ADVICE TO NEW BELIEVERS FROM MUSLIM BACKGROUNDS

The following excerpt from the autobiography of Nebeel Qureshi, Seeking Allah, Finding Jesus [1], is helpful to those who are dealing with men and women converted from potentially violent, if not abusive backgrounds such as Islam.  There is no easy way out.  Here is Nebeel's advice:

"It is one of the greatest regrets of my life that I was not the one to break the news to my parents. I really did owe it to them. If there is anything I could change from those days, it would be that moment. In the ten years since, I have ministered around the world and have met hundreds who have left Islam for Jesus. When these believers from Muslim backgrounds come to me for counsel, the first question I ask is whether they have informed their family of their decision. I do not want anyone to make the same mistake that I did.

I now realize this is a common problem. The honor-shame paradigm, combined with the cost of following Jesus, paralyzes many former Muslims into secrecy and deception. I have even met an immigrant in America who has been a Christian for more than two decades and still has not told his parents that he left Islam. My counsel to all such new brothers and sisters in the faith is that they walk in the light and hide nothing. Jesus intends for us to walk openly and freely, whereas secrecy and deception are the domain of the devil. This is particularly important for Muslims from honor-shame contexts, as they are prone to hide difficult matters. It is only after we are unfettered by fear that we can live boldly, as true Christians. Yes, it is painful and potentially dangerous, but that is where the Holy Spirit meets us and shapes us into the image of Jesus, our suffering Lord. My advice is actually more controversial than it might sound at first. Shortly after entering the world of ministry to Muslims, I learned that many missionaries tell new believers from Muslim backgrounds not to inform their families they have converted. They suggest that new believers maintain their relationships with their Muslim circles rather than proclaim the divine Lordship of Jesus. These ministers often spread the gospel among Muslims while omitting the teaching that Jesus is God. This practice is so widespread that it has become a common approach among missionaries, called the Insider Movement. I have a great love for Christian brothers and sisters who dedicate their lives to reaching Muslims, but I find this approach so horribly misguided that I resolutely condemn it as blasphemy. A gospel devoid of Jesus’ deity is no gospel at all. The good news is that God Himself loves us enough to enter into the world and suffer for us, that despite humanity’s inability to save itself, God saved us. He did not send someone else to do His dirty work. He rescued us Himself. No one else could do it. That is the beauty of the gospel; it is all about God and what He has done out of His love for us. A gospel without the deity of Christ is an eviscerated gospel. Thus, I advise insider missionaries and reluctant former Muslims that we must embrace Jesus’ teaching: Following Him often means dividing our families and potentially being killed for our faith (Matt. 10:32 – 39). Anguish and suffering are not just risks of following Jesus, they are means of following Jesus. If Jesus was denounced by His family (Mark 3:31) and did not run from His execution (Mark 10:33), how are we His followers if we avoid following His example? The expectation of Christian suffering is exactly why we have Scriptures like Philippians 4:6 – 7, Luke 18:1 – 8, and Matthew 6:25 – 34, and in my first year as a Christian, I immersed myself in those verses for comfort. The greatest lesson I learned in that time is that suffering binds us closer to Jesus and opens us to the tangible presence of the Holy Spirit, the Comforter, more than anything else. Perhaps that is why one of our first acts after becoming Christians is baptism, symbolizing our willingness to die to this world. Although many Christians see it as a symbolic death, none should assume the symbol is meaningless. To follow Jesus is to die that we might live."

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1. Qureshi, Nabeel. Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity (p. 287-288). Zondervan. Kindle Edition.

Should Christians Attend Gay Weddings? Does It Matter Whether They’re Religious or Secular?

By Randy Alcorn | July 3, 2017

As Kevin DeYoung, one of my favorite bloggers, attests, the question of whether a believer should attend a homosexual wedding is now frequently asked. (I’ve addressed the question previously in a video, and also shared some ideas for how someone could lovingly decline attending such a wedding.)

I’m well aware that my response to this issue will not only offend unbelievers, but also many believers. I’ve received pushback before and will again. But for what it’s worth, I have honestly tried to find a biblical way to conclude that love and grace, which I feel in my heart toward the people seeking to be married, means it is good to demonstrate friendship by joining in the celebration. But partly because love needs some reference point in truth to be true love, I’ve simply been unable to come to this conclusion.

I have talked with a number of people, including some pastors from good churches, who advocate saying yes to attending homosexual weddings. Their argument centers on the fact that Jesus was and is a friend of sinners and is full of grace. So true. But I have never seen a single wedding invitation to a wedding that doesn’t request people’s presence to join them in celebrating the couple’s union.

When you attend a gay person’s birthday party, you’re joining in celebrating their birthday, right? That’s great. When you invite your gay or lesbian friend over for dinner, you’re celebrating friendship and life—no problem. When you toast to good health, great. But when you raise your glass and toast to a wedding that you are convinced dishonors God, or is not a true wedding at all,  isn’t that radically different?

To read more click HERE.

Our Goal is Discovery Not Invention

“Is it right or is it wrong,” is the primary question that every human faces.  It is the underlying question behind everything. Conflicts that occur between people on the topic of ethics usually come to pass because different standards, criterion or even processes are used to determine what is right and what is wrong.

In Christianity, the right/wrong dilemma is complex.  Rightness is determined not only by outcomes, but by The Ultimate Outcome.  It is not only determined by an objective, infallible standard but by the motives that are involved. All three work together to produce what is right, or better stated, what receives God’s commendation and blessing.

When it comes to the 2^nd criteria – the standard, humanly speaking we should think of it in the plural: standards.  Agreed, theologically, it is really one standard, i.e., the Word of God, but theologians recognize that even the Bible speaks of a dual source for God’s Word: Special Revelation and General Revelation.

Evangelical Christians get very passionate about Special Revelation, e.g., God’s immediate voice to people, the Bible and of course ultimately Jesus Christ.  But evangelicals should also be much aware of General Revelation.   Indeed General Revelation is the minimum but sufficient standard for those who are unbelievers – those who deny Special Revelation.

General revelation is the knowledge of God, as well as the knowledge of right and wrong that can be obtained through nature (Rom. 1:18-20; & Rom. 2:14-15). Mat Slick writes, “The Bible tells us that non-Christians have sufficient knowledge of God as well as knowledge of right and wrong but that they are suppressing the truth of this knowledge in their own unrighteousness.”[1]

If this is correct then General Revelation is an important topic.   John MacArthur notes, “When evangelizing pagans, Paul started from creation, the general revelation of God (cf. Acts 14:15–17). When evangelizing Jews, he started from the OT (Acts 17:10–13).”^[2] We must agree that General Revelation doesn’t teach mankind the solution, but it ought to convey the standard – albeit the problem.  “This means that from general revelation all people have some knowledge that God exists, some knowledge of his character, and some knowledge of his moral standards.”^[3] “However, it must be emphasized that Scripture nowhere indicates that people can know the gospel, or know the way of salvation, through such general revelation.”^[4]

The Old Testament (see for example Amos 1-2) brings judgment on nations who do not have the Old Testament Scriptures and condemns them for such things as breaking promises, lying, murdering, stealing, oppressing the poor and weak.  There are natural obligation to a right moral standard deeply embedded into the hearts of men and women. 

J.P. Moreland is on target when he observes “Natural moral law theory implies that we discover morality — we do not invent it.”[5]  Every person has access to God’s moral law even though they may not have access to, or believe, the Bible.  The discoveries in general revelation, for those who have not inhibited them include:

• God is uncreated - eternal
• God created
• God sustains life
• God is self-sufficient
• God is not like creation
• God is powerful, wise, good and perfect
• God has standards of right and wrong

All that and more is blatantly obvious.  The role of General Revelation is to create an investigative ambition to know this God and know what he wants.  To those who do not seek God, he dooms them to a mind that invents its own god and its own standards. 

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[1] https://carm.org/questions/about-bible/what-general-and-special-revelation

^[2] MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1666). Nashville, TN: Word Pub.

^[3] Crossway Bibles. (2008). The ESV Study Bible (p. 2507). Wheaton, IL: Crossway Bibles.

^[4] Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 123). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

[5] http://www.equip.org/article/what-is-natural-moral-law/

The Sayings of the Wise – Part 19

THIRTY SAYINGS OF THE WISE

SAYING NUMBER EIGHTEEN

“Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who linger over wine, who go to sample bowls of mixed wine. Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly! In the end it bites like a snake and poisons like a viper. Your eyes will see strange sights, and your mind will imagine confusing things. You will be like one sleeping on the high seas, lying on top of the rigging. “They hit me,” you will say, “but I’m not hurt! They beat me, but I don’t feel it! When will I wake up so I can find another drink?”” (Proverbs 23:29–35, NIV)

Wisdom addresses those who “linger over wine”.  “The sage gives a vivid picture of the one who drinks too much: he raves on and on, picks quarrels and fights, poisons his system with alcohol, gets bloodshot eyes, loses control, is confused, is unable to speak clearly, imagines things, and is insensitive to pain.”[1]

Most (not all) Christians would find no support in the Bible for total abstinence.  Having said that excessive use of alcohol, drunkenness is a contravention of God’s will (“Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit,” (Ephesians 5:18, NIV)).  The Wise Person is one who does not “linger” over wine.  What does linger mean?  The Tanakh, the Septuagint version of the Hebrew Bible was translated into English and reads this way: “Those whom wine keeps till the small hours, Those who gather to drain the cups.” (Proverbs 23:30, Tanakh).   So again the idea is over-indulgence.

The metaphors of the author are profound.  One is to treat wine as he or she would treat a poisonous snake.  The venomous bites are stupefying and slowly killing.  Like a person in a boxing ring, the blows are slowly dulling the senses rendering the person incapable of even judging that they are incapacitated. This form of self-abuse is so deceptive that the morning brings search for more drink.

Proverbs 23:34 (NIV) reads, “You will be like one sleeping on the high seas, lying on top of the rigging.” “This is a notoriously unstable place to stay: the comparison is either to the staggering gait of the drunk person, or to the nausea he will feel (as uncontrollable as seasickness).”^[2]

The warning and the wisdom in this passage relates to the allure of alcohol. “Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly!” (Proverbs 23:31, NIV).  The metaphor may seem unrelated, but I recall hearing a judge speak to a person just convicted of dangerous driving.  The judge reminded the offender to keep in mind that they are driving a lethal weapon.  That is a sobering metaphor.  Likewise the inspired author is reminding us that to pick up a glass of alcohol one is holding a venomous snake; one is stepping into the ring with a skilled boxer; and one is balancing precariously on the rigging of a sailing vessel.

Unless one is trying to be possessively defensive the wisdom seems obvious, when the question is posed this way: Why would you do that?  Modern medicine categorizes alcoholism as a disease.  To do so clouds the issue.  Excessive, over-indulgent drinking of alcohol is self-abuse, dishonoring our bodies and our God. 

The drinking of alcohol is small quantities are not prohibited by the Bible.  “However, due to the biblical concerns regarding alcohol and its effects, due to the easy temptation to consume alcohol in excess, and due to the possibility of causing offense and/or stumbling of others, it is often best for a Christian to abstain from drinking alcohol.”[3]

That is good advice!

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[1] Expositor's Bible Commentary, The, Pradis CD-ROM:Proverbs/Exposition of Proverbs/IV. The Sayings of the Wise (22:17-24:34)/A. Thirty Precepts of the Sages (22:17-24:22), Book Version: 4.0.2

^[2] Crossway Bibles. (2008). The ESV Study Bible (p. 1175). Wheaton, IL: Crossway Bibles.

[3] https://www.gotquestions.org/sin-alcohol.html

How To Choose A Ministry To Support

The sermon I’m preparing for from 1 Corinthians 16:1-4 touches on aspects of international aid in support of Christian ministries.  As Dr. Warren Wiersbe has noted, “It is unfortunate when Christian ministries lose their testimony because they mismanage funds entrusted to them.”[1] It would not be helpful to re-hash all the sad incidents that have brought shame on the name of Christ and the Gospel.   In this short abstract, I would like to give some words of advice in answer to the question, “How do I choose what ministry (ies) to support?”  In no particular order here are 6 principles to consider:

1.  Before giving elsewhere, have I fulfilled my primary giving responsibility to my family and my local church?  “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (1 Timothy 5:8, NIV); and “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10, NIV).

2.  Is there theological soundness?  Does this ministry embrace what is considered orthodox Christianity?  Orthodoxy must not be confused with a religious organization.  There is a body of doctrine – the Christian faith – that is identifiable.  Often these truths are evidenced in the ancient creeds of the Church: the Apostles, The Nicene, etc.  Our own Statement of Faith at Elk Point Baptist Church is an excellent summary of “the faith that was once for all delivered to the saints.”^[2]

3.  Is there a clear, understanding of the Gospel and discernible advancement of the Gospel message?  The greatest blessing of the 16^th Century Reformation was the recovery of the Gospel.  To Luther’s amazement he learned that the Gospel: “. . . is the power of God that brings salvation to everyone who believes . . . [and] in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”” (Romans 1:16–17, NIV).    (See also Romans 3:21-26)  The Gospel summarily is that all who through repentance and faith in the Person, the life, the death and the resurrection of Christ, on behalf of sinners, will be imputed the righteousness of God; justified freely by grace.

4.  Is there an intentional and evidential strategy to help without creating dependence?   Firmly shaped by the material of ‘When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor and Yourself (Steve Corbett and Brian Fikkert), according to the authors, one of the biggest mistakes that North American churches make—by far—is in applying relief to situations in which rehabilitation or development is the appropriate intervention. There are times when giving money is the right thing to do and usually that is the easy thing to do. But far more often, we need to give time, attention and discipleship.  Too often, people try to help the poor with a handout whereas what they really need is someone to walk alongside them to think through how to use the assets they already have to better their own situation. Outside help should always enable them to become independent, and not cause greater dependence.

5.  What is the role of prayer in this ministry?  Greg Steir writes, “Ministries that consistently pray with a heart of faith can navigate through economic, strategic and personnel challenges and come out stronger as a result. The ministries that don’t pray will be unable to fully accomplish the purposes God has for it.”[3]  “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people. Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.” (Ephesians 6:18–20, NIV)

6.  What is the evidence of accountability and responsibility? “Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem.” (1 Corinthians 16:3, NIV). “We want to avoid any criticism of the way we administer this liberal gift. For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of man. In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you.” (2 Corinthians 8:20–22, NIV)

• Is there an independent board that accepts responsibility for the activities of the organization and oversees its operations? Is a copy of the financial statements provided to anyone who requests it?
• Does this ministry have measurable ways to ensure financial integrity? What kind of accountability structures does it have?
• How does this ministry raise funds?
• How much of my donation actually gets to the need?

I noticed that the organization that we support (Canadian Counsel of Christian Charities) and often consult has a website dedicated to helping Christian ministries acquire new donors.   This is a helpful tool.[4]

It was part and parcel of genuine Christianity that those impacted by the love of Christ and the Cross of Jesus are generous.  Let us be discerning in our generosity.

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[1] Wiersbe, Warren W.. Be Wise (1 Corinthians): Discern the Difference Between Man's Knowledge and God's Wisdom (The BE Series Commentary) (p. 178). David C. Cook. Kindle Edition.

^[2] The Holy Bible: English Standard Version. (2016). (Jud 3). Wheaton: Standard Bible Society.

[3] https://www.dare2share.org/blog/7-characteristics-i-look-for-in-ministries-i-support-financially/

[4] https://www.cccc.org/news_blogs/john/2012/10/16/a-new-tool-for-finding-christian-ministries-to-support/

Meet My Better Half!

These events did not transpire quite this way. I’m projecting them as if they had.  The essence of the communication was the same.  J

Dear Pastor Jim:  As I read “And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him” (Genesis 2:18, KJV), I feel that this is really demeaning.  I mean it makes the wife look like her husband’s assistant.  Is he the boss and is she sort of like his little secretary, running around to do his bidding?  How am I to understand this?

Sincerely,

Feeling Small in Marriage

Dear Feeling Small in Marriage;

Thank you for your question and the opportunity to clarify.  The word “help meet” that is translated in the KJV is the Hebrew word: עֵזֶר , pronounced ay·zer!  Every Hebrew lexicon that I have translates that word “help” or “one who helps”.  It is used elsewhere in the Old Testament in relation to the idea of “savior”, as in the proper name ‘Ebed nezer’ = the rock of help or the rock of deliverance.  There is also a sense where it could apply to a military ally who comes to your assistance.  Of course, most importantly it refers to God. “Behold, God is my helper; the Lord is the upholder of my life” (Psalm 54:4, ESV); and  “The Lord is on my side as my helper; I shall look in triumph on those who hate me.” (Psalm 118:7, ESV)

Simply defining the word from a Hebrew lexicon, or even seeing how the Bible uses the word עֵזֶר , and its derivatives is helpful, but the decisive understanding of the word comes from the context. The NIV has grasped the language and context well: “The Lord God said, “It is not good for the man to be alone. I will make a helper suitable for him.”” (Genesis 2:18, NIV).  To focus only on the word “helper” is unhelpful. This is a prepositional phrase and must be read together. The phrase is “helper suitable for him”. It would be better to even suggest “an indispensable companion”.  The entire clause is literally: "a helper like his opposite“; or “according to the opposite”.[1]  We have a joke in the west where we speak of a man’s wife as his “better half”.  That is actually very accurate.  Of course the KJV translates the phrase “help meet”.  I would agree that this isn’t the best translation. 

Also this is described for us by Moses in context with an activity that Adam was engaged in.  “So the man gave names to all the livestock, the birds in the sky and all the wild animals. But for Adam no suitable helper was found.” (Genesis 2:20, NIV). Nothing Adam saw in all creation corresponded to him. So God did a miracle. 

So what is the practical application of this?  First of all there is nothing in the text that indicates inferiority or subordination.  There is no “assistant” bias or “waiter” analogy.  A wife is complementary to her husband.  There are aspects to a marriage relationship that reflect sameness and there are aspects that reflect complementary characteristics.  The wonder and beauty comes when together they serve; the one’s weakness is often enabled by the other’s strengths and so on. Two are better than one … for if they fall one will lift up his fellow” (Eccl 4:9–10; cf. Prov 31:10–31).

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[1] “To help someone does not imply that the helper is stronger than the helped; simply that the latter’s strength is inadequate by itself (e.g. Josh 1:14; 10:4, 6; 1 Chron 12:17, 19, 21, 22). The compound prepositional phrase “matching him,” כנגדו, literally, “like opposite him” is found only here.” - Wenham, G. J. (1998). Genesis 1–15 (Vol. 1, p. 68). Dallas: Word, Incorporated.

The Sayings of the Wise – Part 18

THIRTY SAYINGS OF THE WISE

SAYING NUMBER SEVENTEEN

“My son, give me your heart and let your eyes delight in my ways, for an adulterous woman is a deep pit, and a wayward wife is a narrow well. Like a bandit she lies in wait and multiplies the unfaithful among men.” (Proverbs 23:26–28, NIV)

The call of the parent/teacher to the child/student is to “give me your heart”.  “To give the heart is to entrust it to the one who will direct it through teaching, although some affection is certainly involved.”^[1]  This is a profound statement.  As the ESV Study Bible notes: “The preface, give me your heart, guides parents in their nurturing task: their target must ever be the deepest core of the child’s inner life.”^[2]  So many times, we parents tend to ask our children “Give us your attention.  Give us your obedience.  Give us your ….. .”  The task of the parent is to seek to gain the heart of the child. 

Proverbs 4:23 (NIV), reminds us that “above all else, guard your heart, for everything you do flows from it.”  So Jesus could say, “A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of.” (Luke 6:45, NIV).

Focusing on the heart enables us to change the behavior.  Dr. Tedd Trip writes,

“Parents often get sidetracked with behavior. If your goal in discipline is changed behavior, it is easy to understand why this happens. The thing that alerts you to your child's need for correction is his behavior. Behavior irritates and thus calls attention to itself. Behavior becomes your focus. You think you have corrected when you have changed unacceptable behavior to behavior you sanction and appreciate.”[3]  [I encourage you to read the entire cited article.]

But the emphasis of this proverb is less on the parental responsibility and placed on the child.  They are to give their heart to the wisdom of the Teacher.  It is their obligation. One of the reasons a child should “give their heart” to their godly parent/teacher is that the wisdom that flows out will protect them from “an adulterous woman”, a “wayward wife” and her occasion to lead the young man in “unfaithfulness”.  “The passage portrays two types of harlots: unmarried (zonah "prostitute") and married (nokriyah "wayward wife") (v.27). In either case there is danger, for their way is a "pit," the gateway to Sheol; and those who enter are as good as dead.”[4]

The wisdom that flows out to a teachable learner is a wisdom that will not fall prey to lesser gods – particularly the god of sex.  This important application toward sexual promiscuity is often the pit that young men fall into – young men; unfaithful to the wisdom they have been taught.  Immoral sexual conduct is the primary means that captures the young (men and women) leading them into the pit of sin and corruption.  It is entrapping and costly to disregard the Lord’s teaching on sexual propriety.

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^[1] Koptak, P. E. (2003). Proverbs (p. 549). Grand Rapids, MI: Zondervan.

^[2] Crossway Bibles. (2008). The ESV Study Bible (p. 1175). Wheaton, IL: Crossway Bibles.

[3] http://www.familylife.com/articles/topics/parenting/foundations/spiritual-development/getting-to-the-heart-of-your-childs-behavior

[4] Expositor's Bible Commentary, The, Pradis CD-ROM:Proverbs/Exposition of Proverbs/IV. The Sayings of the Wise (22:17-24:34)/A. Thirty Precepts of the Sages (22:17-24:22), Book Version: 4.0.2