Shepherds' Fellowship

(By Lance Quinn)

Lance serves as the Pastor-Teacher of The Bible Church of Little Rock in Little Rock, Arkansas.

Any attempt at defining or even understanding the basis for Christian ethics will by necessity be rooted and grounded in the Word of God, as contained in the sixty-six books of the Old and New Testaments. 

Far too often, those who purport to engage in Christian ethics, do so without a clear and proper understanding of the exegesis of the biblical languages themselves, a sturdy grasp of the Bible’s own history and timeline, and a keen observation of the various cultural motifs as shown in the Bible itself. It then becomes impossible to see how all of these crucially important tasks should apply to today’s ethical challenges. 

Since these present day challenges are legion, it is incumbent upon everyone who claims to be about the business of doing Christian ethics that they should seriously and diligently understand how Christian ethics must be properly constructed and then applied. Christian ethics then, by the very term must derive its unique and ultimate authority from the only truth-source available to the Christian—Holy Scripture. 

Christian ethical ideas, decisions, norms, and mores therefore simply cannot be validly understood or practiced without being constructed from the Word of the living God. Thus, Christian ethics itself must always and forever be informed, defined, understood, and practiced only by a correct knowledge and use of God’s Word. There simply is no true “Christian ethic” without the Christian’s own reliance upon the truths contained in the Sacred Writings which stretch from Genesis to Revelation. 

(By John MacArthur)

I was profoundly impressed by an item I saw buried inside the sports pages recently. A high school basketball team from Rockville County, Georgia, had easily won the state championship, rolling over all their opponents. A few weeks after the championship game, the coach, studying the team's grades, noticed for the first time that one of his third-string players had failed some courses. The youngster was academically ineligible for the basketball team.

The coach remembered that late in one of the semifinal matches, with his team leading by more than 20 points, he had put that player in the game. The ineligible man had played only a few minutes. His participation had in no way affected the outcome of the game. But it was technically a violation.

The coach was in a distressing predicament. If he revealed the infraction, his team would be stripped of the championship. He could keep quiet and hope no one noticed. After all, the violation was a mere technicality--the team would have won anyway. It was unlikely anyone outside the school would ever discover the offense.

Yet the coach realized the player involved surely was aware of the breach of rules. It was possible that the whole team knew and thought their coach had purposely ignored the eligibility guidelines.

The coach said from the moment he discovered the violation, he knew what he had to do. He never even pondered any alternatives. His priorities had been set long before this. He realized that the championship was not as important as his team's character or his example to them.

He reported the infraction, and the school forfeited the state championship.

I'm sure it was painful to give up the title, but the coach believed his first responsibility was to be a good example to his team. If he covered up the truth, his players would believe he had flaunted the rules. Winning a state championship at the expense of his integrity was not worth the price. Too many young lives could be adversely affected.

"Winning means nothing anyway unless you do it by the rules," the coach told incredulous reporters.

After the school surrendered the championship trophy, parents and team boosters chipped in to buy a new, larger trophy. This one does not say "State Championship," but in my opinion it stands for something far more important.

Young People Represent a Sacred Trust

I wish all coaches, teachers, and parents understood that young people are our most valuable resource. The complexion of the world a generation from now will be determined by the youth of today. The example they receive from those who influence them will determine whether they embrace or discard right values.

Whether you are a young person yourself or someone who influences them, you have a solemn responsibility to be a good example.

The Bible clearly emphasizes this truth. In the Old Testament, all Israel was charged with the task of teaching God's law to the nation's youth (Deuteronomy 6:7). Scripture says every parent's highest duty is to train his children in the way they should go, so that when they are old they will not depart from it (Proverbs 22:6). And a basic requirement for those in spiritual leadership is that they demonstrate the ability to train their own children properly (1 Timothy 3:2-4; Titus 1:5).

There is no question about the importance God places on being the right kind of example to children and young people. Eli, a priest in the Old Testament, was severely judged by God because he had failed to train his sons in the way of righteousness (1 Samuel 3:13). Although he had basically been a faithful priest, he had failed as a father, and God ultimately struck him dead for it.

You Can Be a Good Influence

Being a good example is a responsibility all of us share-- not just parents, coaches, and other authority figures. There is great insight in the words of the apostle Paul to a young minister: "Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe" (1 Timothy 4:12).

Those words affirm both Timothy's youthfulness and his obligation to influence others for good. Even as a young person, he was commanded to be a good example.

Note the progression: "speech, conduct, love, faith and purity." Those words envelop every conceivable sphere of influence. Paul wanted Timothy to be constantly aware of the impact of his words and actions on others.

The fact is, we all are an influence on people around us, whether we're trying to be or not. Almost everything we say or do affects our friends and family either for bad or for good. They will reject or accept our values, depending on how clearly and consistently we demonstrate our commitment.

Christians often speak of being a "good testimony." The word testimony usually makes us think of verbal witness, but being a good testimony for Christ means much more than just talking about Him. If actions speak as loudly as words, how we live is more important than what we say in influencing people for Christ. A testimony for Christ mandates that we live lives of obedience to Him.

(By John MacArthur)

Today's post is adapted from a 2001 Q&A session at Grace Church.

Question: Is it true that Christians and non-Christians have the same rate of divorce?

Answer:

Some reporter called me a few months ago and said,

Reporter:  There is a new study, a new survey that indicates that divorce among Christians is the same as divorce among non-Christians.  This survey has been done, this poll has been taken and it has been determined that Christians are divorced at the same rate that non-Christians are divorced in America.  What do you think of that?

John MacArthur:  I don't believe it--I do not believe that.

Reporter:  But this is what the survey says!

John MacArthur:  I don't care what the survey says--I don't believe that.

I don't believe it, and in fact, I believe that is to dishonor the Lord, to say that the power of Christ is zero in a marriage--the power of the Holy Spirit in a marriage.  I don't believe that.  I do not believe that true Christians get divorced at the same rate that non-Christians do.

Well, it showed up in a newspaper and the guy who took the poll wasn't happy, because he thought I was questioning his integrity, so he wrote me a very, very strong letter.  I have a large "strong letter" file--this is one, "How dare you question me!  How dare you question the integrity of this poll!"  Well, I said, "I'll question it on this basis: Who did you ask that question too?  If you just surveyed the people who 'claimed' to be Christians--that doesn't count, and I might suggest to you that you don't know who the true Christians are." 

So I didn't buy it at all.  And what irritated me about it is that this is a dishonor to God!  Because it denigrates the power of God in the life of a believer, with regard to the marriage!  It wasn't a question whether you get your statistics right, it's a question of dishonoring God!  You can't say that the power of God has no effect on marriages!  I said, "You don't do that."  Well, now it has become an evangelical urban legend--every time I turn around--I heard a secular news reporter say on the television the other day, "Well, now it has been proven that divorce among evangelical Christians or among Christians is the same as non-Christians."  Now we are just another statistic.  This is to say that God has no power in a marriage? 

When divorces occur in our church [approximately 10,000 members] and they occur occasionally here--very often it is because somebody in the marriage who professed Christ--didn't know Him.  If you go out and survey people in "churches" across the spectrum from Catholic to Protestant, and denominations, etc., etc., etc, who knows what you are going to get? 

The same company that does the surveys is the company that surveyed the people who said, "We don't want Bible teaching anymore in the pulpit."  Now what does that tell you about that crowd--if they don't love the Word of God?

It might be true that the divorce rate among nominal, cultural, so-called "Christians" is the same as those who don't claim to be Christians. But to assert that the divorce rate among true believers is the same as unbelievers--well, that's just preposterous.

(By John MacArthur)

How can Christians make God-honoring decisions?

Decision-making can be a daunting task for anyone, but Christians have the unique advantage of making decisions that are informed by God’s Word. To do so, there are at least three factors to consider.

First, you must obey the moral will of God as it is revealed in Scripture. If Scripture prohibits the action in question, your decision is easy: don’t do it.

Likewise, if one of the options in your choice causes you to neglect something God specifically commands you to do, you are required to make the choice that will allow you to fulfill your biblical obligation. For example, if God requires you to be an active part of a local church — Hebrews 10:25 indicates that He does — any decision that prohibits you from that is against God’s revealed will. In order to uphold God’s moral will in your decision making, ask yourself, “What does God’s Word say about it?” If it says anything, obey that (1 John 5:3). If it says nothing, you have freedom and do not need to fear missing God’s will or sinning against Him (Romans 14:2-6, 22).

Second, good decision-making requires that you exercise biblical wisdom. Such wisdom comes from a diligent study of God’s Word, coupled with God’s generous provision. James encourages those who lack wisdom to “ask of God, who gives to all men generously and without reproach, and it will be given to him” (James 1:5). To make wise decisions, you need to gather necessary information, consider all the options carefully, seek godly counsel, and then choose the option that is most sensible (Proverbs 2:1-11).

Finally, you need to consider your own desire. If the Bible is silent about your decision, and if one choice is not clearly wiser than the other, then do what you want. You have the freedom to do so, and God sovereignly works out His plan through your desires (Psalm 37:4; Philippians 2:13).

The above process presupposes that you are submitted to Christ and filled with the Spirit. Otherwise you won’t be able to make biblical decisions, as sin blinds your ability to understand and apply God’s Word to your life. However, if you do have a vital relationship with the Lord Jesus Christ and are walking in the Spirit — as opposed to the flesh — you are free to make decisions so long as they don’t violate God’s revealed (moral) will. You shouldn’t be concerned that your decisions will somehow derail God’s sovereign will for you life, because He routinely works through your decisions to accomplish what He purposes.

For more on decision-making and the will of God, see these resources from Grace to You.

At the Friday evening session of the Shepherds’ Conference, John MacArthur addressed “The problem of evil,” or theodicy as it is often called in theological circles. In discussing this issue, Dr. MacArthur made the following points:

1. Evil exists and it is folly to claim that it doesn’t. There are several categories of evil:

a. Natural evil (such as natural disasters and disease)

b. Moral evil (the sinful actions of people)

c. Supernatural evil (the actions of Satan and demons)

d. Eternal evil (the eternal condition of those in hell)

2. God exists (and He is the God of the Bible)

God controls absolutely everything. There is no evil outside His plan. There is no evil outside His purpose. He knows everything that can be known, that is knowable. He has comprehensive power to do everything that can be done that is possible. That is what the Bible says about God. And in that perfect knowledge, and in that perfect power, and with perfect holiness, and expressing His perfect love, God ordains everything.

3. God wills evil to exist. He has allowed evil and sin within His sovereign purposes so that His holiness and grace might be put on display.

Without sin and evil, we wouldn't know that He is as righteous as He is, as loving as He is, and as holy as He is.  God allowed sin so that He could display His wrath. Without sin, there would be no display of righteousness, no display of love and no display of holiness.  God endures sin. "He endured with much patience vessels of wrath prepared for destruction" (Rom. 9:22).  He endures sin patiently so that in the end He might be glorified by displaying both His wrath (v. 22) and His grace (v. 23).

The whole reason God ordained evil to exist was for His own glory sake, so that forever and ever holy angels and redeemed saints would give Him glory in full comprehension of all His attributes.  Prior to sin God was not worshiped fully for His righteousness against the background of unrighteousness.  He was not worshiped nor could be fully for His love until He demonstrated the kind of love that loves rebellious sinners.  He was not worshiped fully for His holiness until His wrath displayed how He hated sin.  And He was not worshiped for His grace until He displayed forgiveness and mercy on the elect.  In every case there is this great disclosure of the nature of God.  Why? In order to fully display His glory.

For another report on Dr. MacArthur’s address, see this site.

(By Jonathan Rourke)

Today's post comes from Jonathan's chapter on "Faith, Fidelity, and the Free Market" in our new staff book, Right Thinking in a World Gone Wrong. To visit the publisher's website, click here.

How can we, as believers, worship God with our financial resources while at the same time rejecting temptations that lead to idolatry and covetousness? The answer is found in giving to the Lord and His purposes. When we give our money to the work of the gospel, we not only demonstrate our heartfelt love for God (2 Cor. 9:7), we also store up for ourselves treasure in heaven (Matt. 6:16–24).

Giving to the Lord helps Christians overcome the temptation to hoard their riches (Matt. 6:19–21). Those who are successful at acquiring financial wealth are immediately presented with the temptation to greedily stockpile it. To give is to counteract this temptation by considering the needs of others, rather than being consumed by self-indulgence. Moreover, stockpiling wealth is risky business, since earthly riches have a way of disappearing. Giving, then, is also a means to invest in eternal things, amassing a treasure in heaven that can never be lost. It therefore repositions the heart from being focused on the things of this earth to the things of God.

Second, giving to the Lord helps Christians overcome the temptation to forget Him (Matt. 6:22–24). In Proverbs 30:9 the writer asks God to protect him from both the trials that attend abject poverty and the deceptive comfort that comes from wealth. The danger in the latter is that he will forget God and become too dependent on himself and his money. In Matthew 6, Jesus reminds us that the eye is to be clear and seeing properly. If the spiritual eye is functioning rightly, then it will direct the believer in the righteous path regarding money. It will cause him to always see God as the provider of wealth and the one to be honored by it. Since no one can serve both God and money, the act of regularly giving money to the Lord demonstrates who our true Master is.

Third, giving to the Lord helps Christians overcome the temptation to be anxious, by reminding them that God is in control and that His Kingdom is their highest priority (Matt. 6:25–34). “Be anxious for nothing,” Paul told the Philippians, “but in everything by prayer and thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6–7). Just a few verses later, he would explain that he had learned to be content in whatever financial circumstances he found himself (vv. 10–13). Often, financial anxiety comes from trying to live beyond our means. The one who gives learns to be content and thankful for whatever lifestyle God has provided, even if it is a modest one (1 Tim. 6:7; Heb. 13:5). Solomon offers a number of vivid contrasts throughout the book of Proverbs (Prov. 15:16–17; 16:8, 19; 17:1; 19:1; 28:6), informing the reader that financial poverty—if accompanied by the fear of God, love, righteous, humility, quietness, and integrity—is far better than economic wealth accompanied by turmoil, hatred, injustice, pride, strife, perversion, and a crooked spirit.

(By John MacArthur)

Today's post is from the introduction to our new staff book, Right Thinking in a World Gone Wrong.

It is common in the evangelical church today for people to verbally acknowledge that the Bible, as God’s Word, is the final authority for both what they believe and how they live. Yet in reality, a clear connection between that public confession and personal conduct is rare.

Instead of looking to the Bible, many professing Christians look to psychology and sociology for supposed solutions to personal needs and social ills. The rise of postmodern thought has similarly skewed the church’s understanding of right and wrong—as an unbiblical tolerance (in the name of love) has weakened churches to the point where they are as soft on truth as they are on sin. Popular television shows, from Oprah to Leno to the average sitcom, have had a tangible effect (and not for the better) on how American Christians think through everyday issues. The political arena, too, has played a major role in shaping an evangelical understanding of morality, as words like “Republican” and “Democrat” or “liberal” and “conservative” have come to redefine the difference between what is good and what is evil.

The fact is that far too many professing Christians live their lives, day in and day out, on the basis of something other than the Bible. As a result, their priorities reflect the world’s priorities, not God’s priorities. Their patterns of behavior and their plans for the future differ only slightly from those of their unsaved friends and neighbors. Their expenditures reveal that their perspective is temporal, and that they are vainly pursuing the elusive American Dream. Their shortcomings, when they admit to them, receive the same fault-free labels that the world ascribes (“mistakes” or “diseases” or “addictions” rather than “sins”), as they search for answers in psychology, medication, or the self-help section of the bookstore. Though they adhere to an external form of traditional Christian moralism, there isn’t anything particularly biblical or Christ-centered about how they live.

Yet it is in the lives of sinners who have been transformed by the Gospel of grace, that a distinctly Christian ethic must be fleshed out. True Christianity is not defined on the basis of external moralism, religious traditionalism, or partisan politics; but on the basis of a personal love for Jesus Christ and a desire to follow Him no matter the cost (cf. John 14:15). It is only because believers have been transformed on the inside (through the regeneration of the Holy Spirit), that they are able to exhibit godliness in their behavior. And the world cannot help but take notice. As Jesus told His hearers in the Sermon on the Mount, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16; cf. 1 Peter 2:12).

The heart of the Christian ethic, of course, is the Gospel. Only those who have been transformed from within (Titus 3:5–8), being indwelt by the Spirit of God (Rom. 8:13–14), are able to exhibit genuine holiness (Gal. 5:22–23; 1 Pet. 1:16). Biblical Christianity is not primarily concerned with external behavior modification (cf. Matt. 5–7), but with a change of heart which subsequently manifests itself in a changed life (1 Cor. 6:9–11).

A true Christian ethic, then, is not possible without the regenerating work of the Holy Spirit. Unless the inner man is washed first, external morality and religious observances are only a superficial façade. Jesus rebuked the hypocrites of His day with these words, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness” (Matt. 23:27). Christ was not saying that behavior is unimportant. But rather that from God’s perspective, the heart is what matters most (cf. 1 Sam. 16:7; Mark 12:30–31).

Of course, a heart that has been truly transformed by God will respond in love to His Son, Jesus Christ (cf. John 8:42). And those who love Jesus Christ will eagerly desire to follow and obey His commands (cf. John 14:15), as found in His Word (cf. Col. 3:16). A truly Christian ethic, then, eagerly affirms and applies the moral instructions found in the Bible. But it does not do so in an attempt to legalistically earn salvation (Is. 64:6). Rather, having received salvation as the free gift of God through faith in Christ (Eph. 2:8–9), it readily obeys out of a heart of love (Eph. 2:10).

If Christians are to live in keeping with who they are (as children of God), they must live according to the Word of God through the power of His Spirit. No other source of wisdom or moral insight will do. By definition, they are people of the Book—and not just on Sundays, but every day of the week (cf. Is. 66:2).

(By John Street)

Today's post is adapted from Dr. Street's chapter on counseling those in the church who struggle with homosexual temptation. The full article can be found in our new staff book, Right Thinking in a World Gone Wrong.

Identity must be formed “in Christ.”

The theological understanding of the Christian being “in Christ” is critical for those who struggle with homosexuality (cf. Gal. 3:26–29; Rom. 8:1; Eph. 1:1; Phil. 1:1; 2 Tim. 1:1). Sometimes, early in discipleship, they will express to you in so many words, “I am a homosexual.” They have become convinced by their own fruitless struggle with their sexual weaknesses or by the world’s relentless drumbeat that they are genetically hardwired this way and cannot change.  Of course, this is a cultural lie and it robs your counselee of hope.

Who they are “in Christ” must be the planet around which all their thoughts and actions orbit. This is more than just a metaphor, it has to do with how Christians view themselves—as undeserving sinners who enjoy the gracious provisions and righteousness of Christ in order to have full acceptance with God the Father. Gospel-centered counseling and discipleship is critical to establish early.

When their thought-life is practiced “in Christ” it brings hope and change to thoughts, desires and behaviors. They think and act in new ways abandoning homosexual and effeminate dress, words and mannerisms. It is especially effective to faithfully teach the principles of Romans 6:1–14 while recalling the earlier context of Romans 1:24–27. How Christians view themselves and their position in Christ will greatly affect their change and growth in sanctification. A Christian tempted by homosexual (or lesbian) desires is not a homosexual, he or she is a Christian! This thought and all of its theological richness is vital to understand if your counselee is going to possess the perseverance to defeat this foe.

Today's post is taken from part of our church's Pastoral Perspective on global warming and environmentalism. The full article can be read in our new staff book, Right Thinking in a World Gone Wrong.

On February 14, 2005, the National Council of Churches USA published a document entitled, “God’s Earth Is Sacred: An Open Letter to Church and Society in the United States.” The letter calls on Christians to repent of their “social and ecological sins.” According to the letter, citing Ecumenical Patriarch Bartholomew:

“[T]o commit a crime against the natural world is a sin . . . for humans to degrade the integrity of Earth by causing changes in its climate, by stripping the Earth of its natural forests, or destroying its wetlands . . . for humans to injure other humans with disease . . . for humans to contaminate the Earth’s waters, its land, its air, and its life, with poisonous substances . . . these are sins.”

The document goes on to assert that too many Christians have bought into “a false gospel that we continue to live out in our daily habits—a gospel that proclaims that God cares for the salvation of humans only and that our human calling is to exploit Earth for our own ends alone.” In recounting the sins that must be repented from, the authors state the following: “We confess that instead of living and proclaiming this salvation through our very lives and worship, we have abused and exploited the Earth and people on the margins of power and privilege, altering climates, extinguishing species, and jeopardizing Earth’s capacity to sustain life as we know and love it.”

But such statements reflect an understanding of “sin,” “salvation,” and “gospel” that is a far cry from the New Testament. The Gospel of the New Testament centers on the death, burial, and resurrection of Christ (1 Cor. 15:3–4), as the sole means (John 14:6) through which individual sinners (rebels against God’s moral law—Romans 3:10–18, 23) can be reconciled to God (2 Cor. 5:17–21; Col. 1:21). It is the power of God for salvation to everyone who believes (Rom. 1:16), such that those who believe in the Lord Jesus Christ will be saved (Acts 16:31). As Paul explained to the Romans, “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation” (Rom. 10:9–10).

Nowhere in the New Testament is sin, salvation, or the gospel ever defined in terms of corporate ecological responsibility. Rather than being consumed with the things of this earth, believers are commanded to focus on the life to come. The apostle Peter, speaking of the destruction of this earth, makes this point in 2 Pet. 3:10–13.

We are not called to focus all of our resources on preserving this current planet. Instead we are to focus on the world to come, and live this life in holy conduct and godliness. When the National Council of Churches suggests that: “In this most critical moment in Earth’s history, we are convinced that the central moral imperative of our time is the care for Earth as God’s creation,” we could not disagree more.

The central moral imperative for the church in this age was articulated by Christ in the Great Commission (Matt. 28:19–20). We are to take the true gospel (that individual sinners can be reconciled to God through faith in Christ) to lost and dying souls. Saving the world, for Christians, is not about saving the planet, but about saving the lost. Moreover, the greatest legacy we can leave the next generation is not a cleaner planet, but the truth of the Gospel (cf. Deut. 6:5–9; 2 Tim. 3:14–15). Instead of being distracted by attempts to save our broken planet, Christians should focus on what God has actually called the church to do—looking forward to the day when He will create a new earth which lasts forever (cf. Rev. 21–22).

(By Austin Duncan)

Today's post is excerpted from our new staff book, Right Thinking in a World Gone Wrong. It is taken from Austin's chapter giving a pastoral perspective on video games.

From the most complex games to solitaire on your cell phone, games take time. Much of what can be said about video games in this regard could also be applied to other aspects of electronic entertainment—such as blogging, watching television, and surfing the internet. When large amounts of time each day are devoted to these activities, it means that in fact large portions of life are being wasted. Regarding television in particular, John Piper says this, “No one will ever want to say to the Lord of the universe five minutes after death, I spent every night playing games and watching clean TV with my family because I loved them so much. . . . Television is one of the greatest life-wasters of the modern age” (Don't Waste Your Life, 119-120). The same could easily be said about video games.

Due to their computerized complexity, today’s video games often require days to master and weeks to beat. A game that only costs forty or fifty dollars to purchase may actually cost hundreds of hours in wasted time. In many games, the player’s character develops as he advances through the virtual storyline, becoming more skilled and better equipped. Yet, players themselves gain little more than carpel tunnel symptoms and an otherwise useless knowledge of fictional weaponry. 

Time invested in such pursuits is lost, and cannot be reused for things that matter. Hours that could be spent working, praying, reading, serving, fellowshipping, evangelizing, or just thinking, are instead wasted on activities that have no lasting value. God’s Word teaches us that time is precious (Ps. 90:12; cf. 39:4–5). Using it wisely is an issue of good stewardship. We must not forget that our lives are not our own, we belong to Christ (1 Cor. 6:20). When we waste time consistently, a few hours each day, we waste the very lives we have dedicated to Christ.

One of the central themes of the book of Ephesians is the “walk” of the believer.  It is a metaphor the apostle Paul used to represent living. Believers are to walk in good works (Eph 2:10), in love (5:1–5), in holiness (5:6–13), and in a way consistent with their calling (4:1–16). They are also to walk in a way that is purposeful and wise. Paul writes this, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is.” (Eph 5:15–17). Paul’s point here is not strictly about time management (in terms of better scheduling), but life management (in terms of making the most of every opportunity to honor, serve, and worship God). The one who walks wisely will view his or her limited time in this life in light of eternity, taking advantage of every opportunity to bring glory to God. 

(By Rick Holland)

Today's post is excerpted from our new staff book, Right Thinking in a World Gone Wrong. It is taken from Rick's chapter giving a pastoral perspective on the topic of online dating.

Another issue regarding online dating centers on the question of accountability. When romance blossoms in the context of the church, or even work or school, it comes with a built-in level of accountability. Pastors, parents, and peers quickly become aware of the “special interest” that is forming between two people. The time they spend together includes group activities, social outings, and ministry events—circumstances in which other Christians can observe the couple and offer counsel or feedback. The couple understands that they are being watched, and that people who care about their souls also care about their growing friendship. As a result, rash decisions that might lead to either heartbreak (when a relationship is broken off) or heartache (when purity is not preserved) are weighed against the consequences that a sense of corporate accountability provides.

But online dating is essentially accountability-free. Time on a computer is almost always spent in isolation, making it impossible for pastors, parents, or peers to watch the relationship develop. A sense of anonymity gives the heart a greater sense of freedom in expressing that which might not be said in real life. Moreover, the person on the other end is a complete stranger—not only to the would-be suitor but also to his or her friends and family. There is no one to vouch for that person as a suitable potential mate, or to affirm that the relationship is going well, or to give informed counsel should issues arise down the road. This puts Christian singles in a much more difficult place as they attempt to pursue romance in a way that is righteous.

It should also be noted that real-world romance often begins in friendship, as two people get to know each other to some degree before expressing romantic interest. But this is not the case in online dating relationships. From the outset, the mindset is geared toward romance, meaning no opportunity is provided for establishing a simple friendship first. If at any point the romance no longer seems viable, the friendship immediately dies with it. “Breaking up” is relatively painless (unless you are on the receiving end of the bad news), since there are often no real-world implications to ending the relationship. Online daters may also be tempted to continually look for “someone better” or to entertain multiple prospects at one time. But such practices, and the perspective that fuels them, can develop deadly habits if left unchecked. The accountability that comes with real-world relationships guards against these kinds of temptations.

On balance, the Christian single who is renewing his or her mind through the Scriptures, and seeking to live in a way that honors Christ through the power of the Spirit, can certainly navigate the electronic waters of online dating with purity and integrity. The conscience informed by the Scriptures provides believers with a stronger level of accountability than anything external. Remembering the omnipresence of God also goes a long way to countering the thought of sin (Prov. 15:3). At the same time, wisdom suggests that isolation and temptation often go hand in glove (Prov. 18:1). Whether they enter the world of online dating or not, those who seek to live righteously will seek out accountability from other believers.

(By Nathan Busenitz)

This month marks the release of our new staff book: Right Thinking in a World Gone Wrong (Harvest House). The book addresses contemporary issues in entertainment, ethics, and politics. In an effort to introduce it to you, we will be running excerpts here on Pulpit over the next few days. (To visit the publisher's promo page for the book, click here.)

Here is the Table of Contents:

Introduction: The Bible and Real Life (John MacArthur)

* * *

Section 1: Entertainment and Leisure

1. Glorifying God in the Gray Areas: Christian Liberty and the World of Entertainment (John MacArthur)

2. A Match Made in e-Heaven: Internet Dating and God-Honoring Romance (Rick Holland)

3. Where Virtual Reality Meets Real Life: Video Games and a Biblical Worldview (Austin Duncan)

4. Parental Guidance Required: Making Wise Media Choices for You and Your Family (Kurt Gebhards)

5. American Idols: Entertainment, Escapism, and the Cult of Celebrity (Tom Patton)

* * *

Section 2: Morality and Ethics

6. What God Hath Joined Together: Issues Related to Divorce and Remarriage (Pastoral Perspective)

7. When Life Is Reduced to a Choice: Opposing Abortion while Reaching Out to Hurting Women (Bill Shannon)

8. Planned Parenthood? Birth Control, In Vitro Fertilization, and Surrogacy (Pastoral Perspective)

9. Hope, Holiness, and Homosexuality: A Strategy for Ministering to Struggling Christians (John Street)

10. The Right to Die and the Right to Kill: Euthanasia, Suicide, and Capital Punishment (Pastoral Perspective)

* * *

Section 3: Politics and Activism

11. God, Government, and the Gospel: How Should Christians Think about Political Activism? (John MacArthur)

12. Faith, Fidelity, and the Free Market: Biblical Living in a Secular Economy (Jonathan Rourke)

13. God’s Carbon Footprint: Global Warming and the Environmental Movement (Pastoral Perspective)

14. From Every Tribe and Tongue: Racism and Reconciliation in Church and Culture (Mark Tatlock)

15. When the Nations Come to Us: Illegal Immigration and Border Control (Pastoral Perspective)

* * *

Part 4: Tragedy and Suffering

16. Sorrow, Suffering, and the Sovereignty of God: Divine Providence and the Problem of Evil (Rick Holland)

17. When Bad Things Happen to God’s People: Responding Rightly to Personal Hardship and Trials (Irv Busenitz)

18. Why Christians Can Trust God: Putting Your Hope in Your Heavenly Father (Nathan Busenitz)

19. Help for the Hurting and Hope for the Lost: Mercy Ministries and the Great Commission (Jesse Johnson)

20. A Hope That’s Fixed in a World That’s Broken: The Gospel as God’s Solution for Our Fallen World (Kevin Edwards)