This summer, 02 July – 04 Aug, I had the honor of once again serving with Tribute to Fallen Soldiers NW as we traveled across the United States to honor Gold Star Families. We visited 52 families in 24 days across 18 states. One of the questions I got this year, more than in the past, was what BALNAM and The Ripple Effect stand for. These are sewn on my vest.
I explained that they come from the organization I represent as a Chaplain, Mission M25 Ministries. BALNAM stands for Be a Light, Not A Mouth. We cannot force-feed “religion” down someone’s throat, but we can stand as a beacon of light in a dark, sinful world. In doing so, folks will often gravitate toward the light.
The second saying, The Ripple Effect, reminds us that we do not have to do something grandiose for the Kingdom of God; even our smallest efforts have outwardly expanding consequences. Like a pebble dropped in a pond, the expanding ripples have an effect on the things they touch. It also reminds us not to be couch potato Christians. This is supported by James, who reminds us that faith claimed without works is a dead faith.
The thing is, many today want the benefits of a Christian life without living a Christian life. Like, getting old Christianity is not for sissy’s. While we are blessed to be relatively free of persecution here in the U.S., much of the world openly persecutes Christians. Those who are persecuted are those who are openly proclaiming the good News of Christ, for they are not ashamed of the Gospel.
Which leads me to today’s topic: being a witness for Christ.
Last Saturday, some men in my church met to discuss books we had read over the summer. Although I had not fully read my choice, What is a Reformed Baptist: An Overview of Doctrinal Distinctives, I presented what I had read and how it has helped me in my Christian walk to further explain (witness) and defend (apologetics1) my faith in Christ.
WITNESS. The Holy Ghost is said by the Lord Jesus to be his witness, and to testify of him, John 15:26. And the apostle Paul saith, (Rom. 8:26.) that this Almighty person, in his office-character, witnesseth to the Lord’s family that they are the children of God. And it is most blessed to every child of God at one time or the other to receive this testimony of the Holy Ghost, witnessing to their adoption character. He it is that convinceth the heart of sin, and proves in the conscience the absolute necessity of Christ. He it is that causeth the glory, the beauty, the suitableness and all-sufficiency of the Lord Jesus Christ, to appear to the soul what Jesus is, and at the same time persuades the soul into the love of him. And he it is that both gives a conviction to the heart of the firmness and security of all the promises of God in Christ Jesus, and witnesseth to the safety of every believer’s gracious estate in Christ Jesus, in testifying that all the promises of God in him are Yea, and in him Amen. Blessed Spirit of all truth, do thou witness to my personal safety in Christ Jesus, as being the earnest of the promised inheritance!
Robert Hawker, The Poor Man’s Concordance and Dictionary to the Sacred Scriptures (London: Ebenezer Palmer, 1828), 927.
apologetics. The theory and practice of defending Christianity. Numerous apologetic tasks are recognized within the Reformed tradition, including answering objections, responding to heterodoxy, demonstrating rational coherence of theological systems, providing evidence for the faith, assuaging doubts and exploring presuppositions. At the heart of the tradition, however, is the conviction held by theologians such as *Calvin and *Barth that God’s triune *revelation, rather than human reason, is the final arbiter in apologetic arguments. Reformed methods include classical, philosophical, *presuppositional and *worldview apologetics as advocated by (among others) B. B. *Warfield, Herman *Dooyeweerd, Cornelius *Van Til and Francis *Schaeffer, respectively.
Kelly M. Kapic and Wesley Vander Lugt, Pocket Dictionary of the Reformed Tradition, The IVP Pocket Reference Series (Downers Grove, IL: IVP Academic, 2013), 14.
I often wonder how folks go about their daily walk without having a right understanding of what they believe. How could you be a light if you don’t have the tools to make sure the power is on? What kind of ripple will you make when, instead of confidently jumping in, you slowly lower yourself in? How could anyone withstand persecution if their theology is weak?
In our text for today, the Apostle Paul is writing to the church at Corinth. He begins chapter three with a rebuke (AMP):
However, brothers and sisters, I could not talk to you as to spiritual people, but [only] as to [a]worldly people [dominated by human nature], mere infants [in the new life] in Christ! 2 I fed you with milk, not solid food; for you were not yet able to receive it. Even now you are still not ready. 3 You are still [b]worldly [controlled by ordinary impulses, the sinful capacity]. For as long as there is jealousy and strife and discord among you, are you not [c]unspiritual, and are you not walking like ordinary men [unchanged by faith]? 4 For when one of you says, “I am [a disciple] of Paul,” and another, “I am [a disciple] of Apollos,” are you not [proving yourselves unchanged, just] ordinary people?
Basically, Paul is saying they are acting like a bunch of spoiled brats. You know the kind, the ones that defy their parents and all common sense. They are still bottle-fed and in diapers at age four. They have no desire for the things of God and no room to grow in their faith. They cannot be a witness because they cannot articulate their faith even in the most basic terms.
Today we need men and women who will run the race, fight the good fight, be a light, and cause ripples in this world for Christ. We need to study the Word to show ourselves approved workmen/women of God.
STUDY
OVERVIEW: Because the Corinthians are judging by means of the flesh—and have entirely too high a view of themselves—they are mere babes in Christ and have been overtaken by jealousy and factionalism, which misses the heart of the gospel. The Reformation commentators identify similar problems present in the church of their own day and, with Paul, warn their contemporaries of the dangers of divisions that disrupt Christian unity, promote one Christian leader above fellow ministers (and even above Christ), and defile the holy temple of God. This chapter invites extensive discussion of theological and practical themes that were at the forefront of many of the reformers’ critiques of the medieval church, including the evils of ecclesiastical hierarchy, the fable of purgatorial fire, and the danger of elevating human wisdom over divine grace. At the same time, the reformers attempt to resolve several conundrums in this chapter: Why does Paul speak of “wages” in 1 Corinthians 3:8 when Christians are justified by grace through faith alone? What precisely is the “foundation” that Paul laid in Corinth? (Is it the message of Christ? Or Christ’s gospel? Or justification by faith?) What does Paul mean when, in 1 Corinthians 3:21, he writes that Christians possess “all things,” when human experience seems to contradict this at every turn? Although Protestant commentators do not give identical answers to these various questions, they share the central conviction that Christian ministers, as servants of Christ and his church, must humbly proclaim his gospel, while recognizing that God alone provides the spiritual harvest.
WHAT DIGNITY SHOULD BE GIVEN TO MINISTERS. JOHN CALVIN: In the beginning of the third chapter, Paul applies what has just been said to the Corinthians. For he complains that, since they are carnal, they are scarcely capable of learning even the most basic teachings of the gospel. In this way he demonstrates that the distaste which they had for the Word did not come from any defect in the Word itself, but from their own ignorance. At the same time, he subtly warns them that their minds must be renewed for them to begin to evaluate things rightly. Afterward, Paul shows what dignity should be given to ministers of the gospel: namely, that it should in no way detract from the glory of God. For there is only one Lord, and all ministers are his servants. They are simply his instruments. God alone possesses the power, and all the results proceed from him. At the same time, Paul shows that the building up of the church should be their main purpose. He takes the opportunity to explain the true and correct method of effective building, namely, that Christ should be the only foundation and that the whole structure should coincide with the foundation. And in passing, having testified that he was a wise master builder, he warns those coming after him to conform the end of the work to the beginning. Paul also urges the Corinthians not to permit their minds to be defiled by false teaching, since they are the temples of God. And he again reduces the pride of human wisdom to nothing, so that only the knowledge of Christ might be displayed among the believers. INTRODUCTION TO 1 CORINTHIANS.
MINISTERS ARE GOD’S INSTRUMENTS. TILEMANN HESSHUS: In chapter three, Paul continues his description of the weakness of the Corinthians. For they are not only weighed down by the ignorance and errors of nature, but they are also indulging in their carnal affections. That is why they should not strut about proudly, but instead should modestly and humbly acknowledge the weakness of their nature and continually call on God for an increase in gifts. Next, Paul teaches on what the power of God and the gift of salvation depend: certainly not in the excellent gifts of the minister, nor by the eloquence, cunning, dignity, or position of the minister; rather it is by the potency of the all-powerful God. Paul advises ministers only to be instruments that God uses for gathering the church; for it is God who ignites light and life, and works salvation in the heart, through the voice of ministers or apostles or prophets or bishops. And so, they are not governors, but should be dependent on God. And lest anyone disturb the church of Christ by his pride or stubbornness, Paul points out that the elect are the temple of the Holy Spirit. INTRODUCTION TO 1 CORINTHIANS.
THE STRATEGY OF THE FALSE APOSTLES. WOLFGANG MUSCULUS: Paul returns in this chapter to the subject that he began in the first so as to correct the Corinthians who were promoting dissensions among themselves. Not only was Paul’s doctrine exposed to the calumnies of the false apostles, but also the humility of his person and the uncultured manner of his speaking; for the false apostles were elevating the teaching of foolishness even as they were discrediting Paul’s words as uncultured and despicable—the calumny that Paul successfully opposed in chapter 2. Out of their contempt for the cross of Christ and apostolic humility … the false apostles were ingratiating themselves to the minds of the Corinthians. And in the name of wisdom and eloquence, they were alluring disciples to themselves and dividing the church of Christ while despising the teaching of the simple cross of Christ. COMMENTARY ON 1 CORINTHIANS 3:1.
Scott M. Manetsch, Timothy George, and David W. McNutt, eds., 1 Corinthians: New Testament, vol. IXa, Reformation Commentary on Scripture (Downers Grove, IL: IVP Academic, 2017), 49–50.
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Chapter 3: Paul addresses the nature of gospel ministry that builds the church, rebuking immature, divisive, and worldly thinking.
3:1 spiritual, but as unto carnal. The Corinthian believers were spiritual because they had received the Holy Spirit. However, they were acting carnally, being driven by fleshly desires, and immature, as babes. This would certainly be a shock to them, as they perceived themselves to be mature spiritual people.
3:2 hitherto. Until now.
3:3 yet carnal. Paul justifies his claim that they are acting carnally by describing their behavior: envying, strife, and divisions. These things are not to characterize Christians.
The Nature of Gospel Ministry Resolves Division (3:5–4:21)
3:6 planted … watered … increase. Paul uses agricultural imagery to highlight the foolishness of developing factions around ministers. Any lasting success in ministry is God’s doing. Therefore, He receives the glory.
3:9 we are labourers together with God. Literally, “we are fellow workers of God.” Paul and Apollos are co-laborers in one ministry under God (v. 8). ye are God’s building. Paul transitions from agricultural imagery (husbandry, that is farming) to architectural imagery (building). The imagery continues the element of partnership in the first metaphor, but here Paul will add the element of how one builds in the ministry.
Joel R. Beeke, Michael P. V. Barrett, and Gerald M. Bilkes, eds., The Reformation Heritage KJV Study Bible (Grand Rapids, MI: Reformation Heritage Books, 2014), 1649–1650.
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