Author: Bekah Mason

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Instruments, Part 3


The discussion of the heart and the two forms of treasure in Chapter Four set up the argument in Chapter Five that the battle for the heart of man is indeed a war: a war between Christ and his Word and sin and self. Conflict, Tripp states, “is one of the principal effects of the Fall” (75). While dealing with this issue, Tripp makes one of the most vital points in the entire book: “Human conflict is rooted in spiritual adultery” (82). Problems of anger, jealousy, co-dependency, all struggles of the human heart, flow from an affair of the heart against the Bridegroom who gave himself for us. Tripp states that when people are involved in spiritual adultery, it affects the relationship with God in two important ways.

The first way he describes the relationship being damaged is that spiritual adultery changes the attitude of one in prayer. Instead of going to God and praying according to His will, people will instead approach God like a spiritual genie-in-a-bottle to whom they should express wants and demands. Not only will our attitudes toward prayer change, but according to Tripp, our image of god will change dramatically. Tripp states, “If a certain set of desires rules my heart, I will not want God to be a wise, loving, sovereign Father who gives me what he knows is best. Instead, I will want a divine waiter who delivers what I have set my heart on” (83).

While Tripp does paint a sad picture of humanity and the struggle for the heart of man, he spends the remainder of the chapter sharing with the reader how the Heavenly Father is also the “Warrior King,” who is full of “jealous grace” and will do whatever it takes to capture the heart of man. Tripp encourages the reader to remember that God knows humanity better than any other being in the universe because he is the Creator and, as Creator, he knows exactly what is best for us, whether we know it or not.

The first five chapters of Instruments are concerned primarily with explaining to the reader why a radical change is necessary within the hearts of man and within the church at large. Chapter Six transitions the reader from the “why” questions of radical change to the “how” questions. The first step to being an effective instrument of change is to follow the example of the Wonderful Counselor. Tripp states that “being an instrument of heart change means following Christ’s example and focusing on the heart—starting with your own” (96). In order to experience a personal heart change, one must first understand the true impact of the Incarnation and its effect of life even today. Tripp explains that while the actual Incarnation was an event, it is also a current agenda and call. The call on the life of each Christian is to be an ambassador on Christ’s behalf in the lives of all those with whom we come into contact each day. In order to be an ambassador for Christ though, Tripp explains that people must first relinquish their desires to be mini-kings over their own lives. Tripp shows the reader that “living a representative lifestyle can be summarized by three points of focus. As an ambassador, I will represent:… The message of the King…The methods of the King… [and] the character of the King” (107). This way of looking at and interacting with the world around us will greatly impact how we interact with the people in that world.

Tripp concludes Chapter Six with a summary of the things instruments of change must keep in mind while ministering. Tripp encourages the reader to remember two points when beginning in the ministering experience: “First, whatever you do must have the goal of heart change. Second, whatever you do must follow the example of the Wonderful Counselor” (109). He then shares with the reader the biblical model for a successful ministry of change. In order to be genuinely involved in the lives of those around us, Tripp argues that we must include these four elements in ministry: Love, Know, Speak, and Do. As instruments of change, the body of Christ must Love one another as Christ loved the church; we must know one another in trusting and intimate ways so that we can properly hold one another accountable; we must Speak the Truth of God’s Word into the lives of the broken and hurting; and, finally, we must Do something with the Truth that has been imparted to us. The remainder of Instruments in the Hands of the Redeemer examines each of these four points in greater detail.

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Instruments, Part 2


Focusing from the beginning on the need for change and for God in our lives may lead many to bristle and quickly defend that there needs to be no help shown to them in their lives. Tripp faces this argument head-on in Chapter Three. Going back to the very beginning of time, he proves to the reader that, whether it is admitted or not, all people are desperately in need of help. According to Tripp, there are several universal concepts that apply to mankind. First is the fact that humans were created to be dependent. This first statement goes against much of what the culture today teaches, but Tripp states that, “Genesis 1 confronts us with the fact that our need for help preceded sin… If there had been no Fall, if we had never sinned, we would still need help because we are human” (41).

The second universal quality of all humans, Tripp says, is that mankind was made to interpret. He states that man is not a machine that simply takes in facts, but rather man interprets, or thinks through, those facts and makes choices based more on the interpretation of facts rather than the facts themselves. Tripp argues that the only correct way to interpret any event in life is through the lens of God’s word (41).

Lastly, Tripp states that all people were created to worship. Whether we are worshiping God, ourselves, or something or someone else (45), all of mankind is in the act of worship at all times.

Tripp concludes this chapter by explaining that because all people are sinful, dependent, interpreting worshipers, then the only logical conclusion is that all people are also in need of some form of counseling and all people are counseling, or influencing, other people on a daily basis.

How does one ensure that the counsel being both given and received is, in fact, solid counsel? Tripp states in Chapter Four that the process of ensuring one counsels and receives counsel correctly begins in the heart. The word heart, for this discussion, refers to the Scriptural explanation: “the inner person (spirit, soul, mind emotions, will, etc.)” (59). The central discussion of this chapter relates to the thesis because, in order for a radical change to occur in people, one must know where and how to start the change. Tripp argues that change begins in the human heart. “One of the most important word pictures in the New Testament reveals Christ’s perspective on how people function. It is Christ’s answer to the age-old question, “Why do people do the things they do?”” (60).

In Luke 6:43-45, Jesus compares people to trees, explaining that the fruit in our lives is the behavior exhibited, and the heart is the root system that feeds the tree and influences the production of behavior. Tripp expands this illustration clearly and thoroughly throughout the remainder of the chapter, explaining to the reader both how most people attempt to “change” their fruit (a process he calls “fruit stapling”) and how the Scripture explains true change occurs. Change only occurs on a real, permanent level when the one receiving counsel comes to realize that “sin is much more than doing the wrong thing. It begins with loving, worshiping, and serving the wrong thing” (67).

Tripp contends that because humanity is created with a need to worship that all people will choose to worship something. The key to ministry is helping people see the error in their choices to worship created things instead of the Creator. Not only are people worshippers, but people are also treasure hunters, and Tripp tells his reader clearly that “there are only two kinds of treasures, earthly and heavenly and whatever we choose will become our rulers” (72). He concludes by stating, “The things we set our hearts on never remain under our control. Instead, they capture, control, and enslave us” (73). The point being that one can either be controlled by Christ and His heavenly treasure, or controlled by “earth-bound treasures” and therefore reap the consequences of that choice.

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Instruments in the Redeemer’s Hands


The following series of posts is a detailed summary and review of Paul David Tripp’s book Instruments in the Redeemer’s Hands. I hope that providing this will encourage you to read the book in its entirety.

Instruments in the Redeemer’s Hands, by Paul David Tripp. Phillipsburg: P&R Publishing, 2002. 375 pages.

Paul David Tripp received his M.Div. from the Philadelphia Theological Seminary and his D.Min. degree from the Westminster Theological Seminary, also in Philadelphia. Tripp is a counselor at the Christian Counseling and Educational Foundation in Glenside, Pennsylvania, where he is the director of Changing Lives Ministries, as well as a lecturer in practical theology at Westminster. In addition to his teaching and counseling responsibilities, Dr. Tripp has also authored several books and is a highly sought lecturer and speaker.

The purpose of this book is clearly stated by the author in the preface to the body of the text. Tripp states his two-fold thesis in the following manner:
…[T]his book is about: how God uses people, who are themselves in need of change, as instruments of the same kind of change in others. This book’s goal is not just that people’s lives would be changed as they give help and receive it. The goal is to help change the church’s very culture (xi).
Within the confines of this book, Tripp gives his reader a comprehensive outline for how these two goals can be accomplished, starting with the changes needed in the heart of each individual person, and then moving out, to describe the changes necessary in the behavior of people and in the interactions between people. While Tripp seems to be stating in his thesis that the ultimate goal is the radical culture change of the church as a whole, his writing consistently points to the fact that he believes change in the church will not occur without there first being an individual radical change in the hearts and minds of every believer in the church.

To further support this statement, Tripp begins his argument in Chapter One with the most basic heart change any person can experience: the change that occurs in the heart of one who has accepted Christ as Savior. Tripp argues that the need for change in the hearts of men is due to the Fall of the first man and woman. When sin entered the world, the need immediately occurred for a Savior to redeem the hearts of a now sinful mankind. In order for someone to recognize that a change is possible, or even needed, she must first recognize the fallen nature of her own heart and acknowledge the need to be rescued from that fallen nature.

Tripp clearly states from the beginning that only God can begin the redeeming process. “From the moment of the Fall, for generation after generation, he controlled everything so that someday he could fix what had been so horribly damaged. Into this world, at just the right moment, he sent his one and only Son” (3). While salvation from the damnation we deserve for our sins is reason enough to rejoice over the life, death, and resurrection of Jesus, the reader is quickly informed that, “The King came not to make our agenda possible, but to draw us into something more amazing, glorious, and wonderful than we could ever imagine” (4). There is more to this life than simply being redeemed so that we can share an eternity in Heaven with Christ; we are here to bring God glory through our actions and reactions to the world around us. Recognizing our sin and a need for a Savior and then accepting the call placed on every believer’s life to impact the lives of those around us is, Tripp states, the first step in becoming an effective instrument for change in the lives of people around us.

Chapter Two moves in a logical order from the main idea of Chapter One. Once a person has surrendered her life to Christ, there are certain things she should now be doing as one who is living in the grasp of the Redeemer. The overall theme of the second chapter is summed up in the following statement: “God transforms people’s lives as people bring his Word to others” (19). According to Tripp, this is the second step in the process of becoming a people helper; Christians are not to be those who simply refer their lost or hurting neighbors and family members to the church pastor. Rather, each person who has experienced a saving knowledge of Christ is called to bring Christ’s message of hope and peace and redemption to whomever in their life needs the message. Tripp continues to support his thesis of radical church change by focusing in this chapter on the idea that “in the biblical model, much more informal, personal ministry goes on than formal ministry” (19). His concept in this chapter is to enforce the idea that radical change is not solely the responsibility of paid church staff, but that, as a body, each member of the church is responsible for proclaiming the Word so that people’s lives will be dramatically changed.

Tripp spends a significant amount of time in this chapter answering the key question of any ministry: “What is the best way to minister biblically to another person?” (24). He answers this question in two ways. First he explains what biblical ministry is not. He states that biblical ministry is not the practice of throwing trite advice and biblical-sounding platitudes in the general direction of a hurting individual. He states that the topical, encyclopedic use of Scripture is an incorrect use of Scripture. In this vein of thinking, Tripp states, “If I handle Scripture topically, I will miss the overarching themes at the heart of everything else God wants to say to me…The sad fact is that many of us are simply not biblical in the way we use the Bible!” (27). Instead of simply stating the problem and moving on, Tripp does a good job of giving logical examples of how to use the Bible correctly in ministry situations. He then gives the reader what he calls the three overarching themes of Scripture: God’s sovereignty, God’s grace, and God’s glory. Next, these three things, he states, must be communicated to the hearer before any true change can take place in the heart. And change, Tripp concludes, “is the central work of God’s kingdom” (35).

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A New and Living Way, Part 4


Conclusion
This passage was included in Scripture to confirm how we can know we are children of God and to show us that being children of God comes with certain rights and responsibilities. Today maybe you have realized that you are not a child of God. You have read these posts and you know that if you wanted to, you could not confidently approach God with a pure and sincere heart. If that is you, I encourage you to find out today how you can be confident in your relationship with Christ and your adoption as a child of God.
Maybe you have confidence in your position in Christ, but you have not accepted the responsibility of helping your brothers and sisters in Christ by meeting with them consistently and encouraging them in their walks with Christ.

Just like my parents told us that the watching world would see our actions and would judge our family based on the choices we made and the lives we lived, a lost and dying world is looking at us to see how well we represent the family of God. Would the people around you know you are a member of God’s family? Does your life reflect the fact that you have been adopted by the God of the universe? Are you living like a daughter of the king?

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A New and Living Way, Part 3


I. God has prescribed for us a New Way of Living. (10:22-25)
For those who are a members of God’s family through faith in Jesus Christ, God has given us instructions for how we are to behave as his children, both in relation to Him as our Father and to one another in the church as brothers and sisters.

A. We must approach God sincerely. As I have said before, part of being a child of God is the ability to approach Him as a child would approach her father. But a child who loves her father would never go to her father with a sense of disrespect or with a demanding attitude. That same child, confident in the love of her father, is not going to approach him cautiously or fearfully. A child of God must go to Him with the same confidence, trust, and respect. When people in Scripture were in the presence of God, they had two responses: they recognized the sinfulness of their lives and they fell down and worshiped God. When Moses encountered God in the burning bush in Exodus 3, God demanded that he remove his sandals as a sign of respect for being on holy ground. In Isaiah 6:5, when Isaiah saw the throne room of God in a vision, he declared himself to be a man of unclean lips. In Revelation 1:17, the Apostle John saw Jesus in a vision on the island of Patmos and fell down as a dead man.

When we approach God, we must do so with a clean heart, in an attitude of respect and worship. The word here that we translate as “sincere” literally means “without superficiality, hypocrisy, or ulterior motive.” God told the Israelites in Deuteronomy 4:29, “You will seek the Lord your God, and you will find Him if you search for Him with all your heart and all your soul.” We are to come before God not wearing a mask of perfection or false holiness, but we are to approach Him in prayer and worship, honestly showing ourselves to Him while having a full assurance that He will help us with our sins and weaknesses. One commentator stated, “The people who find God are those who seek Him with their whole heart, with total genuineness.”

The idea of “full assurance” means that when we rely on God, we do so without doubt in our position as His children or His love as our Father. In 4:14-16 of Hebrews, the author has already explained to his readers:
Since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are–yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

Jesus, our high priest, provided a way for us to confidently approach God with a pure, forgiven heart, and we are to approach Him this way each time we come to Him!

B. We must confess our hope unwaveringly. The writer begins this section on instructions concerning behavior with a point on how we are to approach God. This is very important to understand, because if our relationship with the Father is not correct, our relationships with one another will almost certainly be wrong as well. These instructions are given in a progressive order, and we see here that once we are confident in our position in Christ, we can then confess our hope with the same confidence. At the end of this verse, we are given an amazing statement concerning our Father: “He who promised is faithful.” God our Father has never failed in His promises, and unlike fallen, sinful man, He is always faithful to do what He says He will do. This fact is one in which we can place our confidence.

The Christians who received this letter had begun to lose their confidence in this new covenant, and it is believed that some of them were considering a return to the Jewish temple practices. Hard times had come and they had begun to waver in their faith in Christ. Just like those Christians had seen God keep His promises countless times, the Bible is full of examples of God’s faithfulness, and we can trust that God is faithful today just as He was then, because our God never changes.

Part of being a child of God is that, as we learn more and more about God, we are changed from the inside out and become more like Him. In 1 Thessalonians 5:23-24, we are promised this will happen: “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it.”

We have hope that God is faithful, but what are we to confess? Our confession of hope is the salvation found in Christ. When we are confident in our salvation, we will share that hope with everyone we know.

C. We must encourage one another consistently. Part of becoming a child of God is learning to interact with other members of His family. Just as parents expect their children to treat one another lovingly, so God also expects us as His children to treat one another lovingly. In verse 24, we are told to consider how to stimulate one another to love and good deeds. The word “consider” means that we are to do more than think about it occasionally. It’s easy to think about other believers on Sunday morning when we are together at church. But here, we are told that we are to take care of each other’s spiritual welfare; we should show continuous concern for how our brothers and sisters are growing in their walks with the Lord.

This is the standard God has set for how we are to treat one another, but too often we fall short of this standard. In Matthew 7, Jesus gives us one example of how we fail at this instruction to consider how to stimulate one another to love and good deeds. Here he says, “”Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye?” The word translated here as “look” is the same Greek word that is translated as “consider” in Hebrews 10. With these two passages, we are given instructions in how we should and how we should not think of our spiritual siblings.

The word “stimulate” or “stir up” means we are to sharpen one another. With the combination of these two words, the writer of Hebrews is encouraging us to focus our attention consistently on finding ways to bring the love of Christ out of our fellow believers in real and practical ways.

In verse 25, we are told the reason for the urgency in the instructions of verse 24; many had begun to get frustrated and had grown disillusioned with the church and had even abandoned the fellowship of believers. It is nearly impossible to have any type of relationship with someone you never see. These practical instructions are meant to remind the readers that they will not be able to build up one another with encouragement if they are not gathering together. There is strength in numbers, and the discouraged sister is quickly encouraged when she comes together with other believers for a time of worship, prayer, and encouragement.

An early Christian writer named Ignatius once wisely observed, “When you frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith.” By gathering together, more mature believers are able to teach and encourage younger believers, and those younger believers in turn remind the older believers to keep their excitement for the Lord fresh and new as they walk with Him. Abandonment and isolation lead only to defeat, so the writer encourages his readers to remain together because the longer they stay together in a mutual state of love and encouragement, the closer they all come to the day when they will see Christ face to face.

My sister Brittany learned quickly her being a part of our family came with certain responsibilities. My parents raised us to believe that carrying the Mason name required certain things of us. We were told that Masons worked hard whether our boss was looking or not. We were told that Masons worked hard in school and that they went to college. We were told that Masons kept their promises and were true to their word. We were told to remember that when we went out into the world and began making choices on our own that we needed to remember that we not only represented ourselves as individuals, but we represented our family. My parents did a good job of teaching us those things because they spent time with us and taught us those things and then quickly corrected us when we were not living in a way that was consistent with who we were as members of the Mason family.

Just like being a Mason comes with certain responsibilities, being a child of God comes with certain responsibilities to God and to each other. This week, find ways that you can live out your confidence in your position as a child of God. Do you confess your hope in Christ without wavering? If not, find an opportunity this week to share your faith with someone. Take a moment and take inventory of how you consider your friends and family. Do you spend your time judging them and their sin, or do you spend more time considering how you can encourage them in their walks with Christ? If you realize you spend more time thinking about their sin than about how you can help them out of your sin, then make a point of changing that this week.