apologetics

Preaching for a Verdict

/ Richard Bargas / Leave a comment

An important concept that cannot be ignored in sermon preparation is the fact that the sermon needs to have a purpose–a reason for existing. A meandering monologue that seems to wander to and fro can be muddy, disorganized, frustrating, and unprofitable to the listener.

Each of the biblical writers had a reason for why they wrote their biblical texts, so too the biblical expositor needs to have a purpose as well. He must enter into his sermon preparation with a clear understanding of what he is expecting his hearer to do when he has finished explaining, illustrating, and applying the biblical text.

Whether it is to glorify God, come to repentance, understand a theological concept more clearly, obey a command, or some other purpose, the sermon needs to have a clear purpose.

Can you imagine what it was like for the Israelites to wander in the wilderness for forty years? If you’ve ever sat in a sermon with no point, then you may have felt like an Israelite for 45 minutes, and it probably felt like you were suffering for over an hour!

One way to help yourself not be “that guy” is to think about your sermon as an apologetic argument. You are seeking to prove to your listener your main premise. Not every sermon will benefit from this idea, but there are some sermon texts that will be particularly suited for this concept. I have made a graphic to help explain the idea:

If you think about your sermon like an inverted funnel, with the premise to be proven in your introduction, each successive point will develop and build up to the conclusion. The conclusion should leave your hearer with the strong evidence that your premise is true. You want them to understand that they should either accept your biblical premise or they must deny the clear teaching of Scripture.

A simple example of this type of sermon outline is:

  • Premise: Jesus Christ is the Son of God
  • Point/Proof 1: His virgin birth prophesied
  • Point/Proof 2: His sinless life practiced
  • Point/Proof 3: His resurrection proven
  • Conclusion: Therefore, you must believe on the Lord Jesus Christ

In this form of sermon organization, the conclusion is what you are seeking as your verdict. You state it, prove it, and then call your hearer to act. And this action may be simply a change of thinking as much as it could be a change of behavior.

This does not mean that your hearer will necessarily respond as you expect–heart change is the work of the Holy Spirit. But by organizing your message in this way you will make your expectations clear and prove your premise. Hopefully your making it irrefutable from Scripture.

The sinful heart may still reject the truth, but you will have accomplished your goal as an expositor to deliver the message faithfully and compellingly.

The Comforting Effect of Biblical Eschatology

/ Richard Bargas / 1 Comment

I have an opportunity to look at church websites quite regularly as I try to familiarize myself with many pastors and Bible teachers that cross my path. I look at their church website because unlike the old paper phone books, it says a lot about their theological persuasion and philosophy of ministry.

Although it is not something new, I have noticed more recently that more and more churches are reducing their already paltry doctrinal statements to something even smaller and even more generic. Instead of a document that helps you to understand the convictions of this particular congregation, many says little more than that they believe in the Bible, the gospel, and God. Although these might prove that the church is evangelical (or not), they also leave anyone looking for a church with many questions.

This trend toward generic doctrinal statements isn’t accidental. It follows from the attitude that doctrine divides and that the doctrinal statement of the church should be broad and accepting of anyone that is a Christian. But those who believe this have lost sight of the difference between the local church and the universal Church. One is a local expression of Christ’s body in a particular setting, while the latter is inclusive of all true believers. While the local church is a part of the universal Church, the local church must seek to teach and defend the individual disciples within her care.

But how can you do this if nobody knows what they believe in particular areas of doctrine? Do we baptize believers or infants or is it simply a matter of personal preference? How do we understand the Lord’s Supper? Is it a memorial, or actually the physical body and blood of Christ, or some spiritual mystery? Where does the local church view the role of women in ministry? What about the form of church government? How does a church make decisions and how do they defend their view biblically?

In some churches, the doctrinal statement says nothing. And there is one other doctrine that is probably left out or made generic more than any other—it is the church’s view of the end times. Try it! Go to the website of a local church near you, the bigger the better, and look at their statement on end times. It will, at most, probably state that Jesus will return bodily to judge the wicked and bring his Church into his eternal Kingdom. It won’t say anything about the timing of these events, or what their view is of the millennial kingdom. It wont, most likely, tell you if they believe in the rapture of the Church, and whether that event (if they believe in it) will come before, during, or after the tribulation.

Now, I am not saying all churches have left these out of their doctrinal statements. Not all have. But the trend of churches is to move away from a strong eschatology to a more generic view, citing that many people disagree over which view is correct. But that is a cop-out. Many people disagree over many doctrinal issues, and yet churches still take a stand as to what that particular church teaches. Baptists teach believer’s baptism. If you don’t teach that view, at minimum, your not baptist!

Those who have moved away from such specific statements about their eschatology have often done so for pragmatic reasons—they want to gain more attendees and if they say they take one position, they know they might lose someone who is considering attending. Others have said that the leaders in the church differ on their views, and so for the sake of “unity” they don’t take a position. I wonder if these churches simply skip over the massive sections of Scripture that teach eschatology? How do they defend the faith in regard to end times teaching? I fear they probably don’t.

In reading through Paul’s letters to the Thessalonians, I am once again struck by the critical place that eschatology has in the church. Think about this: Paul wrote to the young church in Thessalonica: “Do you not remember that when I was still with you I told you these things?” (2 Thessalonians 2:5 (ESV)) I find it interesting that so many pastors claim to not teach eschatology because they haven’t settled on a view, or they are rethinking their view or they don’t teach eschatology to their church because it is so confusing and difficult. Yet, Paul reminded the church that as a regular part of discipling them in their young faith, he taught them these things. Apparently, Paul didn’t think they were too hard for the average Christian to understand, nor for him to even consider not teaching them these things.


In Chapter 2 of 2 Thessalonians, Paul actually offered comfort to the church through correcting their doctrine of the end times. It was false teaching which caused trouble to their hearts and only right teaching could correct it.

Instead of over-reacting to the former use of charts and graphs, and snarky humor about fictional Christian novels about the end times, the church today needs to get serious about studying and teaching eschatology. No pastor should lead a church if he hasn’t settled his views on the end times. I understand that we will keep studying, and by conviction might change our view. But to say, “I don’t know and I’m ok with that” is pitiful. Such a man is robbing his people of great treasures and cannot defend the faith fully if he cannot defend biblical eschatology.

From 2 Thessalonians 1-2, I have compiled a quick list of six benefits that teaching biblical eschatology brings to the church. If we fail to teach on this doctrine, then we do a great disservice to the church and rob them of many comforts and blessings.

Six Benefits of Biblical Eschatology

  1. It helps us endure suffering (2 Thess 1:5-10)
  2. It settles the heart (2:1-2)
  3. It guards against deception (2:3- 4)
  4. It produces a thankful heart (2:13-14)
  5. It grounds us in the faith and the Word (2:15)
  6. It produces a comfort that promotes continued ministry (2:16-17)

The Sanctity of Marriage, part 2

/ Richard Bargas / Leave a comment

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For part 1 of this post, see here.

The first two attributes of God-ordained and blessed marriage are related and are best understood together. Marriage marked by a relationship that is both heterosexual and monogamous demonstrates the glorious design of God in creation. In Genesis 2:18, when the Lord saw that it was not good for man to be alone, he created for Adam from his side a solitary woman (Gen 1:22). At this point of creation, God potentially could have made another male, several males, several females, or an animal that would have been an alternative to this single woman that He chose to create as the perfect mate for Adam. But in the Lord’s infinite wisdom He made a woman from the side of the first man. By defining this attribute of marriage for humanity the Lord ruled out the possibilities of adultery, homosexuality, polygamy, polyamory and bestiality. One man and one woman were all that God made in the Garden when he declared that it was “very good” at the close of the seventh day of creation (Gen. 1:31).

The boundaries of marriage restricted to a couple that are both heterosexual and monogamous are not simply one option among many. Neither is this simply a construct agreed upon by society in the past that has become outdated and impractical in our modern era. Because God established these parameters in the beginning with the first man and woman, they are binding upon all humanity for all time. John MacArthur writes, “From the very first marriage, that of Adam and Eve, God has joined together every husband and wife. Marriage is first of all God’s institution and God’s doing, regardless of how men may corrupt it or deny or disregard His part in it. Whether it is between Christians or between atheists or idolaters, whether it is arranged by parents or by the mutual desire and consent of the bride and bridegroom, marriage is above all the handiwork of God…”[1]The pattern for marriage was established in the first marriage. Thus it excludes all illicit relationships outside of this pattern, including adultery, homosexuality, polygamy and polyamory. Every corruption of the divine order for marriage is willful and open rebellion against the Creator. As Paul address the church in Rome, a church that undoubtedly saw similar desecration of marriage, he wrote: “Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen”[2](Rom 1:24-25, ESV).

The third attribute of God-glorifying marriage is implied in what has been said above regarding Eve being made for Adam. Marriage was designed by God for the lifetime of each of the marriage partners. The Bible is explicit regarding God’s desire for the commitment of marriage and speaks against such sins as polygamy, polyamory, adultery, divorce and fornication. Each of these sins strikes at the heart of God’s intention for marriage between one man and one woman for life. Although the practices of polygamy, concubinage and divorce were tolerated to a certain extent because of the hardness of man’s heart, the Lord Jesus stressed that “from the beginning it was not so” (Matt 19:8). Such sins as sexual immorality, including prostitution, fornication and adultery have always been an abomination to the Lord (Ex 20:14; Lev 20:10, 14; Matt 15:19; 1Cor 6:18; 1Thes 4:3).

The subject of divorce is a particularly difficult issue that needs to be understood in light of God’s intentions for marriage. Whereas there is no debate among fundamental Bible churches regarding the sinfulness and reprehensible nature of sexual immorality, polygamy, adultery, or homosexuality, there are different views regarding divorce and what is allowable. These differences exist among Bible believing brethren not in spite of, but becauseof our commitment to the authority of the Word. Simplistic answers do not help as we seek to minister and guide hurting families that have struggled in any of these areas of sin, including divorce.

Two biblical facts regarding divorce are agreed upon by all—God hates divorce (Mal 2:16) and divorce was never His intention for marriage (Mk 10:11-12) because it is the destruction of the one flesh union that was created in the marriage covenant (Gen 2:24). Where disagreement occurs among well-intentioned brethren is regarding the question of whether there is anyallowance for divorce. But even among those who believe that divorce is sometimesallowable, such divorces are restricted to two possible reasons: sexual immorality and abandonment by an unbelieving spouse (Matt 5:32; 1Cor 7:15) and is not allowable for just any cause (Matt 19:3).

An additional issue regarding divorce must also reconcile the biblical texts regarding remarriage and whether it is allowable or not (cp. Matt 5:32; Mk 10:11-12; 2Cor 6:14). These matters regarding divorce are not simple because individual situations vary and wisdom in the application of Scripture is necessary. Whatever a person or church concludes about divorce and remarriage, it must be done with a thorough commitment to scriptural truth along with grace in understanding that there are other views that must be recognized with respect and charity.

Seeking to Remain Biblical in Our Changing World

All Christians committed to the inerrant infallible Word understand that these matters are of immense importance to our world as we seek to minister to those who repent and turn to Christ as their only hope. Christ calls His Church to faithfulness to His Word while navigating the new challenges to marriage that we are encountering in our ever changing world. Our commitment to the Scripture’s standard must always remain as unchanging as the Word itself, and we must resist every effort to capitulate to the culture for the sake of expediency or to gain the esteem of the world. This will take wisdom, added care, grace and patience, but it is our responsibility if we intend on ministering to those in our hurting world without compromise.

With Christians not only teaching what the Bible says about marriage, but also living it out before a watching world, Christ will be glorified as we paint a picture of His love for the Church and our submission to Him (Eph 5:22-33). This will be a powerful testimony added to our loving care for those that are in need of the message of gospel.

[1]John MacArthur. The Divorce Dilemma, Day One Publications, Leominster, England, (2009), p. 39.

[2]The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 1:24–25.

The Sanctity of Marriage, part 1

/ Richard Bargas / 1 Comment

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Hebrews 13:4 tells us that marriage is to be held in honor among all. Marriage should hold a high place in the minds of the people of God. Where the sanctity of marriage was widely held in our society, that is no longer the case. Wherever one turns, the institution of marriage is being attacked and disparaged. Our IFCA fellowship of churches has sought to be a light for Christ in a dark world while at the same time seeking to reach those that are lost with the truth of the gospel of Christ. We have always been committed to standing firm and reaching out. To do this faithfully in the area of marriage, we need to be committed to what the Scriptures teach so that we can proclaim that truth in a spirit of faithfulness to the Lord with a love for the unregenerate.

The Challenges to Marriage Today

The attacks on the sanctity of marriage are so numerous that this short article can do little more than acknowledge that these issues are a growing concern not only in the culture around us, but many of those the Lord brings our way will be coming from this background. We must be prepared to minister to those who are devastated by these sins.

Cohabitation has become so prevalent that recent statistics show that living together before marriage has risen from 40% in 1980-1984 to 70% in 2010-2014.[1]The National Center for Family & Marriage Research unsurprisingly also found that births to single and cohabiting mothers steadily grew from 21% in 1980-1984 to 41% in 2010-2014.[2]

Divorce has recently been touted as being at a 35 year low. But we can’t be too quick to celebrate because the marriage rate since 2010 has also experienced a forty-five year  low.[3]Obviously, fewer marriages lead to fewer divorces. Instead of being encouraging news, we need to realize that this statistic is an illustration of the demise of traditional marriage. With the advent of homosexual civil unions and same-sex marriage, divorce of both heterosexual and homosexual couples each average about 2% per year.[4]

Adultery is an unfortunate universal reality and can be found in every civilization and culture all the way back to the fall of man. With the advent of modern technology the threat has become epidemic. In July 2015, Ashley Madison, a website designed as a “dating site” targeting married people interested in an adulterous relationship, was hacked and exposed the information of millions of its customers.[5]Now adultery is as close as our cell phones and computers.

Homosexuality and same-sex marriage are the most troublesome attacks upon the sanctity of marriage because their proponents have been organized and aggressive in their campaigns to promote and normalize homosexual activity. No longer restricted to gay and lesbian relationships, the LGBTQ[6]movement continues to spread its tentacles around the world into every place of prominence and power, including the Church.

Polyamory and polygamy has grown in popularity in recent years through the promotion of television programs such as HBO’s Big Loveand TLC’s Sister Wiveswith both programs seeking to gain sympathy for the polygamist lifestyles of fundamentalist Mormons as well as influencing the legality of polygamy[7]. Polyamory, which does not require marriage, refers to the similar philosophy that multiple simultaneous relationships of an intimate nature as normal and natural, so long as all parties agree.

Each of these challenges to the sanctity of marriage flout the Word of God regarding marriage by perverting God’s intention and purposes for it. So, what does the Word of God teach us regarding the preservation of His institution of holy matrimony?

Biblically Defining Marriage

In his book entitled The Bible in Government and Society, Christopher Cone observes the vast chasm that exists between believers and unbelievers regarding marriage as God designed it and how they choose to live their lives. Dr. Cone writes, “People who reject that Designer cannot be expected to uphold marriage as it is designed—in fact, the Bible never prescribes how unbelievers should conduct their own marriages. For unbelievers, marriage is little more than a civil union whereby society is ordered and promulgated. Herein is the cause of tension within a society where believer and unbeliever coexist under a common governmental structure. Believers ought to base their ethical understandings on the metaphysical understanding that the Bible is authoritative for every aspect of life (2 Tim 3:16–17). Unbelievers, on the other hand, do not operate from the same metaphysical understanding, and consequently, their ethical prescriptions will often conflict with those given to believers.”[8]

This different “metaphysical understanding” exists because unregenerate men and women have suppressed the truth that God has made known to them and by nature cannot truly understand the Spirit-given Word (Rom 1:18-32; 1Cor 2:6-14). This does not mean that we should not hold unbelievers in society to the Lord’s standard, but that we must uphold the truth (1Tim 3:15) and declare it to the world without fear or shame (2Tim 1:8-14). The sanctity of marriage can be simplified if we focus on three attributes that the Scriptures teach us about God’s righteous standard.

[1]Paul Hemez and Wendy D. Manning, “Thirty Years of Change in Women’s Premarital Cohabitation Experience” National Center for Family and Marriage Research, Bowling Green State University, https://magic.piktochart.com/output/19755947-hemez-manning-30-yrs-change-women-premarital-cohab-fp-17-05; Accessed 3/9/2017.

[2]Huijng Wu, “Trends in Births to single and Cohabiting Mothers, 1980-2014.” https://magic.piktochart.com/output/19730931-wu-trends-births-single-cohabiting-mothers-fp-17-04-png; Accessed 3/9/2017.

[3]Ben Steverman. “Divorce in U.S. Plunges to 35-Year Low” Bloomberg; https://www.bloomberg.com/news/articles/2016-11-17/divorce-in-u-s-plunges-to-35-year-low?mkt_tok=eyJpIjoiWlRRNU1UQTNPRFV5WTJNMiIsInQiOiJISTR1Tjl3WmliMzVabFF4bGZiSnBXdUN4T0NrXC8waXh6ZjNpTzNZb29pdzR3UGZmODBLVU5HelJkQWxRMVhJT1h5cjh0RysrYklMN25iNWVyR0JzWUplM0ZRSjdJVzR6RmtRWWJRQ1RiRDg9In0%253D; Accessed 3/9/2017.

[4]Andrew Gelman. “Same-Sex Divorce Rate Not As Low As It Seemed.” The Washington Post, Dec. 15, 2014. https://www.washingtonpost.com/news/monkey-cage/wp/2014/12/15/same-sex-divorce-rate-not-as-low-as-it-seemed/?utm_term=.cec6a8232101; Accessed 3/9/2017.

[5]Charles Riley. “Hackers Threaten to Release Names From Adultery Website.” CNN Tech; http://money.cnn.com/2015/07/20/technology/ashley-madison-hack/; Accessed 3/9/2017.

[6]Lesbian, Gay, Bisexual, Transgender and Queer or Questioning. Some have advocated the addition of the letter “A” for “Affirming,” those who may not themselves be homosexual, but affirm and promote homosexual and transgender sexuality.

[7]The Associated Press. “High Court Won’t Hear ‘Sister Wives’ Appeal Over Bigamy Law.” http://woodtv.com/2017/01/23/high-court-wont-hear-sister-wives-appeal-over-bigamy-law/; Accessed 3/9/2017.

[8]Christopher Cone. The Bible in Government and Society, Tyndale Seminary Press, Hurst, TX (2012), pp. 106-7.

Salvation By Works Gives No Hope

/ Richard Bargas / Leave a comment

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“And next I think it will be admitted by all, that the way of salvation by good works would be self-evidently unsuitable to a considerable number. I will take a case. I am sent for in an emergency, and it is the dead of night. A man is dying, smitten suddenly by the death-blast. I go to his bedside, as requested. Consciousness remains, but he is evidently in mortal agony. He has lived an ungodly life—and he is about to die. I am asked by his wife and friends to speak to him a word that may bless him. Shall I tell him that he can only be saved by good works? Where is the time for works? Where is the possibility of them? While I am speaking, his life is struggling to escape him! He looks at me in the agony of his soul, and he stammers out, ‘What must I do to be saved?’ Shall I read to him the Moral Law? Shall I expound to him the Ten Commandments and tell him that he must keep all these? He would shake his head and say, ‘I have broken them all; I am condemned by them all!’ If salvation is of works, what more have I to say? I am of no use here. What can I say? The man is utterly lost! There is no remedy for him. How can I tell him the cruel dogma of ‘modern thought’ that his own personal character is everything? How can I tell him that there is no value in belief, no help for the soul in looking to Another—even to Jesus, the Substitute? There is no whisper of hope for a dying man in the hard and stony doctrine of salvation by works!”

—CH Spurgeon