As Third Day looked to celebrate their 25th anniversary as a band, they fulfilled a long-time plan to record a project at Fame Studios in Muscle Shoals, Alabama. The band (lead vocalist Mac Powell, guitarist Mark Lee and drummer David Carr), recorded with members of their touring band (keyboardist Scotty Wilbanks, mandolin/banjo/guitarist Trevor Morgan and bassist Tim Gibson). For this “back to their roots” album, the band reunited with producer Monroe Jones, who had worked with Third Day on six previous albums. Jones invited percussionist Ken Lewis to join the sessions and recruited Vance Powell to engineer the album.
The album has an almost “live” feel to it. The songs are simple lyrically, with about half of the songs being written before the band went into the studio and the other half just ideas that principal songwriter Mac Powell had.
On this album, Third Day brings it all together. Mac Powell has one of the best voices in music. Here the musical backing is worthy of his strong baritone, with strong guitars, drums, Hammond organ, horns, backing vocals, and crystal-clear production. Throw in some harmonica, tambourine, finger snaps and hand claps and this is truly a gem. It’s a multi-genre album – combining rock, southern rock, blues, soul, worship and gospel. I loved it from start to finish, and it’s my top album of the year thus far.
Here are a few brief comments on each song:
Revival – This was the first single released from the album and it is instantly likeable. It features a great vocal from Powell, plus piano, horns and backing vocals. It’s just a great overall song. Key lyric: God is gonna move and there ain’t no doubt.
Gonna Be There With Me – This joyful song finds Powell singing over piano, guitar, backing vocals, steel guitar and horns. It features brief piano and guitar solos. Key lyric: Lord, it’s always good to know that You’re gonna be there with me. Continue reading →
The Real Royal Albert Hall 1966 Concert – Bob Dylan ****
The album’s rather strange title is based on the fact that for decades a famous Bob Dylan bootleg known as The Royal Albert Hall Concert was incorrectly labelled, having actually been a performance at the Manchester Free Trade Hall on May 17, 1966. That performance was officially released in 1998 as The Bootleg Series, Vol. 4: Bob Dylan Live, 1966: The “Royal Albert Hall Concert”. This is actually the recording of the Royal Albert Hall concert, recorded May 26, 1966, and originally recorded by Dylan’s CBS label for a live album. This is the 2-CD version, which is also included in the massive 36-CD 1966 Live Recordings box set.
From a historical context, Dylan was fresh off of the release of his classic Blonde on Blonde double album just ten days prior to the concert. His set included material from his incredible trio of albums from that period Bringing It All Back Back Home, Highway 61 Revisited and Blonde on Blonde.
The first CD is the acoustic set and contains seven songs, including an epic version of “Desolation Row”. Dylan’s voice sounds great, and he is backed only by his acoustic guitar and harmonica. The sound quality is excellent, and you hear the crowd’s appreciative but somewhat restrained applause.
The second CD is the electric set and has Dylan backed by the Hawks, who would become better known as The Band. The sound quality is not as a good as the acoustic set for some reason. The set begins with Dylan and the Hawks ripping into “Tell Me Momma”, a song he would never release a studio version of, and would play only 15 times on the 1966 tour, the final time being the concert after this one at the Royal Albert Hall. The music is raw and intense, led by Robbie Robertson’s guitar, and Dylan’s expressive vocals, spitting out the lyrics, quite a difference from the acoustic set. The crowd is energized and you hear Dylan interacting with them, stating before the start of a blistering “Leopard-Skin Pill-Box Hat”, “Are you talking to me? Come on up here and say that”. The blistering eight-song electric set ends with “Ballad of a Thin Man” and “Like a Rolling Stone”.
Recommended for Dylan fans and music fans who might not already have heard the earlier The Bootleg Series, Vol. 4: Bob Dylan Live, 1966: The “Royal Albert Hall Concert”. Continue reading →
This is Third Day’s fourth Offerings album, comprised of three worship music albums and Christmas Offerings, released in 2006. While the previous Offerings albums were a mixture of live tracks, new songs and covers, the standard release contains all new worship music written specifically for this album (the Deluxe edition contains at least one cover).
One of my favorite songs of the year – “Soul on Fire” featuring All Sons and Daughters – is the first single. Third Day is an excellent live band that we have seen in concert a few times. I purchased the Deluxe edition of Lead Us Back, which features three additional new songs and eight songs, including “Soul on Fire” recorded in concert, for a total of 22 songs, well worth the extra few dollars.
Any discussion of a Third Day album starts with the powerful voice of lead singer Mac Powell, and his voice is in top shape on this release. The album also features excellent backing vocals from guest artists including not only All Sons and Daughters, but also Michael Tait (formerly of DC Talk and now the lead singer of the Newsboys), Michael W. Smith, Natalie Grant, David Crowder, Sarah MacIntosh, Daniel Bashta and others.
Here are a few comments about and lyrics from each of the new songs: Spirit– a song that could be used as a call to worship in church, with Powell and background singers pleading for the leading of the Holy Spirit.
Oh, Lord, fill us with Your Spirit Guide us by Your presence How we need You, God
Soul on Fire – the first single, co-written with Matt Maher, is an upbeat catchy song that you’ll have stuck in your mind, featuring the vocals of All Sons and Daughters. The song had its origins with South African worship leader/songwriter Brenton Brown who allowed the band to change the arrangement and add a verse. The band performed a great version of the song live on Fox and Friends on March 7.
God, I’m running for Your heart I’m running for Your heart Till I am a soul on fire Lord, I’m longing for Your ways I’m waiting for the day When I am a soul on fire Till I am a soul on fire
Your Words – a song about God’s Word that features female worship artist Harvest Parker and begins with a hammered dulcimer.
Let me hear Your words Above all other voices Above all the distractions in this world
Your words give us life that’s never ending Your words bring us love that never fails Everything else will fade away But what will remain Are Your words
Our Deliverer – one of the songs that was released early if you pre-ordered the album. The song looks forward to the second coming of Christ.
Our Deliverer is coming With salvation in His wings Our Deliverer is coming Here to set His people free Our Deliverer is coming Coming back for you and me Our Deliverer is coming
He is Alive – this would be an excellent song for churches to sing this Easter:
He is alive Death is defeated Sin has retreated From the power of the Son And He is alive The enemy is faded The battle still rages But the war has been won
In Jesus’ Name – features vocals from Michael W. Smith, Natalie Grant and Michael Tait.
Name above all names Savior and our Lord Every knee will bow And every tongue confess No other name is given By which we can be saved Let us find our life and love In Jesus name
Lead Us Back – a short song that contains the following lyrics:
Lead us back where we belong Call us as Your very own Lead us back Safe into to Your arms
Maker – an easy-going acoustic song about the creator of all things.
Maker, there is none like You Savior, no one else will do Lord, there is no other God Lord, there is no other God Maker, there is none like You
Victorious – another of the songs that was released early if you pre-ordered the album. A piano driven song that will sound great in worship services.
Victorious, You reign victorious Over sin, over death, over all, over us Victorious, You reign victorious In Your mighty name we trust Let all proclaim You reign victorious You reign victorious
I Know You Can – a song about trusting completing in our sovereign God that has a modern country sound to it.
Give me the words to say Bring me the strength to stand Take all the doubt away Jesus, I know You can For if I’m to follow You It’s only by Your hand Help me to make it through Jesus, I know You can
Father of Lights – this song has very much a Crowder feel to it.
Father of truth, Father of grace Be with us now fill this place
The One I Love – available only on the Deluxe edition. An acoustic guitar driven song.
Oh, you of little faith Oh, how quickly and how often you have forgotten Oh, you of little faith Aren’t you tired of all the wars and battles you have fought in And when all your world is gone And you cannot sing your song I will help you carry on The one I love
Praise the Invisible – a cover of the Daniel Bashta song available only on the Deluxe edition.
Praise the Invisible, praise the Immortal One Praise God Incarnate, praise Father, Spirit, Son For He is God, for He is holy For He holds the keys to the grave And forever He will reign
Arise – the closing song is available only on the Deluxe edition.
Arise O God, lift up Your hand Bring freedom and forgiveness Arise O God, Help us to stand For mercy and for justice
I’m a long-time Third Day fan. I look forward to hearing these songs on the radio and hopefully in concert.
The Evangelistic Zeal of George Whitefield by Steven Lawson. Reformation Trust Publishing. 178 pages. 2013 ****
I’ve enjoyed reading a few of the books in the Long Line of Godly Men series – books on Charles Spurgeon, Martin Luther, John Owen and now George Whitefield. I look forward to reading Steven Lawson’s books on John Calvin and Jonathan Edwards in the future. About the series, the series editor Lawson writes:
“This Long Line of Godly Men Profile series highlights key figures in the age-long procession of sovereign-grace men. The purpose of this series is to explore how these figures used their God-given gifts and abilities to impact their times and further the kingdom of heaven.”
This book focuses on the great English evangelist George Whitefield. Lawson writes: “In the eighteenth century, a day plagued by lifeless orthodoxy, Whitefield burst onto the scene with power and passion. In a day marked by great spiritual decline, Whitefield preached with a supernatural unction and intense boldness that became the primary catalyst in ushering in two major revivals simultaneously, one in the British Isles and the other in the American colonies.”
Lawson indicates that if he could be anyone in church history it would be Whitefield, because of his consuming evangelistic zeal. Whitefield has instilled within him a passion for preaching.
Lawson begins with a brief biography of Whitefield. A few highlights of which are:
Whitefield was the force behind the British Evangelical movement and the First Great Awakening. Not since the first-century missionary journeys of the Apostle Paul had such evangelistic preaching been taken so directly to the masses of the world.
In his thirty-four years of ministry, Whitefield preached some eighteen thousand sermons, often to multiplied thousands. If informal messages are included, such as in private homes, this number easily increases to thirty thousand sermons, perhaps more. Three sermons a day were common; four were not uncommon. Conservative estimates are that he spoke a thousand times every year for more than thirty years. In America alone, it is estimated that eighty percent of the colonists heard him preach. This means Whitefield was seen by far more American settlers than was George Washington. Whitefield’s name was more widely recognized by colonial Americans than any living person’s except for those of British royalty. It is believed that Whitefield preached to more than ten million people over the course of his ministry, a staggering number.
Making seven demanding trips to America, Whitefield crossed the Atlantic Ocean thirteen times for the express purpose of preaching the gospel. He spent almost three years of his life on a ship en route to preach. In all, about eight years of his life were spent in America. He made fifteen trips to Scotland, two to Ireland, and one each to Gibraltar, Bermuda, and the Netherlands.
Near the end of Whitefield’s first year at Oxford, Charles Wesley (1707–1788), the future hymn writer, introduced him to a small group of students known as the “Oxford Holy Club.” Included in this group was Charles’ brother, John Wesley (1703–1791), and ten others who met to pursue religiously moral lives. Despite their rigid discipline in Bible reading, study, prayer, fasting, and service, not one of these young students was converted. So stringent was Whitefield in his self-righteous efforts to earn salvation that his severe discipline caused him to suffer a lifelong physical weakness.
At age twenty-one, Whitefield was regenerated by the Holy Spirit, and placed his faith in Christ.
The Wesleys, still unconverted, departed for the mission field in the American colony of Georgia, leaving Whitefield the leader of the Holy Club. With flaming zeal in his soul, he evangelized his fellow students and placed new believers into small-group Bible studies. This strict discipline in Bible study led many to label the members of the Holy Club with the derisive term “Methodists.”
Unexpectedly, correspondence came from John and Charles Wesley in Georgia, urging Whitefield to help in their new missionary work.
Whitefield at last arrived in Savannah, Georgia, on May 7, 1738, only to discover that John Wesley had left the colony under indictment by a grand jury. The mission work was in complete shambles. As Whitefield surveyed the scene, he saw a great number of orphans and felt compelled to build an orphanage.
Upon his return, Whitefield discovered the Wesleys had been converted and had assumed the leadership of this new, emerging movement known as Methodism.
Vicious pamphlets were circulated in opposition to them and rumors spread, smearing Whitefield’s name. Church doors were closed to him, forcing a bold new strategy. He would bypass church buildings altogether and preach in the open air. This first success in open-air preaching proved to be the turning point not only for Whitefield’s ministry but, in many ways, for evangelicalism in general.
During this one summer, it is estimated that in London and the surrounding counties Whitefield preached to as many as one million people. Astonishingly, this success occurred while Whitefield was but a mere twenty-four years old.
But at the very height of this ministry, Whitefield made a daring decision. Rather than ride this wave of popularity, he determined in August 1739 to board a ship and sail for America. This young evangelist was determined to enter the large cities of the colonies and bring this same evangelistic preaching and revivalist spirit to the New World.
After a two-month voyage, Whitefield landed at Lewes, Delaware, ready to launch a new preaching campaign. This evangelistic tour through the colonies is considered by many the greatest preaching campaign ever undertaken.
Benjamin Franklin was a close friend of Whitefield. Franklin set out to make Whitefield famous in the colonies. He printed ten editions of Whitefield’s Journals, and secured the assistance of eleven printers in making them bestsellers. During 1739–1741, more than half the books published by Franklin were by or about Whitefield.
Jonathan Edwards (1703–1758), the recognized leader of the first wave of the Great Awakening, invited Whitefield to Northampton, Massachusetts, where he preached four times in October 1740. This would be the only time that the leaders of this powerful movement would meet.
Not since New Testament times had the world witnessed such explosive energy and extensive outreach in evangelistic preaching.
Having left England at the height of his popularity, he returned a year later to dwindling support. This decline was due to a crisis created by John Wesley over Whitefield’s belief in the sovereignty of God in salvation. Before Whitefield’s return, Wesley had distributed a tract titled Free Grace, a bitter condemnation of the doctrines of grace aimed directly at his old friend. Whitefield responded by defending the biblical teaching of God’s election and predestination. However, the damage was done. The painful separation of these spiritual leaders resulted in a division that affected countless people.
En route, four-month-old John was overtaken by the cold and died. In strange providence, Whitefield’s son died in the very home in which George himself had been born, and as he confided, “laid in the church where I was baptized, first communicated, and first preached.”
Further difficulty came when Whitefield survived a well-orchestrated assassination plot in which he was attacked while in bed at night.
Sorrow came in 1768 when his wife, Elizabeth, unexpectedly died.
On September 16, 1769, Whitefield preached his final London sermon from John 10:27–28. Soon afterward, he sailed for America in what would be his last trip across the Atlantic.
Whitefield preached his last sermon in Exeter, New Hampshire, on September 29, 1770. It was a soul-searching exposition that would last two hours, and was titled “Examine Yourself,” from 2 Corinthians 13:5. On Sunday morning, September 30, 1770, at approximately six o’clock a.m., George Whitefield breathed his last and entered into the presence of Him whom he had so faithfully proclaimed. As per his instruction, Whitefield was buried under the next pulpit in which he was to preach. Appropriately, his body was laid in a subterranean crypt under the pulpit of the Old South Presbyterian Church. In London, John Wesley preached Whitefield’s memorial service at one of Whitefield’s churches, Tottenham Court Road Chapel.
I highlighted a number of passages in this short book and would like to share some of them with you below:
His unparalleled effectiveness as an evangelist cannot be grasped until one sees the depth of his close communion with the Lord.
He was consumed with a fervent desire to know God Himself, which ignited a contagious fire within his soul to lead others to a saving knowledge of Christ.
Whitefield was, as Lloyd-Jones identified, “a pietist, that is, one who saw practical personal devotion to the Father and the Son through the Spirit as always the Christian’s top priority.”
Whitefield’s spiritual devotion was established upon his immovable commitment to the Bible.
The Word of God became so all-consuming in Whitefield’s daily life that he confessed to having little time to read anything else: “I got more true knowledge from reading the Book of God in one month, than I could ever have acquired from all the writings of men.”
As Whitefield lived for Christ, the Word of God became the ruling authority over his life.
Moreover, Whitefield was devoted to God in earnest prayer. Whitefield understood that prayer was a necessary spiritual discipline for the grounding and growth of his soul.
Further, Whitefield’s devotion meant he maintained a singular focus upon Jesus Christ.
The magnifying lens through which Whitefield saw Christ was Scripture. Above all, Whitefield’s desire was to know Jesus Christ. In addition, Whitefield’s piety was evidenced in his remarkable humility. Whitefield never lost sight of the fact that he was a wretched sinner saved by grace.
This gifted preacher would not allow a Christian institution to be named after him. The more he looked upon Christ’s holiness, the more he became aware of his own sin. He was willing to concede the error of his ways whenever he discovered he was wrong.
But perhaps the supreme example of Whitefield’s humility concerned his theological differences and strained relationships with the Wesley brothers. For the sake of peace, he chose to resign his leadership role in the Methodist movement, which he had helped to start.
Finally, Whitefield’s godliness was witnessed in his constant pursuit of personal holiness.
Moral perfection, he contended, was not ultimately attainable until he entered the heavenly realm. This understanding was diametrically opposed to the perfectionism taught by the Wesleys, who asserted that a believer could cease sinning. Whitefield countered that perfect holiness could never be fully realized upon this earth.
George Whitefield was arguably the most prolific evangelist since the time of the Apostles. Yet, at the same time, he was also a staunch Calvinist. Undergirding his passionate gospel preaching was an unwavering belief in God’s sovereignty in man’s salvation.
Some argue that these two realities—sovereign grace and evangelistic zeal—cannot co-exist. But nothing could be further from the truth. They meet perfectly in Scripture, and they existed side-by-side in Whitefield’s ministry.
“I embrace the Calvinistic scheme, not because of Calvin, but Jesus Christ has taught it to me,” Whitefield said.
Whitefield drank deeply from the well of the doctrines of grace, and it proved to be the spring of all he believed and preached. Each tenet of Calvinism shaped and molded him into a zealous evangelist.
Whitefield held to the biblical doctrine of total depravity. This is the scriptural teaching that the original sin of Adam was imputed to the entire human race, condemning all subsequent generations. Likewise, the sin nature of Adam was transmitted to every person at the moment of their conception.
Every faculty of every person—mind, affections, and will—is fatally plagued by sin. The entire fallen race cannot, by its own moral efforts, save itself. Neither does any sinful creature have faith to believe in Christ. Whitefield believed that man is utterly dead in sin, and his will is held captive in bondage.
Whitefield believed that man rejects the teachings of original sin and total depravity due to inherent pride.
Whitefield’s understanding of total depravity indelibly marked his preaching. Virtually every sermon Whitefield preached pointed man to his desperate condition in sin.
Whitefield likewise embraced the biblical doctrine of sovereign election. He maintained that before time began, God the Father freely chose those whom He would save out of the whole of the fallen race. These chosen ones were elected not on the basis of anything good foreseen in them, and certainly not for any foreseen faith in Christ. God chose to set His sovereign love upon certain individuals for reasons known only to Himself.
Whitefield firmly held to the Reformed position on predestination. In this biblical view, from all eternity God decrees some to election and intervenes in their lives to work regeneration and faith by a divine act of grace, bringing them all to Himself in eternity future.
Whitefield was also convinced that the doctrine of election has great converting power.
God withholds from the non-elect this work of saving grace, passing them by and leaving them to themselves, a biblical truth known as reprobation.
Whitefield also championed the doctrine of definite atonement, also known as particular redemption.
This is the teaching that the Father’s election, the Son’s redemption, and the Spirit’s application of salvation are all coextensive; that God planned to save a certain people, His sheep…and sent His Son explicitly to achieve this goal.” God the Father designed the death of the Lord Jesus Christ with the specific purpose of saving His elect.
Definite atonement was an essential element in Whitefield’s explanation of the gospel.
Whitefield further preached that all those chosen by the Father and redeemed by the Son would be regenerated by the Holy Spirit. The saving work of Christ on the cross is applied by the effectual call of the Holy Spirit. He held that the third person of the Trinity would convict the elect sinner, efficaciously draw him to Christ, and grant the gifts of true repentance and faith.
Whitefield believed that regeneration is monergistic, an exclusive work of God in the human heart that both precedes and produces saving faith.
Finally, Whitefield upheld the biblical doctrine of the perseverance of the saints. Whitefield was convinced that God brings all His chosen ones to future glory. Those whom God elects and brings to salvation will be preserved by grace, both in time and eternity. Those whom God saves, He saves forever. They will never fall away. They will never perish. This doctrine brought great joy to Whitefield throughout his Christian life and ministry.
The focus of his extraordinary ministry was the simple proclamation of the gospel and the appeal to the unconverted to enter through the narrow gate.
He purposed not to be with anyone for more than fifteen minutes without confronting them with the claims of Christ.
Whitefield was convinced that any presentation of the gospel must begin by exposing the listener’s sin and his dire need for salvation.
Only when confronted with their sinfulness, Whitefield insisted, would unbelievers seek to embrace Christ as their Savior and Lord.
Whitefield’s sermons were filled with vivid warnings of the horrific dangers of remaining in a state of sin.
Whitefield understood that gospel preaching must include the threat of hell, which is intended to drive men to flee to Christ and escape His terrors.
Whitefield next proceeded to the saving death of the Lord Jesus Christ. The message of sin is dark, but by it the truth of salvation through the cross shines that much brighter.
Whitefield set before sinners Christ’s death and His atoning blood as the only means of salvation.
Whitefield preached best, he perceived, when he proclaimed the glories of the cross.
Whitefield, moreover, was continually expounding upon the necessity of regeneration, as a “great theme” in his preaching, according to Lloyd-Jones.
At the heart of Whitefield’s preaching was this doctrine of the new birth. Regeneration had not been a central focus for the Reformers, but Whitefield made it a dominant emphasis in his preaching. Standing behind the truth on regeneration is the doctrine of election.
Whitefield pressed the hearts of his listeners for an immediate response. It was not enough for him that people knew the truth of the gospel. They must fully commit themselves to Jesus Christ.
It could be argued that Whitefield’s favorite word in preaching was the word come. He repeatedly urged his listeners to come to Christ by faith.
It is quite clear that Whitefield believed an invitation must be offered to the lost to come to Christ. Still, he did not practice an “altar call,” nor did he encourage emotional excitement among his congregation.
Whitefield further impressed upon his listeners the certain reality of eternity that lay before them.
In nearly every sermon, Whitefield affirmed that the day of eternity was close at hand.
With graphic words and an arresting voice, Whitefield had the keen ability to dramatically represent the horrors of hell. His vivid language in describing the lake of fire caused people to feel as if they might drop into the bottomless pit at any moment.
The evangelistic zeal of George Whitefield flowed out of his love for the glorious gospel of grace. It was this supreme love and devotion that drove him to pursue the lost, expose sin, exalt the cross, summon the will, and point to eternity.
Arnold Dallimore wrote, “His ministry presents an unparalleled example of declaring the sovereignty of God combined with the free offer of salvation to all who would believe on Christ.”
Whitefield provides the quintessential example of one who held the doctrines of grace in one hand and the free offer of the gospel in the other hand.
In a day when pulpit delivery had degenerated into dry ritual, involving nothing more than a monotone reading of a sermon manuscript, Whitefield burst onto the scene with intense preaching.
Whitefield’s passion arose from the depth of his biblical convictions. Whenever he stood behind an open Bible, Whitefield was thoroughly convinced that he was delivering divine truth.
Whitefield so elevated the importance of preaching that he stated, “May I die preaching.” Again, “I hope yet to die in the pulpit, or soon after I come out of it.” In God’s providence, Whitefield realized this very desire. On a balcony not far from his deathbed, he preached his last sermon to a large crowd that had filled the street in front of the parsonage. He died within hours of extending the invitation for all to embrace Christ.
Whitefield’s soul was ignited with fiery zeal in his preaching. Whitefield’s intense passion was kindled by his own deepening love for God and Jesus Christ, which in turn ignited his compassion for lost sinners.
Whitefield’s affection for God was stoked by reflection upon the greatness of His character. Moreover, his heart of love was fueled by his personal communion with Jesus Christ. This intimate knowledge of Christ was the consistent theme that filled his soul and increased his affections.
Whitefield often wept as he preached. Deep compassion for unbelievers moved Whitefield in his preaching.
An understanding of Whitefield’s ministry must recognize his relentless pursuit of the lost.
Whitefield is remembered as one of the first to preach to African slaves in the colonies.
Whitefield believed God had sovereignly called him to preach the gospel.
The relentless drive of Whitefield’s herculean effort was fueled by power from on high. Consider the unparalleled pace of Whitefield’s itinerant ministry.
He founded three churches and one school, and founded and assumed responsibility for an orphanage in Savannah, Georgia, often preaching five or six times a day, for as much as forty hours a week.
The only way Whitefield could endure all he did, travel as much as he did, preach as much as he did, and exert the energy that he did, was through the empowerment of the Holy Spirit.
Whitefield’s deep love for the souls of men and women did not originate in himself. It was God who gave him an uncommon love for those to whom he preached.
Time and again, Whitefield attributed his effectiveness, influence, and scope in ministry to the quickening effect of the Holy Spirit.
The Spirit also gave Whitefield resilience in the face of opposition to the message he preached.
Whitefield was inwardly consoled in the midst of many demanding circumstances in his life and ministry.
At times, Whitefield felt abandoned by the Lord. It was then that the Lord came in great power to shore up his weakness.
As he faced these many trials in his life and ministry—the conflict with the Wesleys, the financial burden of the Bethesda Orphanage, the long ocean voyages, the premature death of his newborn son, the loss of his wife, and the growing hecklers in the crowd—this valiant soldier of the cross found supernatural solace in the Lord, mediated by the Holy Spirit.
Whitefield understood that the effects of his preaching were sovereignly determined by God. His responsibility was to deliver the message and leave the results entirely with God.
The same Spirit who indwelled Whitefield has taken up His royal residence within the heart of every believer in Christ. The same Spirit who called Whitefield from obscurity to worldwide influence has placed the same call upon every Christian’s heart to bear gospel witness. The same Spirit who empowered Whitefield in his numerous endeavors will propel every follower of Christ to service in His name. The same Spirit who energized Whitefield will give divine energy and supernatural power today to accomplish all He wills.
Among his many qualities worth emulating, we see the primacy of the gospel in his preaching. He lived to proclaim the saving message of Jesus Christ.
Lawson concludes by writing:
“May the Lord raise up a new generation of zealous evangelists who will never lose sight of the need to preach the gospel with urgency and passion.”
David Platt, author of Radical, has written an important new book. So important, I believe, that rather than doing one book review, I’m going to review the content chapter by chapter. Here’s our first installment, covering the material through chapter 1 of the book. Note, all of Platt’s royalties from this book will go toward promoting the glory of Christ in all nations.
Each chapter concludes by offering some initial suggestions for practical requests you can pray in light of these issues, potential ways you might engage culture with the gospel, and biblical truths we must proclaim regarding every one of these issues. These suggestions will also direct you to a website (CounterCultureBook.com) where you can explore more specific steps you might take.
Platt starts out by talking about the Gospel. If someone asked you to clearly describe the Gospel would you be able to do it? Platt writes: “The good news that the just and gracious Creator of the universe has looked upon hopelessly sinful men and women and has sent his Son, Jesus Christ, God in the flesh, to bear his wrath against sin on the cross and to show his power over sin in the resurrection, so that everyone who turns from their sin and themselves and trusts in Jesus as Savior and Lord will be reconciled to God forever.
In the Introduction, Platt writes:
On popular issues like poverty and slavery, where Christians are likely to be applauded for our social action, we are quick to stand up and speak out. Yet on controversial issues like homosexuality and abortion, where Christians are likely to be criticized for our involvement, we are content to sit down and stay quiet. It’s as if we’ve decided to pick and choose which social issues we’ll contest and which we’ll concede. And our picking and choosing normally revolves around what is most comfortable—and least costly—for us in our culture.
And what if Christ’s call in our lives is not to comfort in our culture? What if Christ in us actually compels us to counter our culture? Not to quietly sit and watch evolving cultural trends and not to subtly shift our views amid changing cultural tides, but to courageously share and show our convictions through what we say and how we live, even (or especially) when these convictions contradict the popular positions of our day.
Chapter 1: The Greatest Offense: The Gospel and Culture
The gospel is the lifeblood of Christianity, and it provides the foundation for countering culture. For when we truly believe the gospel, we begin to realize that the gospel not only compels Christians to confront social issues in the culture around us. The gospel actually creates confrontation with the culture around—and within—us.
One of the core truths of the gospel is that God will judge every person, and he will be just. This puts us in a position where we desperately need his grace.
Tell any modern person that there is a God who sustains, owns, defines, rules, and one day will judge him or her, and that person will balk in offense.
Do you see the role reversal here? It all begins when the command of God is reduced to questions about God. Is God really holy? Does he really know what is right? Is God really good? Does he really want what is best for me? Amid such questions, man and woman subtly assert themselves not as the ones to be judged by God but as the ones who sit in judgment of him.
Godless worldviews thus leave us with a hopeless subjectivity concerning good and evil that is wholly dependent on social constructs. Whatever a culture deems right is right, and whatever a culture deems wrong is wrong. This is precisely the worldview that prevails in American culture today, where rapid shifts in the moral landscape clearly communicate that we no longer believe certain things are inherently right or wrong. Instead, rightness and wrongness is determined by social developments around us.
For even as the gospel grounds the definition of good and evil in the character of God, it also claims that evil is not limited to certain types of sin and select groups of sinners. Evil is unfortunately inherent in all of us and therefore unavoidably a part of any culture we create.
The essence of what the Bible calls sin is the exaltation of self. God has designed us to put him first in our lives, others next, and ourselves last. Yet sin reverses that order: we put ourselves first, others next (many times in an attempt to use them for ourselves), and God somewhere (if anywhere) in the distant background. We turn from worshiping God to worshiping self.
When you put all these truths in the gospel together, you realize that the most offensive and countercultural claim in Christianity is not what Christians believe about homosexuality or abortion, marriage or religious liberty. Instead, the most offensive claim in Christianity is that God is the Creator, Owner, and Judge of every person on the planet. Every one of us stands before him guilty of sin, and the only way to be reconciled to him is through faith in Jesus, the crucified Savior and risen King. All who trust in his love will experience everlasting life while all who turn from his lordship will suffer everlasting death.
I envision three categories of readers for this book. The first category includes readers who don’t believe the gospel. You don’t currently profess to be a Christian, yet for any number of reasons you’re reading this book.
The second category of reader is similar to the first in that you don’t believe the gospel. The difference, however, is that you currently profess to be a Christian.
The final category of reader includes those who do believe the gospel. I assume this comprises many of those reading this book, and this is certainly the main audience for whom I am writing.
In addressing each of these issues, I want to call Christians to conviction. Ultimately, may it be said of us that we not only held firm to the gospel, but that we spoke clearly with the gospel to the most pressing issues of our day. In addition to calling us to conviction, I want to call us to compassion. Based upon his love, I want to call us to action.
The goal of this book is not information about the gospel and social issues; it is application of the gospel to social issues.
Next week we’ll look at Chapter 2: Where Rich and Poor Collide: The Gospel and Poverty. I recommend that you purchase this book and read along with us.
Reformation Study Bible – R.C. Sproul, General Editor
In April 1995 I first saw the New Geneva Study Bible (later renamed The Reformation Study Bible) at the book table. We were in Springfield to hear Dr. John Gerstner (R.C. Sproul’s mentor), speak near the end of his life (he would die less than a year later on March 24, 1996). I had my copy on order so couldn’t purchase a copy that day.
I am so excited that The Reformation Study Bible has been thoroughly revised and carefully crafted under the editorial leadership of R.C. Sproul and the contributions of 75 distinguished theologians and pastors from around the world. It was released at the recent 2015 Ligonier National Conference, and will be available publicly this month.
Over 1.1 million words of new, expanded, or revised commentary represent 40% more content faithfully presented to emphasize the need for the grace of God to lead out of darkness and into the light of Scripture.
Trustworthy Scholars & Commentary
New theological notes from general editor, R.C. Sproul
Commentary from 75 faithful theologians from around the world
New topical articles to enrich additional study of Scripture
Thoroughly Revised & Expanded Study Aids
Over 1.1 million words of verse-by-verse and topical explanations
Over 20,000 new, revised, or expanded study notes
Historical creeds and confessions from 2,000 years of church history
New Study Tools & Visual Helps
Includes over $400 of digital resources (eBooks, videos) from Ligonier Ministries and 6 months of Tabletalk Magazine
16 pages of high-resolution full color maps at back of Bible
Embedded maps provide quick references as you read
Concordance, table of weights and measures, and more
I was told at the conference that the e-book edition of The Reformation Study Bible would be released (for the first time) in about a month from now, and that when you buy the physical copy you will also receive the e-book version.
There are many excellent study Bibles available – I used the ESV Study Bible, Gospel Transformation Study Bible, MacArthur Study Bible for example. However, once the updated Reformation Study Bible is released in e-book format, it will be the Bible I’ll use each day.