For most of us it’s difficult to avoid marinating in the postmodern thinking of our friends, families, and colleagues. And we see signs of this even in the realm of evangelism.

“Jesus Is the Answer” is a song that has always bothered me for one glaring reason: It never tells us what the question is. In many ways, Andraé Crouch’s well-worn anthem is emblematic of many modern evangelistic strategies—where the preacher skips over prerequisite details in his haste to get to the cross.

"In the beginning God . . . (Genesis 1:1)." God’s own story of redemption begins with Himself. And that’s where we should begin when preaching the gospel.

What needs to be conveyed to unbelievers in order that they might understand and embrace salvation? Many of the modern trends in evangelism have tended to take a minimalist approach to the question. Unfortunately, the legitimate desire to express the heart of the gospel clearly has given way to a less wholesome endeavor.

The preacher is left with one option when it comes to faithful gospel proclamation—and it’s not an elusive option reserved for scholars. Paul expected his audience to be able to clearly differentiate between the one true gospel and all the other pretenders.

How do we make biblical decisions about entertainment? God’s Word doesn’t say anything specific about what kinds of movies or TV we should watch, or what kinds of music we should listen to. In the absence of explicit biblical instructions, how do we determine what kinds of entertainment are acceptable?

Our media-driven culture has redefined the pursuit of happiness. The American Dream—which used to consist of a loving family, a nice house, a white picket fence—now includes instant fame, endless riches, easy romance, and the blank-check promise that anyone can achieve his or her dreams. Reality television and the rise of the Internet are perhaps somewhat to blame for this phenomenon. But ultimately the problem lies in the human heart.

As new creatures living under the authority of Christ, believers have been rescued from the corruption of sin and set aside for righteousness (cf. Leviticus 20:26). Our new nature is no longer compatible with the world—the transforming work of salvation makes us aliens in a lost and dying society, at odds with the very things we formerly loved. The lordship of Christ forces us to denounce the impurity and worldliness that once informed our character and occupied our hearts.

God has given each of us a limited number of resources—in particular, time, money, talents, and energy. And we are commanded to be good stewards of each (cf. Ephesians 5:15; Ecclesiastes 11:9; Mark 12:30).

Over the last few weeks, we’ve looked at several important biblical principles that help guide our decisions, activities, and behavior in areas of life about which Scripture does not specifically speak. The principles we’ve examined can apply to every gray area in life, including those related to entertainment, amusement, and leisure.

The clear testimony of Scripture is that it is enough; that it alone equips us “for every good work” (2 Timothy 3:16-17). Believers don’t require supplemental volumes to deal with new, modern issues and activities about which God’s Word is silent.

As those seeking to live out the Great Commission (Matthew 28:18-20), Christians should always consider how their actions will affect their witness to a watching world.

By God’s grace, each of us has been created with warning systems to prevent us from harm. Pain is your physical warning system, letting you know when something is wrong with your body. Imagine how susceptible you would be to burns, exposure, and all kinds of physical dangers if you couldn’t detect pain.

It’s easy to forget that there are always people watching how we live. They might be your children, siblings, coworkers, friends, or neighbors—it might even be total strangers who regularly see how you behave. Regardless of who sees, very little of our lives takes place in total privacy.

What sense would it make for a long-distance runner to drag several pieces of luggage behind him during his race? Obviously none—in fact it would be highly counterproductive.

Life is full of gray areas—the daily matters, issues, and choices that aren’t inherently good or bad, and to which Scripture doesn’t specifically speak. How believers navigate those areas has a major influence on their spiritual growth, their testimony, and their usefulness to the Lord...

How do we make decisions about issues and activities that are not clearly spelled out in Scripture? How do we develop criteria to make those kinds of decisions in a way that honors God and benefits us, causes the Body of Christ to grow, and makes the gospel believable and attractive to the unconverted?

As a pastor, I have the privilege of teaching people God’s Word, explaining its implications in their lives by clarifying a passage of Scripture or a point of doctrine. Among the common concerns people raise, I can’t remember anyone ever asking me if it was wrong to cheat, steal, lie, commit murder, commit adultery, or covet. Nor can I recall someone wanting to know whether a Christian should read the Bible, pray, worship God, or tell others about salvation in Jesus Christ. God’s Word is unmistakably clear about those things.

We want to bring this series on the Marks of an Excellent Shepherd to a close with a short excerpt from a recent sermon from John MacArthur. Coming on the heels of the Shepherds’ Conference just over a week ago, the message is called “The Pastor as a Parent.” With hundreds of visiting pastors and church leaders still in attendance, John discussed the attitude and heart of a shepherd and how he is called to faithfully serve his flock.

It’s important to have the right priorities, especially as a shepherd. Distractions put your flock in danger, and a shepherd who is around only part of the time can’t properly care for or protect his sheep.

What defines a godly man? That’s an important question, considering the kaleidoscope of people today who claim to represent and speak on behalf of God.

Writing in the early 1960s, A.W. Tozer rightly identified the dire lack of reverence in the church. In the opening paragraphs of The Knowledge of the Holy, he wrote, “The words, ‘Be still, and know that I am God,’ mean next to nothing to the self-confident, bustling worshipper in this middle period of the twentieth century.” It’s been more than fifty years since Tozer’s words were first published, and the problem he identified has only gotten worse.

Integrity is a nonnegotiable characteristic of a true shepherd of the flock of God. If he is going to lead biblically, he must do so without dishonesty, deception, or duplicity. His character must be consistent, his motivations pure, and his conscience clear.

False teachers take advantage of people. They manipulate and intimidate their followers, hoping to strip them of anything and everything they can. Their selfishness drives them to always pursue a higher profile, broader influence, and all the material perks that come from fame.

Based on the enormous volume of available material, pastoral ministry would seem to be very complicated. Pastors face a bewildering number of choices as they seek to lead their people. They read books, attend seminars, follow programs promoted by church-growth gurus, and pattern their leadership style after successful pastors. But all too often, the programs, methods, and gimmicks fail to achieve spiritual results, cheating both pastors and congregations of the true blessings of God.

Many of my favorite people are pastors. I grew up the son of a pastor and the grandson of a pastor. And after more than four decades of my own pastoral ministry, and many years of training young men for their own, I think I have a good understanding of a pastor’s heart—both his joys and his struggles.

There are times when it is necessary to confront a person who sinned against you. In such cases, unconditional forgiveness is not an option. These generally involve more serious sins, not petty or picayune complaints, but soul-threatening sins or transgressions that endanger the fellowship of saints. In such situations Luke 17:3 applies: “If your brother sins, rebuke him; and if he repents, forgive him.” In such cases, if a brother or sister in Christ refuses to repent, the discipline process outlined in Matthew 18 applies.

As I look at the anger and violence consuming so much of our society today, I am reminded of another of John’s sermons—this one from a few years back, during another outburst of social unrest and outrage. In “Forgiveness in the Age of Rage,” John begins by considering the cost of the anger and unforgiving spirit that dominates the world. By contrast, he points out the vivid ways the Bible describes the blessing of forgiveness.

Forgiveness doesn’t come naturally in this angry world. In fact, it’s downright incompatible with the predominant victim mentality that cultivates rage.

When it comes to those of us who know and love the Lord, what should be our driving ambition? What should be the top priority of our lives—the one thing that all our other goals, pursuits, and priorities fall in line under?

If our aim is to understand the true nature of saving faith, who better to look to than Jesus Christ Himself, “the author and perfecter of [our] faith” (Hebrews 12:2)? And while the Lord had much to say about the quality and characteristics of saving faith throughout His public ministry, the Sermon on the Mount is His most comprehensive and definitive statement.

Saving faith is a divine gift, not a human work. But that doesn’t mean true faith is passive or unaccompanied by good works.

Our response in salvation is faith, but even that is “not of [ourselves], it is the gift of God.” Faith is nothing that we do in our own power or by our own resources.

The language of the modern message sounds vaguely similar to “Just as I Am,” but the difference in meaning is profound. Sinners today hear not only that Christ will receive them as they are, but also that He will let them stay that way!

God designed life to revolve around relationships, and within those relationships are differing roles. In our society, unfortunately, more emphasis is placed on individuality than on relationships. People seek to satisfy themselves and focus on their rights rather than on how they can best serve others. When men and women refuse to accept their God-ordained roles in the church, family, and community, they undermine the Lord’s foundational design for those institutions and all the relationships involved...

Last time, we saw that women are not to be in authority over men but are to “remain quiet” (1 Timothy 2:12). Obviously, that doesn’t mean a woman must never speak at all. Women are a vital part—a vital half—of the church. It would be a terrible loss to exclude them from church life. So what kind of involvement is acceptable? . . .

In our discussion of male leadership in the church, we walked phrase by phrase through the text of 1 Timothy 2:8-15. We will do the same as we discuss God’s design for women. The biblical model is highly controversial in today’s culture. But if Christians are to reflect God’s nature, they must live by His wisdom rather than the world’s . . .

No other passage of Scripture has been subjected to more scrutiny in the feminist debate over the role of women in the church than 1 Timothy 2:9–15. Entire books have been devoted to refuting the historical and traditional interpretations of this important passage.

So far in our series on the roles of men and women in the church, we’ve laid out the guidelines for male leadership in detail. If you’re gifted to lead, by this point you have a good idea what your job is. But be careful not to jump into leadership and forget your place. You’re a sinner saved by the grace of God, just like everyone you’re leading. You have no reason to boast. Leaders who forget that wreak spiritual havoc in the church...

Leaders gain credibility through consistent victory. We naturally gravitate to people with the longest track records of success and expertise in the areas we need it most...

Imagine taking your family to a new church. The teaching is decent, so you keep attending. You get to know some of the elders, hoping to learn from their examples and grow spiritually. Meanwhile, your kids get involved in the youth ministry, and your family becomes immersed in the church. But as the weeks pass, you realize that big problems lie beneath the surface...

People skills are invaluable in leadership. Imagine how difficult it would be for a man to lead if he was timid and indecisive. Or consider the wreckage produced by a leader who is arrogant and brash. In either case, his private life might be orderly and disciplined, but his lack of ability in the public realm would hinder his leadership. The way a man deals with others determines how, and whether, they follow him...

A survey of today’s evangelical landscape can be a letdown. Biblical teaching is scarce and moral scandals abound. Too many church leaders have concealed sexual sin and financial schemes behind a thin façade of ministry. Eventually the world exposes their hypocrisy, shaming believers, discrediting the gospel, and defaming the Lord. In that setting, it is imperative that a true Christian leader have irreproachable character...

Not everyone is cut out for leadership in the church. That’s why Paul in 1 Timothy 3:1–7 expands on his instruction for men by describing the categories and qualifications for church leadership. In verse 1 he says, “It is a trustworthy statement; if any man aspires to the office of overseer, it is a fine work he desires to do.”...

In a reaction against sexism, our society practices what you might call reverse sexism. Women are given prominence over men, and men are beaten down as irresponsible dullards who can’t get anything right. Many men invite and deserve this treatment, caring only for pleasure and entertainment. Many women are glad to give it, thrilled at the chance to turn the tables on male chauvinism. And on it goes, as fallen humans live out the curse of Genesis 3 . . .

Satan delights in wreaking havoc on the church. He twists the truth on every issue, creating doctrinal confusion wherever he can . . .

The modern aversion to any form of human suffering is nothing new. The idea of suffering was not an enticing prospect for Jesus’ apostles either—they all forsook Jesus and fled on the night of His arrest (Mark 14:50). They were completely unable to reconcile suffering with God’s sovereign purposes. John, in particular, not only had an aversion to suffering, he had also harbored strong ambitions for glory.

All of us have desires and ambitions. For the Christian, the challenge is to discern between the desires that are rooted in and feed our fallen flesh and the desires that have God as their source and His glory as their aim. Our conformity to Christ is tied to conforming our desires to His agenda in our lives. And that is precisely the process the apostle John went through as he was personally discipled by His Lord.

While the accusation of being unloving is often used by sinners to divert attention away from themselves, the accusation can also have some legitimacy. If we’re honest, we often feel the tension between speaking the truth about sin and being loving. Biblical truth can be presented in a harsh and unloving way. And finding the right balance can be difficult to discern. With this in mind, the apostle John’s life serves as an outstanding biblical example of finding that balance.

It is remarkable that John is nicknamed “the apostle of love.” Indeed, he wrote more than any other New Testament author about the importance of love—laying particular stress on the Christian’s love for Christ, Christ’s love for His church, and the love for one another that is the hallmark of true believers. The theme of love flows through his writings.

We want to close this series on repentance and assurance by highlighting two sermons from John MacArthur. Both address the issue of assurance—from different perspectives.

What kind of evidence substantiates authentic repentance? When the crowds asked that question of John the Baptist in Luke 3:10, he told them to share with their needy neighbors (Luke 3:11). To tax collectors he said, “Collect no more than what you have been ordered to” (Luke 3:13). To soldiers he said, “Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages” (Luke 3:14).

The tragic, inescapable reality of the believer’s life is that he or she will never totally and finally conquer sin. The Lord has transformed us, replaced our hearts, and reoriented our lives, but we still can’t completely escape the grip of sin.

The Lord employs a variety of methods to bring about repentance in the lives of His people. Last time we looked at three positive means He uses to prod believers away from sin and back to His righteous standard.

The constant war between our new nature in Christ and our old, sinful flesh is a recipe for spiritual inconsistency. Regardless of how long you’ve been saved or how much you’ve grown spiritually in that time, temptation to sin is always waiting around the corner (1 Peter 5:8).

What is repentance? The literal Greek word, metanoia, has to do with changing your mind. But authentic repentance is much more than merely changing your opinion, your thought process, or your mood. It’s a complete spiritual about-face. And if it’s genuine, it will always result in a change of behavior, too.

How do you measure maturity? It is not a function of how old you are—society is dominated by multiple generations of immature adults who refuse to act their age. Maturity is tested by time, but it’s not a question of how long a person has lived. Rather, it’s determined by how wisely he or she lives. The same is true in the spiritual realm.

True discernment is impossible without divine power. We need the true Discerner—the Holy Spirit—to lead us into all truth (John 16:13).

Nobody wants to be led off a cliff. But that’s a very real possibility for anyone who follows the wrong leaders. Jesus said as much concerning the religious leaders of His time on earth: “They are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit” (Matthew 15:14). Following unfit leaders is a sure road to ruin.

King Solomon was the epitome of discernment. Scripture declares that his wisdom “surpassed the wisdom of all the sons of the East and all the wisdom of Egypt” (1 Kings 4:30). Moreover, God granted him unsurpassed discernment: “Behold I have given you a wise and discerning heart, so that there has been no one like you before you, nor shall one like you arise after you” (1 Kings 3:12). Yet those of us who know the rest of the story are usually quick to point out that it didn’t finish well for Solomon, even with his abundance of wisdom.

If you could ask God for anything, what would that be? We may sometimes fantasize about that question, but for Solomon it was reality.

If we are driven by a yearning to be happy, healthy, affluent, prosperous, comfortable, and self-satisfied, we will never be discerning people. If our feelings determine what we believe, we cannot be discerning. If we subjugate our minds to some earthly ecclesiastical authority and blindly believe what we are told, we undermine discernment. Unless we are willing to examine all things carefully, we cannot hope to have any defense against reckless wandering faith.

We have a standard by which to test the authenticity of any incoming religious message. That’s why, even when we are bombarded with doctrinal frauds and spiritual knockoffs, we need not lose hope. God has not left us defenseless.

Evil is always dangerous, but it isn’t always obvious. Its most sinister forms usually require careful discernment. That’s why Paul included a negative command when instructing Christians to be discerning: “Examine everything carefully; hold fast to that which is good; abstain from every form of evil” (1 Thessalonians 5:21-22).

Christianity is not a passive or purely academic religion. God’s Word calls us to action and investigation concerning all truth claims: “Examine everything carefully; hold fast to that which is good; abstain from every form of evil” (1 Thessalonians 5:21–22).

Why do the heavy lifting of careful Bible study when one can simply “let go” and be drawn into the gravitational pull of a religious guru? Our short attention span and quick-fix culture is easily preyed upon by charismatic sideshows, feel-good philosophy, and the television hucksters of modern pseudo-Christianity. But we are derelict in our Christian duty if we allow that to happen to us and our churches.

That’s discrimination! What immediately comes to mind when you hear that phrase? It’s almost always a pejorative in the modern vernacular, and never confused with a compliment. To be accused of discrimination nowadays is overwhelmingly synonymous with the sin of partiality—showing preference for people on the basis of gender, skin color, wealth, or social standing. But the word itself is not negative.

Doctrinally speaking, today’s church is in a similar position to the California gold rushers of 1850. Spiritual riches are promised at every turn. New programs, new philosophies, new parachurch ministries—each glitters a little bit more than the last, promising better results and bigger returns. But, as was true in the mid-1800s, just because it glitters doesn’t mean it’s good.

When it comes to evangelism, we often hear about “asking Jesus into your heart” or “making a decision for Christ.” But condensing the whole process of repentance and faith into a short—and often unbiblical—phrase like that trains us to emphasize the wrong things in evangelism. Instead, we need to emphasize biblical methods and models of what it means to preach the gospel.

There are two kinds of people in the world: those who worship God acceptably, and those who do not. And the fact is, apart from faith in Christ—apart from God’s saving work in a sinner’s life—acceptable worship is impossible.

One of the main problems with weak evangelistic methods is the risk of leading people to false conversions. Many sinners are thrilled to learn that “God has a wonderful plan” for their lives and are eager to tap into all the blessings that entails. It stands to reason if you evangelize solely on the basis of God’s gifts, everybody will sign up.

Too many modern evangelistic methods offer the wrong thing. The point of the gospel is not to bring contentment, purpose, or a sense of completeness to your life. It’s not about unlocking God’s plan for your happiness or fulfillment. Those are often by-products of saving faith, but none of them is the primary focus of the gospel. Christ didn’t die for the sake of our emotional stability.

It would be wonderful if unsaved people eagerly came to you with their questions about salvation and eternal life, but that’s not likely to happen very often, if ever...

As believers, we’re often surrounded by people who have no interest whatsoever in God or His Word. That indifference can be a significant barrier to our evangelistic efforts—how do we effectively bring the gospel to a world that doesn’t want to hear it?

Once in a great while someone will ask me, “Do you know how I can be saved?” or “Do you know how I can receive eternal life?” Not often, but it does happen. And when it does, I’m always thankful that the Lord has provided a clear opportunity to proclaim the truth of His Son.

For most people, Christmas is much more than a day. The word itself represents a wide variety of activities, traditions, and events. Just thinking about Christmas triggers your senses, reminding you of the sights, sounds, smells, and tastes the season represents.

You may be wondering why the virgin birth—of all the miracles in Scripture—is so frequently attacked. After all, if one can believe, say, that Moses parted the Red Sea, what’s the big deal about a virgin birth? It certainly isn’t as spectacular a miracle. And Scripture devotes relatively little space to describing it. Can it really be that important?

Years ago I read an interview with the pastor of one of our nation’s largest churches. Asked specifically what he believed about the virgin birth, he said, “I could not in print or in public deny or affirm the virgin birth of Christ. When I have something I can’t comprehend, I just don’t deal with it.” He was subtle about it, but that pastor was challenging the virgin birth. His statement implied that the virgin birth is somehow optional or irrelevant truth. It isn’t. Satan knows that, even if we don’t. Perhaps that is why he has worked so hard to discredit the virgin birth.

We cannot expect the world to accept the fact of Christ’s virgin birth. As with all essential doctrines of the Christian faith, sinful humanity resists embracing the truth of His unique birth. Tragically though, it’s no longer just the unbelieving world that fails to accept the biblical account of Christ’s parentage.

What would it be like to have endless riches stored up for you—a future reward that could never be taken away, but that could be enjoyed forever? If you are a Christian, that is an accurate description of the inheritance God has stored up for you.

You don’t buy or earn your way into an inheritance. The Greek word translated “inheritance” (klēronomia, 1 Peter 1:4) speaks of possessions passed down from generation to generation. You receive them simply because you’re a family member.

Where did Christians ever get the notion that they need anything other than Christ? Is He somehow inadequate? Is His gift of salvation somehow deficient? Certainly not. We are children of God, joint heirs with Christ, and therefore beneficiaries of a richer legacy than the human mind could ever comprehend: “We are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ” (Romans 8:16–17). Christians are rich beyond measure. All true Christians are heirs together with Christ Himself.

Homer and Langley Collyer were sons of a respected New York doctor. Both studied at Columbia University—Homer earned his degree in law, and Langley became an accomplished engineer and concert pianist. When their parents both died in the 1920s, the brothers inherited the family home and estate. The two men—both bachelors—were now financially secure.

Joseph’s sudden and shocking promotion to the right hand of Pharaoh was neither karma nor compensation. The betrayal of his brothers, the indignity of slavery, and the injustice of his imprisonment were all experiences ordained by God in preparation for a monumental rescue operation.

It sounds strange, but even in prison Joseph experienced the Lord’s blessing. His administrative skills were noticed by the warden, and soon he was placed in charge of all prison operations. Joseph was so competent and efficient that “the chief jailer did not supervise anything under Joseph’s charge because the Lord was with him; and whatever he did, the Lord made to prosper” (Genesis 39:23).

Eleven grim faces stared anxiously at the floor. With eyes on the ground, all their attention was focused on the man at the front of the room. Huddled in tense silence, the eleven knelt before one of the most powerful rulers in the land, knowing he had the authority to execute them.

What about application? That’s a common question from people who want more what now? and how to at the end of a sermon. Those pointers can certainly help us in our day-to-day lives. But they can also narrow our understanding of the implications of a biblical passage, and bypass the Spirit’s work in applying those truths to each believer’s specific circumstances. The parable of the vineyard (Matthew 20:1–15) is full of such transformational truths—both explicitly and implicitly. And many of them are central to the gospel and salvation.

Christ’s parables were never delivered in a vacuum. They were always provoked by the circumstances, discussions, and debates that surrounded Him. That kind of contextual background information is especially critical concerning the parable of the vineyard.

Jesus made a regular habit of upending established social conventions. The Lord spent much of His earthly ministry illustrating the sharp contrast between the world and His heavenly kingdom. One of those key teaching moments is found in the preface and epilogue to Christ’s parable of the vineyard.

We all love to be on the receiving end of a good deal—at least until someone else finds a better one. The perception of inequality and unfairness fosters bitterness, envy, and resentment—attitudes that the flesh thrives on, even among believers. And one of Christ’s parables plays to the heart of that inclination.

Have you ever considered the stark contrast between Judas Iscariot and the thief on the cross? One was a close disciple of Jesus Christ and gave three years of his life to the best, most intensive religious instruction available anywhere. But he lost his soul forever. The other was a hardened, lifelong criminal who was still mocking everything holy while being put to death for his crimes. But he went straight to paradise forever.

Scripture isn’t shy about the unpopularity of the gospel. The message of the cross is called “foolishness” and a “stumbling block” (1 Corinthians 1:23). Christ Himself is called “a rock of offense” (Romans 9:33). Jesus simply told His followers that the world would hate them (John 15:18–20). But what makes the gospel so repulsive to the world?

As protests and riots raged across the country and around the globe, many Christians have pondered how God’s people should respond. In many ways, this discussion dominates the church today, but not all of the proposed solutions line up biblically.

What does a holy, God-honoring life look like? To answer that question, we need to consider one particular altercation between Jesus and the Pharisees.

In the wisdom of His divine design, God has placed restraints within us and within the structure of society to mitigate the effects of man’s corruption and hold back the full chaos into which the world repeatedly devolves. And when these restraints are carefully maintained, life can be enjoyable. But when they’re assaulted, diminished, or destroyed, life quickly becomes difficult and miserable.

We rightly shudder at the eternal consequences of sin, and the perpetual punishment that awaits unrepentant sinners. But we would do well to also consider the temporal cost of sin. We need to recognize how it pollutes, perverts, and corrupts—and particularly its destructive influence on the sinner.

When it comes to man’s fallen nature, Scripture is clear about the depth and breadth of its defilement. The apostle Paul delivers a blunt assessment of man’s sinful corruption in his epistle to the Romans.

The book of Judges repeatedly employs a chilling phrase to depict the waywardness and corruption of God’s people: “Everyone did what was right in his own eyes” (Judges 21:25). God’s people had forsaken His law and their covenant with Him, and did whatever they wanted to fulfill their sinful desires. It’s also a fitting summary of the world we live in today, as our culture is overrun by chaos and corruption. We’re seeing every day the consequences of a society doing what is right in its own eyes.

We no longer have confidence in politicians, health experts, social activists, academics, or the media—all of them have lost credibility by pursuing agendas over honesty. Even religious leaders have shown a knack for doublespeak and outright deception when it suits their purposes. We have been lied to so routinely that we treat every claim as dubious. Living in that constant state of doubt and suspicion is both exhausting and exasperating.

All false religions lie to us about man. While most of them concede that man has not reached perfection, they refuse to acknowledge the bare sinful facts of life and history. They insist on offering a system of human achievement that can please God. Only God’s Word tells us the painful yet loving truth.

The doctrine of man’s depravity, of all the cardinal biblical truths should never need to be defended. The empirical evidence for man’s sinful nature is irrefutable and ubiquitous. It is the inescapable reality of life.

Seeking God is what fallen sinners ought to do, and God has every right to command them to do it. But they don’t come. They disobey His commands—as is their common practice. In fact, they can’t come, because they love their sin too much.

The problem of sin isn’t fundamentally external. It’s most visible in our actions, but our actions are merely the manifestation of a corruption that comes from within.

In a legal arraignment, the document detailing the specific charges against the accused is called the indictment. In a civil court, there is always the possibility that the charges could be dropped if the accused can prove his innocence or cast enough doubt on the charges brought against him. But sinners are never afforded that luxury in God’s courtroom.

A legal arraignment is where the accused is brought to court to answer formal charges. And that is what the apostle Paul did with all of humanity—all of us—in the third chapter of his epistle to the Romans. At this trial, the whole human race is brought before the eternal Judge. The charge against us is uttered in Romans 3:9: “What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin.”

Romans 3:23 is the go-to verse for a concise explanation of the human problem: “For all have sinned and fall short of the glory of God.” We need to remember that in it, the apostle Paul wasn’t announcing some early church discovery. Romans 3:23 is merely a summary statement of what has been true since Adam’s fall.

“For all have sinned and fall short of the glory of God.” Most Christians are familiar with Romans 3:23—perhaps too familiar. Many of us have quoted it while sharing the “Roman Road” gospel presentation. It also serves as a quick-fire explanation for why we can never find any sinless people. But how many of us have truly comprehended the devastating truth of our universal guilt?

It is ironic that when Paul begins his most thorough systematic presentation of the good news of the gospel, he starts with a statement that is decidedly bad news: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1:18).

“In the world you will have tribulation” (John 16:33, NKJV). Those words from our Lord are almost a truism—something so obvious it need not be stated. We are all intimately acquainted with the troubles of this life. On a personal level, we physically decay with each passing moment, even if we’re healthy (2 Corinthians 4:16). On a societal level, we see the effects of sinful decisions all around us. John MacArthur observes, “We are watching our country [America] freefall into godless darkness, sexual perversion, gender insanity, crime of all kinds, the breakdown of law and order, family destruction, and above all, the constant flood of lies and efforts to silence the truth.” In light of this individual and institutional decay, even Christians may be tempted to despair.

From heaven’s perspective, the ultimate end of election and the ultimate purpose behind God’s grace poured out on us is the eternal glorification of the Son. But to understand God’s individual purpose in electing His people for salvation, we need to consider Romans 8:29: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.”

We often skim quickly over the introductory parts of Paul’s epistles, but they are usually pregnant with meaning—and in the case of his letter to Titus, profoundly so. In his seemingly simple salutation, Paul gives us some vivid insight into how the plan of redemption started.

In Ephesians 3:16–19, Paul prays that believers would be “strengthened with power through His Spirit in the inner man” in order that they might understand the “love of Christ which surpasses knowledge.” In other words, it takes a lot of Spirit-supplied strength for us to catch even a glimpse of God’s love—and when we do, we’ve only scratched the surface.

Everything that God does He chooses to do, and His choices are free from any influence outside Himself. Therefore, the doctrine of election fits into this fuller comprehension of a sovereign God. That is election in its broadest sense, and it is evident on nearly every page of Scripture.

Grace is not merely poured out in the moment of salvation; it is evident throughout His eternal plan of redemption. After all, He chose those whom He would save before the foundation of the world (Ephesians 1:4). Theologians refer to this precious truth as the doctrine of election, and it has been a major point of debate and division in the church.

Physical diseases have symptoms, or marks, by which they may be diagnosed. In fact, that is how we become aware that we are sick: We identify something unusual about our health. We recognize the telltale signs that something is wrong. The same is true of false teaching. Those infected by it will manifest certain characteristics.

Right doctrine is essential to right living. It is impossible to live a faithful Christian life without knowing biblical doctrine. Doctrine simply means “teaching,” and there is no way that even the most sincere believer can conduct a life pleasing to God without knowing what God Himself is like and what sort of life God demands of His people. Those who set biblical theology aside also set aside sound Christian living. And this happens more often than you might think.

How would you describe a pastor’s job? Previously, we considered Paul’s exhortations to Timothy to preserve and preach sound doctrine. Paul did not charge Timothy with political advocacy or social change. He didn’t tell him to find ways to give back to the community. He called him to “preach the word” (2 Timothy 4:2).

“Preach the word!” (2 Timothy 4:2, NKJV). To the church today, those words may sound unusual as a pastor’s primary job description. We are used to all kinds of other “ministry” endeavors fighting for position in a long list of pastoral responsibilities. Even for those who affirm the primacy of preaching, the kind of preaching they want is purely practical—thus, doctrine (which is presumed to be utterly impractical) is the mortal enemy.

I remember listening to a Christian radio station when a caller asked, “What should I look for in a church?” The host responded by saying, “The thing I look for is fellowship. That’s the most important thing in choosing a church.” That may be a good feature of a church—but that is not the right answer.

From the very beginning, the battle between good and evil has been a battle for the truth. The serpent, in the Garden of Eden, began his temptation by questioning the truthfulness of God’s previous instruction.

Go with your gut. That might be good advice when shopping for shoes online, but it’s not a reliable means for interpreting or understanding God’s Word. Too many people in the church today trust the inclinations of the upper abdomen to be the final arbiter that determines both when God is speaking and what He is saying.

If God is still speaking to His people today—particularly through mental impressions and premonitions—how can believers exercise discernment when it comes to interpreting and applying these divine messages? Put simply, how is following the private, subjective “leading” of the Lord any more reliable than gazing into a crystal ball?

If you rely on internal, subjective messages and promptings from the Lord, what prevents you from imagining the input you want from Him? Moreover, what reliable, objective mechanism exists to keep you from misinterpreting your own imagination as divine instruction?

If God is still speaking to us today—even if only through mental impressions and still, small voices—shouldn’t we consider those messages to as relevant as anything written in Scripture, if not more so? That very issue was hotly debated during the Great Awakening. It was one area where Jonathan Edwards and George Whitefield did not (in the beginning) see eye to eye.

You have undoubtedly heard people say things like, “God is calling me to the mission field,” or “God led me to attend this college,” or “We feel God wants us to get married.” Perhaps you have even said such things yourself. Christians who use expressions like those often mean they have had an impression or a strong feeling that they interpret as a disclosure of the divine will.

We’ve all had strange dreams from time to time. Sometimes the details are so confused and convoluted you can scarcely believe your mind concocted them in the first place. And no matter how vivid the dream appeared, you likely wouldn’t base something as insignificant as your lunch order—much less your life—on those bizarre mental images. Sadly, the same is not true for many professing believers in the church today.

"God told me." "The Holy Spirit laid it on my heart." "The Spirit is compelling me." Those phrases and others like them are frequently thrown around the church today without giving many people pause. In fact, it seems the Holy Spirit’s primary role is laying burdens on believers and compelling them to deliver specific, timely messages to the church.

God is love. His mercy is over all His works. He manifests His love to all. But the highest expression of His love is manifest to those who by sheer grace He lovingly draws to Himself.

Election is the highest expression of God’s love to sinful humanity. Some people hate this doctrine. They fight against it, try to explain it away, or claim it’s not fair. Some even claim it is a form of tyranny, or that it is fatalistic, or that it violates the human will. But in reality the doctrine of election is all about the eternal, inviolable love of God.

Why do bad things happen to good people? The fundamental problem with that common question is that it’s back to front. The right approach is to ask why good things happen to bad people. That question reflects an accurate reading of Scripture and an honest evaluation of ourselves.

Would God redeem sinners at the cost of His own Son’s blood, then cast those same blood-bought believers aside? Having brought us to salvation at so great a price, would He then withhold any grace from us? Won’t He finish what He started? Romans 8:32 provides us with a clear and emphatic answer.

Someone has said that God plus one equals a majority. The truth is that God alone makes a majority. If every creature in the material and immaterial universe combined to oppose God together, still He would not be defeated. He is infinitely greater, and holier, and wiser, and more powerful than the aggregate of all His creation.

God’s love for His own simply has no parallel in human experience. It is a powerful, immutable love that extends from eternity past to eternity future. It is a love that is not deterred by our race’s sinful rebellion against God. Because of this love, God pursues and redeems us even when we are morally and spiritually reprehensible and unworthy of His love in every way.

God’s love for sinners is a well-documented historical fact. Its verification doesn’t hinge on the consensus of theologians, nor does its validation rest on something we feel. The apostle John points us to the cross as the consummate and undeniable proof of divine love.