. Are you a single who rarely finds an evening to spend with the small group? Scripture offers a higher vision, one of commitment to biblical fellowship. Why should any of us settle for less when Scripture offers so much more?

 

=== The Feelings Virus ===

Those infected with this virus depend heavily on subjective impressions. For any number of reasons, they just “don’t sense” that God wants them to be involved in a certain local church at this time. More often than not, this reveals a sinful desire for independence rather than a higher form of spirituality.

 

The danger with the “feelings” virus is its subtlety. People may enjoy visiting a church, yet decide against involvement because the church “feels” wrong—too big or too small, too formal or too casual. Inhibited by such subjective impressions, many never find a church that “feels” just right.

 

Meditate on Hebrews 10:25. Though stated in a gracious way, what is the clear meaning of this passage? Does it matter whether we feel 

like meeting together?

 

Fortunately, we don’t need a subjective “sense” for something that is objectively clear in Scripture. The New Testament repeatedly commands us to be functioning members in a local church. We don’t become involved by “feeling” involved, but by obeying God. Once we get our actions in line with God’s Word, the feelings often follow.

 

=== The Ambition Virus ===

Chester was the man to call when a computer system crashed, and many companies did just that. At a moment’s notice, he could be tapped to fly off somewhere to troubleshoot a technological catastrophe. These trips often netted him big bucks. We’re talking BIG BUCKS!! Though his commitment to church life eroded, his bank account and business reputation soared. So he kept winging off to destinations around the country, easing his doubts and uncertainties by pondering the rewards.

 

Chester had fallen prey to a virus which afflicts many believers. Having established their citizenship in the kingdom, they still define success by worldly standards. Income, education, and advancement take precedence over character, service, and commitment to church life. This often results in the wholesale exchange of the eternal for the temporal—the kingdom for the culture. In such a climate, naked ambition can even appear noble.

 

But God graciously pursued Chester. As he explains it, “I went under the blade of the Holy Spirit.” He began to see that his craving for riches actually caused him to be a poor investor. Sure, his ''money'' was invested wisely, but his life and time were being squandered. He was seeking security and significance from wealth rather than obeying God’s command to “seek first his kingdom and his righteousness” (Mt 6:33).

 

Things had to change. And they did.

 

It started with repentance. Chester identified the sinful root of his ambitious cravings and made thorough confession. Next, he realized his need to be committed to his church and small group. Making changes would not be easy, but he had served his ambitions long enough.

 

Chester had to believe God in new ways. His convictions were tested as his income shrank and his business underwent a transition. But as so often happens when we’re called to walk by faith, the rewards far outweighed the costs.

 

Chester loves God more than ever. His relationship with his wife has never been stronger or more satisfying. They even found time to have a child, something which didn’t seem feasible before the change. Someday, that little girl will rejoice that her father found a passion for the local church. 

 

“I’m convinced that if we were to gain God’s perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying things, we would have the same feelings of horror and pity that any sane person has when he views people in a mental asylum endlessly beating their heads against the wall.<ref name="13">Randy Alcorn, “Materialism: A Great American Snare,” ''People of Destiny,'' March/April 1991, p. 16.</ref>— Randy Alcorn”

 

For Further Study: Read Matthew 19:27- 29. What does Jesus promise to those who sacrifice deeply to follow him?

 

=== The Church-Alternative Virus  ===

In my part of the world—maybe in your part, too—we once had a phrase which, like all good phrases, got totally overused. It has since been laid to rest, yet lives on in vocabulary heaven with other worn-out phrases such as “Feelin’ groovy” and “Keep on truckin’.” The phrase was, “Don’t hear what I’m not saying.” I resurrect this phrase now to appeal for ''careful listening'' as we turn our attention to the subject of parachurch ministries.

 

As I mentioned earlier, few Christians these days have a full and clear understanding of Scripture’s teaching on the church. Perhaps the most widespread and perplexing result of our ignorance has been the parachurch phenomenon: the rapid emergence of ministries, agencies, and other organizations which conduct Christian ministry ''entirely dislocated from the local church.'' Some of these groups actually believe they must remain separate from the church in order to be effective. Not only is this puzzling, but it is profoundly confusing for the Christian who wants to live biblically.

 

Meditate on Ephesians 3:8-11. Through what institution is God displaying his manifold wisdom?

 

Today, new Christians are confronted with a priority crisis. In what context should they express their commitment to God? Who will provide care for their soul and direction for their zeal? Perhaps, they think, Christianity is like a department store. Emotional problems are handled by the Christian Therapy Department. The “missions itch” is scratched in the Evangelism Ministries Section. You can tune into Teaching Ministries in the Electronics Department (TV or radio...you choose!). And fellowship is found in any one of the dozens of specialized Fellowship Groups up on the third floor.

 

Is this really the New Testament pattern?

 

Now, please remember that phrase: “Don’t hear what I’m not saying!”

 

The work of a parachurch ministry is legitimate and helpful when it focuses on areas of service that are clearly outside the capacity of local churches in a particular geographic area (Wycliffe Bible Translators is a good example). Indeed, Sovereign Grace Ministries benefits from and supports a number of parachurch ministries, and for this we thank God. Even where the activites of parachurch ministries are more “church-like” (and thus less biblical), there is no disputing the well-intentioned efforts of parachurch leaders or the fruit these ministries produce. (As a new believer, my first experience of fellowship was in a parachurch ministry which is still in operation today.) However, it is absolutely essential to realize that ''these ministries exist largely because local churches have fallen short of their biblical mandate.'' Truly, parachurch ministries are evidence of the unpaid debt of the local church.

 

“Meta- and Para-organizations often serve useful auxiliary roles, with a scope or specialized purpose different from what a particular local church is able to do. In my view, there are a number of valid roles for cooperative ministries operating in a wider sphere than parish or locale: education, publishing and other mass media, cooperative endeavors to meet particular needs (crisis pregnancy, marriage enrichment, prison, campus, military chaplaincy, etc.), hospitals, international and regional ministries, and carrying a banner for particular causes within the large scope of Christian concerns. Such extramural Christian works need to remember that they are ‘barely legitimate,’ in the sense that they ought to exist only when they genuinely and intentionally serve the interests of the communities whose mature functioning will put them out of business. For example, para-church and meta-church become illegitimate when they compete with or use local churches to their own ends: power, status, wealth, autonomy, etc.<ref name="14">David Powlison, “Counseling in the Church” ''The Journal of Biblical Counseling'' Winter 2002, Vol. 20, No. 2, p. 3, footnote 2. (emphasis added)</ref>— David Powlison”

Unintentionally, many of these ministries have ignored the New Testament pattern and become an “alternative” to the local church. Where that is the case, a ministry has become a dangerous virus, regardless of intention—or even success. Our respect for these ministries should not keep us from holding them accountable to biblical criteria. Specifically, I see four areas in which parachurch ministries can, in effect, usurp the church’s God-given role.

 

For Further Study: Read Ephesians 4:11-13. Whom has God equipped to lead 

Christians to unity and maturity? 

 

'''They can create an alternative authority'''. When personal issues spring up in a believer’s life, there is no substitute for the anointed and discerning care of a pastor who has been entrusted with that soul (1Pe 5:2-3). However, in a world of television ministries, Christian counseling centers, and mission agencies, we can easily forget that God has called ''pastors'' to be our primary source of spiritual oversight.

 

If a parachurch organization fails to recognize the priority of the local church, it will minimize the importance of pastoral authority and care. One pastor I know was put in an awkward position after counseling a member of his church. Though he had encouraged this individual to accelerate her spiritual growth by getting involved in service opportunities, a Christian counselor ignored the pastor’s advice and urged her not to serve. Such collisions are inevitable when the local church is deemphasized and its authority diminished by alternatives.

 

'''They can create an alternative structure'''. The local church is the New Testament structure for care, discipleship, and missions. Nothing can replace it. It is a mysterious institution, ordained by God as a means of grace for our growth. Where it is upheld and built, you will see a growing people capable of experiencing New Testament Christianity. Where it is overlooked or marginalized, you tend to find immature, unconnected believers with a shallow understanding of the Gospel.

 

Meditate on Matthew 16:18. What is Jesus determined to build?

 

I find no New Testament examples of ministries that operated independently of local churches. Conference ministries, radio programs, and on-line fellowship can certainly supplement the church, but they are most effective when operating under a church’s direction and accountability.

 

In his seminal critique of contemporary evangelicalism, David Wells sees the parachurch explosion as another indication of how “the consumer culture has infiltrated today’s evangelical church.”<ref name="15">David Wells, ''God in the Wasteland,'' p. 62.</ref> He notes that the most profound effect has been on the “structure of evangelicalism” and says it “represents a remarkable transformation and decentralization of the evangelical world since the immediate postwar years.”<ref name="16">Ibid.</ref>

 

What has the “consumer culture”—as reflected in many parachurch ministries—decentralized us ''from''? Nothing less than the primacy of doctrine and the centrality of the local church. Where either of these fall, the other is sure to follow, creating many “good” alternatives which in fact wage war with God’s best.

 

'''They can create an alternative testimony''''''.''' The local church is an awesome concept. Confounding the pundits, it can unite people who are diametrically opposed in their passions, preferences, and cultures, creating a brilliant display of unity from diversity. Somehow, our “unified diversity” reflects God’s unified diversity, becoming a testimony to our culture of the power of God.

 

Does parachurch work portray the same testimony? Usually not. The greatest strength of such ministries—their primary focus on specific needs—is likewise their greatest weakness. Specialization keeps them from experiencing the marvelous diversity that can characterize the local church.

 

To Paul, diversity was a strength. Be it gift or function, preference or passion, Paul taught that diversity created interdependence—a ''need'' for one another’s differences (1Co 12:12-26). It would be unimaginable for Paul to encourage any group, whether businessmen or bikers, to establish an identity independent of the local church. Christianity was never meant to be split into “teaching ministries” or “soup kitchens” or “special-interest fellowships.” We are the local church, beautifully diverse and powerfully effective.

 

'''They can create an alternative storehouse.''' If you have ever attended a Billy Graham crusade, you have probably heard a statement like this when the offering was collected: “Please don’t give any of your tithe to this ministry. That belongs to the local church!” What motivates this commendable and all-too-rare practice? An awareness that the local church—not a parachurch ministry—is God’s designated “storehouse” (Mal 3:10).

 

I don’t object to sponsoring a needy child or contributing to hunger relief. However, parachurch programs frequently divert resources (both tithe and time) from the local church. Such appeals lack biblical support. In fact, it is interesting to note that when the Jerusalem church became needy, Paul rallied local churches to give sacrificially. He didn’t establish an independent Christian relief agency. Resonating throughout the New Testament is this principle of resources “flowing through” the local church.

 

“If the church is central to God’s purpose, as seen in both history and the gospel, it must surely also be central to our lives. How can we take lightly what God takes so seriously? How dare we push to the circumference what God has placed at the center?<ref name="17">John R.W. Stott, ''The Message of Ephesians'' (Downers Grove, IL: InterVarsity Press, 1979), pp. 26-27.</ref>— John Stott”

 

Over the years, parachurch ministries have served many useful purposes. Our church has learned and benefitted from them. But their effectiveness should not keep us from asking some questions. Should we enthusiastically support organizations that have no precedent in Scripture? Is the New Testament pattern, with its emphasis on the church, no longer sufficient? Should we assume that the past effectiveness of parachurch ministries validates their future existence? If we will answer these questions biblically rather than sentimentally or pragmatically, the conclusions we reach may surprise us.

 

Where capable churches exist or emerge, parachurch ministries should recognize the scriptural legitimacy and primacy of the church. After seeking to equip the local church from their expertise, they should gradually reposition themselves to function under church leadership. To many, this will be a radical suggestion. But when the simple pattern of Scripture seems radical, we may be certain the church has drifted. 

 

For Further Study: Read 1Corinthians 12:17-20. Does diversity benefit or harm your body? How about Christ’s body?

 

What could happen if God married the heroic zeal of parachurch visionaries to a theological conviction for the local church? The church would be revolutionized...and the world might never be the same!

 

=== The Leisure Virus ===

Sasha loves the church—as long as it doesn’t interrupt her leisure pursuits. Although she just turned 40, her appetite for fun has grown in proportion to her income and rivals that of a woman half her age. Travel, sports, theater, movies, 500 cable channels...so much to do, so little time. With her high-pressure job, she believes she “needs” these distractions to refresh her weary soul.

 

Not surprisingly, Sasha’s pursuits leave little time for God or his church. At Sunday meetings (when she makes it) she stays on the fringe, often criticizing the service while carefully avoiding anyone who might challenge her lifestyle decisions. Her small-group attendance is erratic. With all her pressures, the last thing she needs is one of those “legalistic” talks about commitment. After all, she became a member, didn’t she? And why would God bless her with all these opportunities if he didn’t want her to enjoy them?

 

Sasha has the “leisure” virus. (The Bible would call it an idol.) It entices Christians to feast at its table and then rewards their gluttony with years of spiritual barrenness. Leisure tempts us to trade our experience of God for the entertainment of men. It makes us mere spectators rather than participants in God’s purposes. Leisure subtly persuades us to invest our time, not necessarily in evil, but in ''irrelevance.''

 

Leisure’s snare is not so much in its essence as in its indulgence. It’s a little like one of those “Magic Fingers” vibrating beds you find in some old motels. It swallows our money and makes us feel good for a short time. But soon that time and money are gone and we’re still in the same place.

 

Where leisure is uncritically enjoyed, the church will transition steadily from prophetic to passive, all the while eloquently justifying its decline. Just ask Sasha. 

 

“The decline of the church is more due to laziness than wickedness.<ref name="18">John Calvin, ''The Crossway Classic Commentaries: Acts'' (Wheaton, IL: Crossway Books, 1995), p. 50.</ref>— John Calvin”

 

For Further Study: If we love the world and its pleasures, how do we feel toward God? (See 1 John 2:15)

 

Meditate on 1Timothy 3:15. What a powerful description of the church!

 

=== What Will You Leave Behind? ===

In his classic message, “Drum Major Instinct,” Dr. Martin Luther King, Jr. described his hopes for life and death:

 

I won’t have any money to leave behind

 

I won’t have the fine and luxurious things of life to leave behind

 

''I just want to leave a committed life behind''

 

And that’s all I want to say... 

 

As you finish this book, we trust you come away with practical insights and suggestions that will make your small group even better. Our goal in writing it, however, penetrates much deeper. We have tried pointing beyond small groups to the purpose for which they exist—Christ’s glorious Bride, the church.

 

Love your church. Lay down your life for your church. Pour out your passions and energies to accomplish God’s plan for the church. Your small group has enormous potential—harness it for the benefit of your church. For this is where God has called you. This is where he is changing you. This is where he wants you to leave a committed life behind.

 

And that’s all I have to say.

 

==== Group Discussion ====

1. What is one thing you feel so strongly about that you would “pound the table” in a conversation? (Examples: politics, the environment, guinea pig breeding....) 

2. Is it really essential that a Christian be part of a church? 

3. What expectations does your church have of you? 

4. How well does your small group serve each other? ... the local church? ... the community? Any need for change? 

5. Read Ephesians 3:10-11 aloud. What do these verses tell you about the importance of the church? 

6. Are you currently pursuing any career goals or hobbies that compromise your commitment and contribution to the church? 

7. What is the author’s main reason for questioning parachurch ministries? 

8. Are you submitted to your pastor’s spiritual authority? Would others agree with your assessment? 

9. Are you pouring time and energy into anything which, on an eternal scale, is irrelevant? 

10. Is the church at the center—or at the circumference—of your affections?

 

==== Recommended Reading  ====

The Body by Charles Colson and Ellen Santilli Vaughn (Dallas, TX: Word Publishing, 1992)

The Church by Edmund Clowney (Downers Grove, IL: InterVarsity Press, 1995)

Life in the Father’s House by Wayne Mack and David Swavely (Phillipsburg, PA: P&R Publishing, 1996)

Spiritual Disciplines Within the Church by Donald Whitney (Chicago, IL: Moody Press, 1996)

 

==== Notes ====

 

Look carefully at this list. Is there anything here you desire more than pleasing God? (Check any that apply.) 

__ Graduate degree

__ A higher salary 

__ A fulfilling career

__ Nobel Prize 

__ A spouse or children

__ A new home 

__ Approval/respect from others

__ A company of your own

__ Godiva chocolate

__ Other ____________________
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