Ministry | A People for His Name

Ten Points about Personal Revival; New Song

February 22, 2012

In January, I read through Psalms in 16 days without having any idea that I would be having an opportunity to minister in February on the topic of personal revival. After I found out that this was to be the topic of my message for an upcoming men’s meeting, it became clear to me why God had directed me to be immersed in Psalms: at least as much as any other book of Scripture, Psalms is the book of personal revival.

To prepare for my upcoming time of ministry, I have been reading through the book of Psalms for the second time this year as well as studying other key passages. (I plan to finish reading Psalms at least by the morning before I speak.)

Here are ten points that I plan to treat about personal revival:

An earnest desire and longing for God is necessary for revival to come to a person.
Because revival is the work of God in His people, we must pray fervently for Him to revive us.
When God revives His people, they are satisfied with His goodness and His mercy, and therefore they rejoice in Him and are glad all their days. They bless and praise Him while they have life.
A humble and contrite repentance of sin is essential for revival to come to God’s people; there must be a turning away from all idolatry, conformity to the world, and fellowship with the works of darkness.
Delighting supremely in God’s Word is central to being revived and is a hallmark of a person who is experiencing revival.
Loving righteousness and hating iniquity are essential for revival.
Revival is the fruit of the fullness of the Spirit whom God gives to those who love righteousness and hate iniquity.
A vital relationship to God’s house, day, and leaders is necessary for revival.
Revival will be a glorious worldwide reality in the millennial kingdom.
An unwavering resolve to be a revived people while we await His coming is needed greatly in our day.

Last weekend, God also gave me new music for singing a key passage about revival (Psalm 63:1-2). I look forward to how God will use both my message, Ten Points about Personal Revival, and my song, O God, Thou Art My God!

In Interpretation, Ministry, Preaching, Theology

Jesus' Followers Must Continue Preaching the Kingdom Gospel to the Entire World Until the End!

November 13, 2011

The Gospels record two important statements by Jesus about worldwide preaching of the gospel:

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matt. 24:14).

“And He said unto them, ‘Go ye into all the world and preach the gospel to every creature” (Mk. 16:15).

Unlike the former statement, the latter statement does not specify the preaching of the gospel of the kingdom; it only speaks of the apostles preaching the gospel. Several facts, however, make it clear that it was a command to the apostles to preach the kingdom gospel.

First, Jesus gave the Olivet Discourse (Matt. 24-25) late during His time on the earth, and He commissioned His apostles (Mk. 16:14-18) during the forty days between His resurrection and His ascension. Because the Scripture does not indicate that He gave any intervening teaching about the content of the gospel, we are justified in concluding that both references pertain to the gospel of the kingdom.

Second, Acts 1:3 highlights Jesus’ “speaking of the things pertaining to the kingdom” during the forty days between His resurrection and His ascension. Because Mark 16:15 records a key statement in seminal teaching that Jesus gave His disciples during that period, we are justified in identifying it as part of the key teaching that Jesus gave about the kingdom.

Third, Luke’s recording that Philip preached as the gospel “the things concerning the kingdom of God and the name of Jesus Christ” (Acts 8:12) makes it certain that the gospel that he received from the apostles was the kingdom gospel. The gospel that they themselves, therefore, were commanded to preach by Jesus must have been the kingdom gospel.

We thus conclude that Jesus commanded the apostles to preach the kingdom gospel to the entire world (Mk. 16:15). Furthermore, because He also taught that the end will only come after the gospel of the kingdom will have been preached in the entire world for a witness to all nations (Matt. 24:14), His followers must continue preaching that same kingdom gospel to the entire world until the end!

In Evangelism, Gospel, Interpretation, Ministry, Preaching

The Same Crucial Truth in Four Gospels and Three Languages!

November 4, 2011

In the biblical record concerning the crucifixion of Jesus, one truth about Him is singularly highlighted in all four gospels:

“And set up over his head His accusation written, THIS IS JESUS THE KING OF THE JEWS” (Matt. 27:37).

“And the superscription of His accusation was written over, THE KING OF THE JEWS” (Mk. 15:26).

“And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS” (Lk. 23:38).

“And Pilate wrote a title, and put it on the cross, And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS” (John 19:19).

John, who was the last one to write his Gospel, gives additional information concerning the title on the Cross of Jesus that the Synoptics do not:

“This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, the King of the Jews; but that He said, I am King of the Jews. Pilate answered, What I have written I have written” (19:20-22).

John thus informs us that the top Jewish leadership objected to this title because it spoke of Him as being the King of the Jews instead of saying that He claimed to be the King of the Jews.

Based on the inspired record from all four gospels concerning the superscription of His cross, we should note carefully that the specific wording of the official charge against Jesus was not concerning His claiming to be God! Rather, all the gospel writers inform us that the wording of the charge specifically spoke of Him as the King of the Jews.

Moreover, we learn that this truth was testified to in three different languages. Because the Gospels do not explicitly record that any other truth concerning His crucifixion was testified to in multiple languages, we can be all the more certain of the unique importance of this truth.

Is it legitimate, therefore, in evangelistic preaching of and testimony to the crucifixion of Jesus, that very often great stress is placed on the proclamation of His deity, but very little or not even anything specifically is said about Him as the King of the Jews? In view of the divinely directed testimony about the latter truth that was given both before His conception (Luke 1:32-33) and at His crucifixion, ought we not rather to hold that testimony to Jesus as the King of the Jews is as essential to gospel preaching as testimony to His deity?

Let us be diligent to evangelize “the things concerning the kingdom of God and the name of Jesus Christ” (Acts 8:12) by bearing testimony to Jesus as the God-appointed King of the Jews (Luke 1:32-33)! Our gospel preaching will then be in line with the same crucial truth that is highlighted in all four Gospels, a truth which was testified in three languages at the crucifixion of Christ.

In Evangelism, Gospel, Interpretation, Ministry, Preaching

We Must Preach the Same Gospel as Philip and Peter Did

October 25, 2011

The book of Acts records at length the gospel ministries of key leaders in the early church (Peter [Acts 2, 10]; Philip [Acts 8]; Paul [Acts 13, 17]). A close examination of Acts 8 and 10 reveals a vital truth that is sometimes overlooked concerning the gospel message that both Philip and Peter preached.[1]

Luke informs us that Philip’s gospel ministry of preaching Christ (8:5) in Samaria resulted in both men and women who “believed [his] preaching the things concerning the kingdom of God and the name of Jesus Christ” and were baptized (8:12). This key statement reveals that he did not just preach the name of Jesus Christ; he also preached about the things concerning the kingdom of God. Philip thus preached a gospel message that comprised two key aspects and not just one.

In contrast with this statement about Philip, Luke’s record of Peter’s ministry in Caesarea does not provide us with such a single statement that concisely sums up the gospel message that Peter preached. We, therefore, must carefully examine the contents of Peter’s entire message (10:34-43) to determine whether he preached the same two key aspects of the gospel message that Philip did.

Explicit mention of Jesus Christ (10:36) and His name (10:43) shows that Peter did preach “the name of Jesus Christ” just as Philip did (8:12). But, did Peter also preach “the things concerning the kingdom of God” (8:12)?

Before testifying about the crucifixion and resurrection of Christ (10:39-41), Peter declared, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with Him” (10:38). He thus preached that Jesus was the God-empowered Anointed One who by the Spirit of God was delivering all who were in bondage to the devil. The very close correlation of this statement with similar teaching by Jesus Himself (“But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you”; Matt. 12:28) shows that Peter in effect declared to his hearers in Caesarea that the kingdom of God had come upon all the Satanically oppressed people whom Jesus had healed.

Moreover, after testifying to the crucifixion and resurrection of Christ (10:39-41), Peter declared, “And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of the living and the dead” (10:42). This declaration announcing the One whom God has appointed to be the supreme judicial authority over all people, living and dead, made known the One whom God has exalted to be His King over all–the King (cf. Matt. 25:34, 40) who will one day decide both who will “inherit the kingdom” (cf. Matt. 7:21; 25:34) and who will “go away into everlasting punishment” (cf. Matt. 7:22-23; 25:46).

Peter therefore preached the very same gospel as Philip did! Because the inspired record of the Jerusalem Council teaches us that we should give special attention to Peter’s gospel ministry in Caesarea (see the previous post), this comparison of Acts 8 and 10 teaches us that we must preach the same gospel about both the things concerning the kingdom of God and the name of Jesus Christ that both Philip and Peter preached!

[1] For an outlined argument concerning the evidence that shows that the gospel did not change from Samaria to Corinth, and, therefore, shows that Paul also preached the same gospel message that Philip and Peter did, see my post, Did the Gospel Change from Samaria to Corinth?

In Evangelism, Gospel, Interpretation, Ministry, Preaching

Ministry Card

October 15, 2011

Thanks to the excellent work of my good friend, Mark Ward, at Forward Design, I now have a ministry card for my itinerant preaching and teaching ministry–praise God!

Please pray with me that God would use this new resource to expand my ministry greatly.

In Ministry, Preaching

Eight Witnesses to One-Hundred Percent Success in Mass Evangelism!

October 10, 2011

Both Scripture and history provide us with stirring accounts of mass evangelism. Because we can only have total certainty about the genuine success of those mass evangelistic encounters that have been recorded in Scripture, we should give the most careful attention possible to the records of those encounters.

Many scriptural accounts record success in seeing a number of people truly saved (Acts 2:41; 4:4; 5:14; 6:7; 8:12; 10:44; 11:21; 13:43, 48; 16:15; 16:32-34; 17:4, 12; 18:8). Of these accounts, only Acts 2 and 10 provide us with sufficient information to know that there were many believers present to attest to the success of the mass evangelistic encounter that took place on those occasions.

At Pentecost, Peter and the eleven were present (2:14) when about three thousand people were saved (2:41). The account, however, does not clearly indicate to us that every lost person present was saved; in fact, it seems to indicate that was not the case by saying that “they that gladly received his word were baptized” (2:41), which implies that there were those present who did not receive his word.

At Gentecost, Peter and six other brethren were present (11:12) when he preached to Cornelius and “the many [“his kinsmen and near friends”; 10:24] that were come together” (10:27). While Peter was preaching his message, “the Holy Ghost fell on all them which heard the word” (10:44).

These statements thus make clear to us that Peter enjoyed 100% success in this mass evangelism encounter, and that there were seven witnesses to the genuineness of the salvation of every lost person who heard Peter’s message (10:45-48)! The importance of these witnesses being present on that occasion is underscored by Peter’s reference to them (11:12) in his subsequent defense of his evangelizing them (11:4-17).

What’s more, at the Jerusalem Council, when the truth of how Gentiles were to be saved was being intensely debated, Peter referred back to Gentecost when he declared, “God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith” (15:8-9). God thus was the eight and Premier Witness to the genuineness of their salvation!

Because the Gentecost accounts provide us with this glorious record of many witnesses, both human and divine, to one-hundred percent success in mass evangelism of Gentiles, we who evangelize Gentiles today should make sure that we give this marvelous evangelistic account its rightful place of preeminence in our evangelistic doctrine and practice.

In Evangelism, Gospel, Ministry, Preaching

MacArthur on Preaching the Word

September 23, 2011

     Let’s face it—right now preaching the Word is out of season. Humanity is experiencing God’s wrath as He gives people over to consequences of sinful choices . . . . Society may be feeling this divine abandonment in our age more than ever before. And the decline in preaching in the church can actually contribute to people’s sense of helplessness. . . .
     But the market-driven philosophy currently in vogue says that declaring biblical truth is outmoded. Biblical exposition and theology are seen as antiquated and irrelevant. “Churchgoers don’t want to be preached to anymore,” this philosophy says. “The baby-boom generation won’t just sit in the pew while someone up front preaches. They are products of a media-driven generation, and they need a church experience that will satisfy them on their own terms.”
     But Paul says [2 Tim. 4:2ff.] the excellent minister must be faithful to preach the Word even when it is not in fashion. . . . Paul was speaking of an explosive eagerness to preach, like that of Jeremiah, who said that the Word of God was a fire in his bones. That’s what he was demanding of Timothy. Not reluctance but readiness. Not hesitation but fearlessness. No cool talk but the fire of the Word of God.

—John F. MacArthur, Jr., Ashamed of the Gospel: When the Church Becomes Like the World, 33

In Ministry, Preaching, Quotes

God's Appeal For Repentance and Faith in Psalm 2

August 9, 2011

Tonight, I had the privilege of preaching an evangelistic message at Berean Baptist Church in Fountain Inn, SC. My message focused on a detailed exposition of Psalms 1-2. I praise God for giving me clarity today concerning a key point about Psalm 2 that I had not fully understood previously!

Psalm 2 begins with a record of rebellious kings and rulers who desire to throw off the authority of God and His anointed over them (2:1-3). It then records the angry response of the Father (2:4-6), followed by the Son’s declaration (2:7-9) and the psalmist’s closing appeal (2:10-12).

The psalmist directed the very authorities who were spoken of earlier as rebelling against God to be wise and be instructed (2:10). He then explained those directives by declaring that they would have to turn from rebelling against God to serving Him with fear and rejoicing with trembling (2:11). This complete reversal toward the Lord was an appeal for them to repent toward God.

The psalmist continued by demanding that they submit to and honor the Son and put their trust in Him (2:12). This reversal of their prior opposition to Him and call to entrust themselves to Him was a further appeal for their repentance toward God and an appeal to believe in the Son.

This analysis shows that Psalm 2 highlights God’s appeal for repentance and faith on the part of the very authorities who rebelled against Him and His Christ!

In Evangelism, Interpretation, Ministry, Preaching

Upcoming Evangelistic Services

August 1, 2011

Lord willing, I will be one of four preachers ministering in upcoming evangelistic services for Berean Baptist Church in Fountain Inn, SC. The services begin at 7pm this Sunday, August 6, and run through Wednesday, August 10.

I am scheduled to preach on Tuesday night, August 9. If you are near the Greenville area, I would like to invite you to try to bring some lost people to the services.

As the Lord brings it to mind, please pray for Spirit-filled skillfulness for us in proclaiming the Word and for the Lord to open the hearts of our hearers.

In Evangelism, Ministry, Prayer, Preaching

For Whom Should a Preacher Preach?

June 23, 2011

In most cases, a preacher will be preaching to a mixed audience of both genders and people of widely different ages and levels of both spiritual knowledge and maturity. Given this great diversity in his hearers, for whom should he preach?

Should a preacher construct and deliver his sermon in such a manner that his entire audience equally will be able to follow and understand all that he says? Although such a goal may initially seem a worthy thing to aspire to, is such a goal really what a preacher should aspire to? What’s more, how attainable is such a goal and what would a preacher have to sacrifice to attain such a goal?

In order for young children and even less mature believers to understand his entire message to the same extent that adults who are very mature believers would understand it, a preacher would have to greatly simplify nearly everything he would say. Such simplification would make thorough and accurate handling virtually impossible for much of Scripture.

My current thinking is that the preacher should not aim for equal understanding for his entire audience. Rather, he should preach as much of the text as he can as thoroughly as he can, making sure that his major ideas are so clear that as many people as possible will understand them.

In his development of his message, however, the preacher should not overly simplify what he says merely for the sake of simplicity. Such an approach may often result in many of the more mature and knowledgeable believers in his audience profiting little from his preaching.

Although God intends for all believers to profit from His word, it is impossible that all of them will profit equally. Believers at different levels of understanding will profit at differing levels from the Bible; the preacher should understand that the same would be true for his preaching as well.

The preacher, therefore, should aim to profit believers at all levels, and the best way of doing that is to preach thoroughly and accurately whatever text or texts he preaches. Beyond that, he should pray that God would illumine and enlighten the minds of his hearers.

Having prayed, prepared, and ministered in such a manner, the preacher should trust God to give understanding to his hearers at levels that will be suitable for each one.

In Ministry, Preaching

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