We were born into this world as sons of men. Created by God from the dust of the earth, the first man had a close affinity to the created order. We are a part of this world. We breathe its air and drink its water and find ourselves at home here.
But we were also created with an affinity for the Creator. God Himself breathed into Adam the “breath of life.” He and Eve are “image of God” in a way that distinguishes them from all the rest of the created order.
When Eve and Adam sinned, they placed their relationship with the created order over their relationship with the Creator. They opted for the fruit and the flesh rather than the life of the soul that lives with/from God. And ever since, sons of men naturally live according to the flesh.
“Flesh” in the Bible is characterized by brevity. It withers like the grass and fades like the flower. It lives for the moment, and disregards eternal concerns. That is how the sons of men look at life. That is how they behave.
Think, then, of how the sons of men speak – the nature of their words. Our words are worth little because they are designed to carry the moment at the expense of the eternal. The sons of men do not speak easily in terms of timeless truths, but rather in bytes intended to make an impression, leverage a response, and manipulate the situation for our advantage or comfort.
How different then, is the Son of Man. He steps into this world, like the sons of men, with an affinity to the created order. He was, after all, “born of a woman.” He was part of a culture, speaking their language, and practicing their customs. But, unlike the sons of men, his primary relationship was not with the created order via the flesh, but with the Creator, via the Spirit.
He words show his distinction from the sons of men. He dares to forgive sins, something the sons of men find strange, even offensive. He claims to be Lord of the Sabbath, whereas the calendar and the week rules us. He stands above, as Lord of the created order, whereas we, as sons of men, are captivated by it.
The Son of Man came to deliver the sons of men from their bondage, to restore a proper priority of relationship with God. And the Son of Man will come again, with great power and glory, to speak in judgment with decisiveness and clarity, in perfect righteousness. sons of men can not fathom that kind of clarity from the morass of doubt and relativism in which they operate.
And so, those who call themselves Christians have an important question to answer: will I follow the sons of men, or the Son of Man? We will do one or the other. The two paths do not run the same direction.
Tuesday, June 23, 2009
Monday, June 08, 2009
Genesys, and Exodys
Genesys is the name of a health care facility in our area. Cute. But I think they oversell themselves a bit. I am truly thankful for medical science, and for recent breakthroughs and improvements, and I hope for more. I appreciate that hospitals are now competing for customers, and that they are trying hard to put their best foot forward.
But their theology is lacking. And the marketing department is running the show. Don’t worry. They are not alone. It is happening at businesses, and schools, and in churches.
“Genesis” means “beginnings.” The book of Genesis, the first book of the Old Testament of the Bible, starts with the words, “In the beginning, …” It is a book about the beginnings of the created order, spoken into existence by the Word of God. It follows with the story of the beginning of the human race, with God Himself personally and intimately involved in the formation of both male and female. Genesis goes on and tells the story of the beginning of a people through a childless couple, and the beginning of covenant promise and commitment.
I wonder, are there any of these senses in which Genesys thought it was appropriate to co-opt the word, “Genesis?”
Genesis also includes less cheery beginnings. It records graphically the first sin, both silly and stupid. It chronicles the rapid rise of sin into evil, and God’s response in the ‘whelming flood. The book of Genesis also does not whitewash the close-to-home evils of betrayal and envy and bitterness and lies.
I hardly think Genesys wants that kind of association.
And I wonder, is the backside of the hospital call Exodys. If you enter the front door with hopes and promises of all that can be done, what happens when all that can be done isn’t enough? What happens when the cancer wins; when the bleeding can’t be stopped, and when the treatment for one ailment kills you with another?
“Exodus” means “departure.” So, in a sense, Exodys might be a better name than Genesys. Everybody wants just to get out of there and go home. But we all know that there is a more serious departure about which we seldom think, and which does not fit into anyone’s marketing plan.
We are all going to die. We will all make an exit, timely or untimely. The exodus will happen whether we think we are ready or not. Maybe the hospital won’t tell us about the inevitability of death, but someone should. And if we are going to be ready to die, then we need a new beginning, another genesis.
If you want a good Exodus, you need a new Genesis – to be part of a new creation; a member of a new humanity; birthed into a new family; welcomed into covenant community. You need a cure, not for cancer, but for sin, whether sin that is attached to the cosmos, or to the human race, or to you personally.
Genesis and Exodus. They belong together. They should be attended separately.
But their theology is lacking. And the marketing department is running the show. Don’t worry. They are not alone. It is happening at businesses, and schools, and in churches.
“Genesis” means “beginnings.” The book of Genesis, the first book of the Old Testament of the Bible, starts with the words, “In the beginning, …” It is a book about the beginnings of the created order, spoken into existence by the Word of God. It follows with the story of the beginning of the human race, with God Himself personally and intimately involved in the formation of both male and female. Genesis goes on and tells the story of the beginning of a people through a childless couple, and the beginning of covenant promise and commitment.
I wonder, are there any of these senses in which Genesys thought it was appropriate to co-opt the word, “Genesis?”
Genesis also includes less cheery beginnings. It records graphically the first sin, both silly and stupid. It chronicles the rapid rise of sin into evil, and God’s response in the ‘whelming flood. The book of Genesis also does not whitewash the close-to-home evils of betrayal and envy and bitterness and lies.
I hardly think Genesys wants that kind of association.
And I wonder, is the backside of the hospital call Exodys. If you enter the front door with hopes and promises of all that can be done, what happens when all that can be done isn’t enough? What happens when the cancer wins; when the bleeding can’t be stopped, and when the treatment for one ailment kills you with another?
“Exodus” means “departure.” So, in a sense, Exodys might be a better name than Genesys. Everybody wants just to get out of there and go home. But we all know that there is a more serious departure about which we seldom think, and which does not fit into anyone’s marketing plan.
We are all going to die. We will all make an exit, timely or untimely. The exodus will happen whether we think we are ready or not. Maybe the hospital won’t tell us about the inevitability of death, but someone should. And if we are going to be ready to die, then we need a new beginning, another genesis.
If you want a good Exodus, you need a new Genesis – to be part of a new creation; a member of a new humanity; birthed into a new family; welcomed into covenant community. You need a cure, not for cancer, but for sin, whether sin that is attached to the cosmos, or to the human race, or to you personally.
Genesis and Exodus. They belong together. They should be attended separately.
Thursday, April 09, 2009
Red Sea Rescue
There are numerous applications to God’s saving rescue in the church’s life and the Christian’s life from the account of the Red Sea Rescue of Israel in Exodus 14.
After the plagued power-struggle between God (Moses) and Pharoah, Israel has finally been released to go worship God in the wilderness. But the Egyptians have a change of mind.
“What is this we have done, that we have let Israel go from serving us?”
We forget how the devil desires to rule over us. He enjoys, in a diabolical sort of way, our service to him. And we fail to realize that, apart from Christ, we are always serving the devil. There are only two to serve: Christ, or the devil. And if we are not serving the One, then we are serving the other. So even homes that seem moral and orderly are, unwittingly, serving the devil’s interests, though I do not doubt that, somehow, they also serve God’s general interests in society and culture. The dentist who does not serve Christ serves the devil. He may do fine (painless) work, and he may truly help people in the here-and-now and be a benefit to his community, but the devil has him right where he wants him. He is not serving Christ.
When Israel realizes their predicament, that they are pinned in no-man’s-land between the Egyptian army and the Red Sea, they complain. “Is not this what we said to you in Egypt, ‘Leave us alone that we may serve the Egyptians?’”
And so we say to the preacher, “Mind your own business.” And so we say to God’s Word, “This doesn’t apply to me.” And so we say to the Holy Spirit, “Just this once, and I will ask forgiveness.” And so we say to Christ, “I do not account your death on the cross as being of equal value with my personal comfort and happiness.” And so we say to God, “Leave me alone!” Today, we want to serve ourselves, not realizing that, in doing so, we are serving the devil. At least the Israelites better understood their options.
Moses takes the matter to God, and since God already know what He will do (in fact, He already told Moses what He would do), He says, “Why do you cry to me? Tell the people of Israel to go forward.”
Just go forward. We think the path is obstructed. But just go forward. We fear our feet getting wet. But just go forward. We fear appearing foolish and stupid. But just go forward. I wonder how often I have lived, stopped in my tracks, waiting for God to move my feet for me, when, what He has promised is to create a path. Just go forward.
The people proceed on dry land through the Red Sea. Walls of water on the right and the left. Drowning Egyptian soldiers behind. Moses and God up ahead. “So the people feared the Lord, and the believed in the Lord and in his servant Moses.”
Perhaps the greatest rescue that God accomplishes is not in the defeat of the enemy and the creation of a path through the sea, but in the conversion of hard hearts. These stubborn people actually came to fear the Lord and to believe. What a miracle! No, I do not want to discount the other aspects of this deliverance. What power, shown in the most God-glorifying of ways!
We need a Red Sea Rescue today. The Church, and individual Christians, need protection from Satan’s molesting designs. We need deliverance from the sickening attitude that we are better off settling for the temporary security that the enemy provides. We need a push in the back and a kick in the butt to push forward. We need true fear of the Lord, and real faith in a rescuing God and in his servant Jesus.
May today be a “go forward” day.
After the plagued power-struggle between God (Moses) and Pharoah, Israel has finally been released to go worship God in the wilderness. But the Egyptians have a change of mind.
“What is this we have done, that we have let Israel go from serving us?”
We forget how the devil desires to rule over us. He enjoys, in a diabolical sort of way, our service to him. And we fail to realize that, apart from Christ, we are always serving the devil. There are only two to serve: Christ, or the devil. And if we are not serving the One, then we are serving the other. So even homes that seem moral and orderly are, unwittingly, serving the devil’s interests, though I do not doubt that, somehow, they also serve God’s general interests in society and culture. The dentist who does not serve Christ serves the devil. He may do fine (painless) work, and he may truly help people in the here-and-now and be a benefit to his community, but the devil has him right where he wants him. He is not serving Christ.
When Israel realizes their predicament, that they are pinned in no-man’s-land between the Egyptian army and the Red Sea, they complain. “Is not this what we said to you in Egypt, ‘Leave us alone that we may serve the Egyptians?’”
And so we say to the preacher, “Mind your own business.” And so we say to God’s Word, “This doesn’t apply to me.” And so we say to the Holy Spirit, “Just this once, and I will ask forgiveness.” And so we say to Christ, “I do not account your death on the cross as being of equal value with my personal comfort and happiness.” And so we say to God, “Leave me alone!” Today, we want to serve ourselves, not realizing that, in doing so, we are serving the devil. At least the Israelites better understood their options.
Moses takes the matter to God, and since God already know what He will do (in fact, He already told Moses what He would do), He says, “Why do you cry to me? Tell the people of Israel to go forward.”
Just go forward. We think the path is obstructed. But just go forward. We fear our feet getting wet. But just go forward. We fear appearing foolish and stupid. But just go forward. I wonder how often I have lived, stopped in my tracks, waiting for God to move my feet for me, when, what He has promised is to create a path. Just go forward.
The people proceed on dry land through the Red Sea. Walls of water on the right and the left. Drowning Egyptian soldiers behind. Moses and God up ahead. “So the people feared the Lord, and the believed in the Lord and in his servant Moses.”
Perhaps the greatest rescue that God accomplishes is not in the defeat of the enemy and the creation of a path through the sea, but in the conversion of hard hearts. These stubborn people actually came to fear the Lord and to believe. What a miracle! No, I do not want to discount the other aspects of this deliverance. What power, shown in the most God-glorifying of ways!
We need a Red Sea Rescue today. The Church, and individual Christians, need protection from Satan’s molesting designs. We need deliverance from the sickening attitude that we are better off settling for the temporary security that the enemy provides. We need a push in the back and a kick in the butt to push forward. We need true fear of the Lord, and real faith in a rescuing God and in his servant Jesus.
May today be a “go forward” day.
Monday, April 06, 2009
The Thought of God
Reflections on “The Thought of God,” by Maurice Roberts. Banner of Truth, 1993. The book takes its title from the first article.
Often times at a funeral home, we will hear the explanation, perhaps to a grandchild, “Grandma is not here. She is gone to heaven. Only her body has been left behind.” Regardless of the sophistication, or lack thereof, of the truth prounounced, it reminds me of the point made powerfully in this reading, “The Thought of God.” When facing trouble, the Christian is really not completely here. He is, or, his attention is, directed to heaven. The problematic visibility does not describe the spiritual reality.
Roberts at one point calls it “intuitive,” at another, “instinctive.” Some men in our church have spoken of it as “our first reflex.” It is what Christians do. They turn to God. Their minds run to God. The are governed by “the thought of God.” In short, Christians pray.
Roberts uses a turn of phrase to communicate a beautiful truth: “godly men are not more ready to raise their minds to God in trouble than he is to hear and help them” (p.4). And this confidence is what makes turning to God an activity in which we can invest significant time and energy. God hears our prayers.
The other quote I choose is from pp. 6,7: “ Panic is the sinful failure to apply our knowledge of God to particular problems.” Could theology be any more practical than this? Does this not apply to issues weighing the mind even today? And, has “the Thought of God” ruled your heart and carried the day?
“do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:6-7 ESV)
Often times at a funeral home, we will hear the explanation, perhaps to a grandchild, “Grandma is not here. She is gone to heaven. Only her body has been left behind.” Regardless of the sophistication, or lack thereof, of the truth prounounced, it reminds me of the point made powerfully in this reading, “The Thought of God.” When facing trouble, the Christian is really not completely here. He is, or, his attention is, directed to heaven. The problematic visibility does not describe the spiritual reality.
Roberts at one point calls it “intuitive,” at another, “instinctive.” Some men in our church have spoken of it as “our first reflex.” It is what Christians do. They turn to God. Their minds run to God. The are governed by “the thought of God.” In short, Christians pray.
Roberts uses a turn of phrase to communicate a beautiful truth: “godly men are not more ready to raise their minds to God in trouble than he is to hear and help them” (p.4). And this confidence is what makes turning to God an activity in which we can invest significant time and energy. God hears our prayers.
The other quote I choose is from pp. 6,7: “ Panic is the sinful failure to apply our knowledge of God to particular problems.” Could theology be any more practical than this? Does this not apply to issues weighing the mind even today? And, has “the Thought of God” ruled your heart and carried the day?
“do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:6-7 ESV)
Friday, March 13, 2009
So Teach Us to Number our Days
I’ve often heard, and probably said it myself, that we should live each day as though it were our last. Perhaps this would be a word of admonition in line with Ps 90:12
“So teach us to number our days that we may get a heart of wisdom.”
But I’m not sure it gets it quite right.
Yes, it is true that we do not know how many days we have here on earth. This may be our last. And certainly, if it were our last, then there are certain things that I would want to say to certain people.
But the other side of this truth is – we may have a great many days left on this earth. And if that is the case, then we should not live each day as though it were our last. If we did, we would only do those things which are most urgent. We would not plan. We would not strategize. We would begin no large projects. We would stretch for no large aspirations.
And so it seems that we have a two-sided lesson here. Our times are in God’s hands. We must be very careful not to leave unfinished business, especially in the sense of unforsaken and unconfessed sin, or in failing to offer forgiveness or seek reconciliation in bruised and broken relationships.
But we must also dare to begin endeavors which may take decades to complete. We must begin friendships that may not mature for years. We must invest in worthy projects much like a farmer would plant seed in the Spring. Do we have a guarantee that we will enjoy the harvest on this earth? No, but there is harvest in heaven even for projects only begun.
“So teach us to number our days that we may get a heart of wisdom.”
But I’m not sure it gets it quite right.
Yes, it is true that we do not know how many days we have here on earth. This may be our last. And certainly, if it were our last, then there are certain things that I would want to say to certain people.
But the other side of this truth is – we may have a great many days left on this earth. And if that is the case, then we should not live each day as though it were our last. If we did, we would only do those things which are most urgent. We would not plan. We would not strategize. We would begin no large projects. We would stretch for no large aspirations.
And so it seems that we have a two-sided lesson here. Our times are in God’s hands. We must be very careful not to leave unfinished business, especially in the sense of unforsaken and unconfessed sin, or in failing to offer forgiveness or seek reconciliation in bruised and broken relationships.
But we must also dare to begin endeavors which may take decades to complete. We must begin friendships that may not mature for years. We must invest in worthy projects much like a farmer would plant seed in the Spring. Do we have a guarantee that we will enjoy the harvest on this earth? No, but there is harvest in heaven even for projects only begun.
Wednesday, March 04, 2009
Garbage Day
It may seem silly, but I love garbage day. Just think, you carry your junk to the street, and then it’s gone. The bags are gone. The garage is clean. The trash cans are empty. This has got to be one of the greatest achievements of modern civilization.
If you doubt me, answer this: What would you do with all your trash if no one took it away? Would you burn it? The smoke from everyone’s trash would cover the town. Would you bury it? Frankly, I’m afraid I come up with more trash that I have room to dig. You could shove it down the basement stairs, but that seems short-sighted.
What I really love about garbage day is that it reminds me of forgiveness. “If we confess your sins, He is faithful and just to forgive us our sins, and cleanse us from all unrighteousness” (1 John 1:9).
This verse doesn’t explain the mechanics of atonement. It just states it as a fact. Forgiveness is possible, and forgiveness is possible. When I address my sin – recognizing my sin as sin, and name it for what it is – then forgiveness is promised. It’s a little like taking garbage to the street. In essence, you are admitting to the public – “I have garbage. Here it is.” And then it’s gone.
Sure, there are questions that need to be answered: What about unconfessed sin? How does God forgive sin and maintain His justice? Doesn’t this arrangement just encourage us to sin all the more? What about the consequences of sin? Are they taken away as well? And there are important answers to those questions.
But it doesn’t take away the delight of garbage day, and the joy of forgiveness day, which, when lived in the light, in fellowship with Jesus, is everyday.
If you doubt me, answer this: What would you do with all your trash if no one took it away? Would you burn it? The smoke from everyone’s trash would cover the town. Would you bury it? Frankly, I’m afraid I come up with more trash that I have room to dig. You could shove it down the basement stairs, but that seems short-sighted.
What I really love about garbage day is that it reminds me of forgiveness. “If we confess your sins, He is faithful and just to forgive us our sins, and cleanse us from all unrighteousness” (1 John 1:9).
This verse doesn’t explain the mechanics of atonement. It just states it as a fact. Forgiveness is possible, and forgiveness is possible. When I address my sin – recognizing my sin as sin, and name it for what it is – then forgiveness is promised. It’s a little like taking garbage to the street. In essence, you are admitting to the public – “I have garbage. Here it is.” And then it’s gone.
Sure, there are questions that need to be answered: What about unconfessed sin? How does God forgive sin and maintain His justice? Doesn’t this arrangement just encourage us to sin all the more? What about the consequences of sin? Are they taken away as well? And there are important answers to those questions.
But it doesn’t take away the delight of garbage day, and the joy of forgiveness day, which, when lived in the light, in fellowship with Jesus, is everyday.
Wednesday, February 25, 2009
Forty Days in the Wilderness
Jesus is enjoying the wilderness, not because he’s an outdoors guy, but because he is full of the Spirit, and walking in the Spirit (Lk 4:1,2). The truth is, Jesus would be happy anywhere, full of the Spirit, walking in the pleasure of God. The environment and the hunger are real, but not so real as the reality of God.
The devil shows up in the wilderness. They size one another up. Their minds are worlds apart.
The devil must be puzzled by Jesus. Could this really be the Son of God? Sure, Satan was cast out of heaven for treason against the Most High. So what must the Son of God have done, to be cast as a human, bound by disgusting flesh? At least the devil was still an angel, but here is this Jesus, obviously lower than even angels.
If Jesus were only pretending to be the Son of God, then he would be extremely useful to the alMost High. Satan can always use pretenders, capitalizing on their pride.
But if Jesus is indeed the Son of God, then he must be destroyed. And it shouldn’t be hard, should it, since the devil had already proven that mere men were easily tempted and quickly turned.
Just a little shell game would do the trick. A little catering to the animal impulses. A little show and tell. The offering of a shortcut. The spectacle of a miracle. A seemingly noble way to put God in the service of man, as opposed to man in the service of God. This should be easy.
Jesus looks at the devil. Jesus has been training his mind and heart, his body and will, his emotions and spirit, to be satisfied with God, and with God alone. Whatever appearance the devil has, it finds no appeal in Jesus. His eyes are for God alone. His heart is for God alone. God alone. God alone. For thirty years, and for forty days, this has been his pattern and his life. God alone.
Jesus hears the devil, and knows Satan’s own self-deception, even as he attempts to begin his deceiving work. He observes the devil’s manipulation of the playing field, the re-framing of the rules, the altering of expectations, the reduction of all things important to this single moment in time. And Jesus knows.
He knows because he created this angel of light, now become the prince of darkness. He created his gifts and his abilities. The devil’s aptness for leadership did not arise from the abyss, and the span of his creativity did not evolve. It was given by God, through the handiwork of the Son.
When the devil spoke, he spoke through instruments designed by Jesus himself – instruments that were intended to sing “Holy, Holy, Holy is the Lord of hosts.” He created a will that was to bend and bow in constant subservience to the will of God Almighty. And he created an angel with the ability to assist in bringing a redeemed humanity to “the praise of His glory.”
So perhaps Jesus views the devil with sadness. Perhaps with the kind of righteous anger that one feels when one’s Father’s name has been disdained. But certainly Jesus knows that He will defeat this devil.
The devil shows up in the wilderness. They size one another up. Their minds are worlds apart.
The devil must be puzzled by Jesus. Could this really be the Son of God? Sure, Satan was cast out of heaven for treason against the Most High. So what must the Son of God have done, to be cast as a human, bound by disgusting flesh? At least the devil was still an angel, but here is this Jesus, obviously lower than even angels.
If Jesus were only pretending to be the Son of God, then he would be extremely useful to the alMost High. Satan can always use pretenders, capitalizing on their pride.
But if Jesus is indeed the Son of God, then he must be destroyed. And it shouldn’t be hard, should it, since the devil had already proven that mere men were easily tempted and quickly turned.
Just a little shell game would do the trick. A little catering to the animal impulses. A little show and tell. The offering of a shortcut. The spectacle of a miracle. A seemingly noble way to put God in the service of man, as opposed to man in the service of God. This should be easy.
Jesus looks at the devil. Jesus has been training his mind and heart, his body and will, his emotions and spirit, to be satisfied with God, and with God alone. Whatever appearance the devil has, it finds no appeal in Jesus. His eyes are for God alone. His heart is for God alone. God alone. God alone. For thirty years, and for forty days, this has been his pattern and his life. God alone.
Jesus hears the devil, and knows Satan’s own self-deception, even as he attempts to begin his deceiving work. He observes the devil’s manipulation of the playing field, the re-framing of the rules, the altering of expectations, the reduction of all things important to this single moment in time. And Jesus knows.
He knows because he created this angel of light, now become the prince of darkness. He created his gifts and his abilities. The devil’s aptness for leadership did not arise from the abyss, and the span of his creativity did not evolve. It was given by God, through the handiwork of the Son.
When the devil spoke, he spoke through instruments designed by Jesus himself – instruments that were intended to sing “Holy, Holy, Holy is the Lord of hosts.” He created a will that was to bend and bow in constant subservience to the will of God Almighty. And he created an angel with the ability to assist in bringing a redeemed humanity to “the praise of His glory.”
So perhaps Jesus views the devil with sadness. Perhaps with the kind of righteous anger that one feels when one’s Father’s name has been disdained. But certainly Jesus knows that He will defeat this devil.
Tuesday, February 10, 2009
Alternative Energy
Christians are called “children of light” (Ephesians 5:8). Jesus says “I am the light of the world” (John 8:12). John says that this “light was the light of men” (John 1:4). And in all these references, we can contrast the light with darkness. But I want to think of an association of light. Light produces heat. But not just heat. It is energy.
And so Christians operate with an alternative energy. Our energy comes “from above.” Other energies are operative in the world, but they are worldly. They come from below. The energies from below produce pollutions, like malice and envy; like selfishiness and abuse of others. But the energy from above produces things like joy and peace, and love.
The energies from below are part of a “death grid.” They depend on death. And they produce death. The energy from above is in complete contrast. It is a “life grid.” It begins with resurrected life (Romans 1:4), and begets eternal life (Romans 6:23), which is a whole different kind of life than one ever finds in the culture of death.
There is so much talk these days about alternative energy. My illustration makes me sound like a raging liberal. Coal and oil are bad. Sun and wind are good. And I’m not sure that is an appropriate conclusion to draw. It seems that in God’s design for this earth, coal and oil were provided as gifts. I suppose a person could argue that coal and oil are produced in the death and decay of organic materials, and so belong to the “death grid.” But that is another discussion. Let’s not make the illustration the lesson.
The lesson is this: Christians operate on a different plane because they are energized by a different Spirit (I think there is good evidence for a Biblical connection with Spirit as the breath of God, and energy or energizing.) And when I sink to operate according to the spirit of the age, according to the “elemental things” (Galatians 4:3) then, no wonder, I lose the grand experience of joy and peace and love, and I trade off for frustration, disillusionment, and a preoccupation with my own self.
Christian, look up. Feel the warmth of Jesus on your face and in your heart. Praise God for the wind of His Spirit, whether in reminding you of Biblical truth, or conviction of sin, or of a return to thankfulness and grace.
“Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but is earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteousness is sown in peace by those who make peace.” (James 3:13-18 NAS95S)
And so Christians operate with an alternative energy. Our energy comes “from above.” Other energies are operative in the world, but they are worldly. They come from below. The energies from below produce pollutions, like malice and envy; like selfishiness and abuse of others. But the energy from above produces things like joy and peace, and love.
The energies from below are part of a “death grid.” They depend on death. And they produce death. The energy from above is in complete contrast. It is a “life grid.” It begins with resurrected life (Romans 1:4), and begets eternal life (Romans 6:23), which is a whole different kind of life than one ever finds in the culture of death.
There is so much talk these days about alternative energy. My illustration makes me sound like a raging liberal. Coal and oil are bad. Sun and wind are good. And I’m not sure that is an appropriate conclusion to draw. It seems that in God’s design for this earth, coal and oil were provided as gifts. I suppose a person could argue that coal and oil are produced in the death and decay of organic materials, and so belong to the “death grid.” But that is another discussion. Let’s not make the illustration the lesson.
The lesson is this: Christians operate on a different plane because they are energized by a different Spirit (I think there is good evidence for a Biblical connection with Spirit as the breath of God, and energy or energizing.) And when I sink to operate according to the spirit of the age, according to the “elemental things” (Galatians 4:3) then, no wonder, I lose the grand experience of joy and peace and love, and I trade off for frustration, disillusionment, and a preoccupation with my own self.
Christian, look up. Feel the warmth of Jesus on your face and in your heart. Praise God for the wind of His Spirit, whether in reminding you of Biblical truth, or conviction of sin, or of a return to thankfulness and grace.
“Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but is earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteousness is sown in peace by those who make peace.” (James 3:13-18 NAS95S)
Friday, January 02, 2009
Journey
Thinking through Why We’re Not Emergent (By Two Guys Who Should Be), by Kevin DeYoung and Ted Kluck. Moody, 2008
In the chapter, “Journey: Are the Pilgrims still making Progress?” the authors discuss the tension between the journey itself, and the destination. They quote a sentiment which is widely accepted, and perhaps especially in the emergent church that “The destination matters little. The journey is the thing” (p.32)
Here’s where it’s fun to blog through a book, not critiquing the book necessarily, but looking for application for oneself. I’m going to talk about a direction that the chapter doesn’t really go. The authors go the direction of “certainty/uncertainty,” and even get around to discussing the emergent handling of homosexuality. I’d rather talk about heaven.
The pendulum still swings, though it is hard to tell when it has reached bottom (to borrow a market term). When I was growing up, we were all going to heaven. Now, we are living the Christian life. When I was growing up, people were living the Christian life on their way to heaven. Now, we are living the Christian life, and heaven will happen eventually. See the difference?
My pastor used to refer to people who were “so heavenly minded they were no earthly good.” I’m not sure I know anyone like that these days. We may now be so earthly minded, we are no heavenly good. And the trends in the American church are further toward friendship with the world, and enmity toward God (James 4).
This is not an us vs. them problem. This is a virus the emergent church caught from the evangelicals, and now the tumors are breaking through the surface. All of us need to catch a hunger for heaven that begins to break the attachments we have to this world.
Let me take a breath and clarify. When I say “heaven,” I don’t mean an escape from God’s creation into something else. No, I understand 2 Peter 3, where he speaks of “waiting for new heavens and a new earth in which righteousness dwells.” (2Peter 3:13 ESV) I know that God’s creation is good, and that it awaits final redemption, though it will be dragged through the purging wringer in order to ready it for that day. Also, I am not advocating isolationism. We must break with the world even as we love sinners and sacrifice and suffer for them.
Our problem is our attachment to this world, and the current state of things – to its comforts; its prosperities; its entertainments; its coolness; its congratulations. We seem not to believe the following biblical phrases: “the present form of this world is passing away.” (1Corinthians 7:31 ESV); “And the world is passing away along with its desires,” (1John 2:17 ESV). Our journey seems to have lost its destination, and we think we can settle here, comfortably.
I want to affirm the importance of the journey. God uses the journey to prepare us for the destination. Each test; each gift; each trial is used by God to wean us from the world and make us thirsty for Christ. But somehow, we seem to be missing the lessons.
And I also want to affirm the importance of the destination. So let me go back to those intriguing words from 2 Peter: “what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God” (2Peter 3:11-12 ESV).
The American church is way out of balance, and we are veering away from center.
In the chapter, “Journey: Are the Pilgrims still making Progress?” the authors discuss the tension between the journey itself, and the destination. They quote a sentiment which is widely accepted, and perhaps especially in the emergent church that “The destination matters little. The journey is the thing” (p.32)
Here’s where it’s fun to blog through a book, not critiquing the book necessarily, but looking for application for oneself. I’m going to talk about a direction that the chapter doesn’t really go. The authors go the direction of “certainty/uncertainty,” and even get around to discussing the emergent handling of homosexuality. I’d rather talk about heaven.
The pendulum still swings, though it is hard to tell when it has reached bottom (to borrow a market term). When I was growing up, we were all going to heaven. Now, we are living the Christian life. When I was growing up, people were living the Christian life on their way to heaven. Now, we are living the Christian life, and heaven will happen eventually. See the difference?
My pastor used to refer to people who were “so heavenly minded they were no earthly good.” I’m not sure I know anyone like that these days. We may now be so earthly minded, we are no heavenly good. And the trends in the American church are further toward friendship with the world, and enmity toward God (James 4).
This is not an us vs. them problem. This is a virus the emergent church caught from the evangelicals, and now the tumors are breaking through the surface. All of us need to catch a hunger for heaven that begins to break the attachments we have to this world.
Let me take a breath and clarify. When I say “heaven,” I don’t mean an escape from God’s creation into something else. No, I understand 2 Peter 3, where he speaks of “waiting for new heavens and a new earth in which righteousness dwells.” (2Peter 3:13 ESV) I know that God’s creation is good, and that it awaits final redemption, though it will be dragged through the purging wringer in order to ready it for that day. Also, I am not advocating isolationism. We must break with the world even as we love sinners and sacrifice and suffer for them.
Our problem is our attachment to this world, and the current state of things – to its comforts; its prosperities; its entertainments; its coolness; its congratulations. We seem not to believe the following biblical phrases: “the present form of this world is passing away.” (1Corinthians 7:31 ESV); “And the world is passing away along with its desires,” (1John 2:17 ESV). Our journey seems to have lost its destination, and we think we can settle here, comfortably.
I want to affirm the importance of the journey. God uses the journey to prepare us for the destination. Each test; each gift; each trial is used by God to wean us from the world and make us thirsty for Christ. But somehow, we seem to be missing the lessons.
And I also want to affirm the importance of the destination. So let me go back to those intriguing words from 2 Peter: “what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God” (2Peter 3:11-12 ESV).
The American church is way out of balance, and we are veering away from center.
Thursday, January 01, 2009
Reading List from 2008
Here are books that I read in 2008, along with a few random notes.
I started the year with a book edited by John Piper and Justin Taylor: The Supremacy of Christ in a Postmodern World.
I ended the year (today) with The Cost of Discipleship, by Dietrich Bonhoeffer. What a challenging book, all the way to the end, like his life.
Graham Cole, He Who Gives Life: The Doctrine of the Holy Spirit
Books by D.A. Carson - Telling the Truth: Evangelizing Postmoderns, The Gagging of God (2nd time reading through this 900 pager, Christ and Culture,
The Bruised Reed, by Richard Sibbes. Someone related to Southern Serminary put together a book-of-the-month list for old Puritans. I read most of what he recommended (a couple I had read before). Thomas Boston, Repentance. Flavel, The Mystery of Providence. Watson, The Godly Man’s Picture. Brooks, Precious Remedies Against Satan’s Devices. Bunyan, Come and Welcome to Jesus. Owen, Mortification of Sin. Walter Marshall, The Gospel Mystery of Sanctification (I think my favorite of the whole Puritan collection). William Guthrie, The Christian’s Great Interest. Richard Baxter, The Reformed Pastor
St. Augustine, City of God. I had read this years ago. To think that what he said then is still important now.
Greg Beale, Temple of God (Biblical Theology). I love the books in this series.
Paul Tripp, A Quest for More. A helpful book that I’ve recommended to many, and which I gave to my wife for Christmas. Actually, I gave her my copy for Christmas. I also read Tripp’s How People Change, and Instruments in the Redeemer’s Hands
N.T. Wright, The Resurrection fo the Son of God. I finally finished this third volume of his series. Though I don’t follow everything, the guy is brilliant.
Rasenberger, America: 1908. A fascinating look at America 100 years ago.
Erickson and Taylor, eds. Reclaiming the Center
Feiler, Abraham. This guy shows Abraham in relation to Christianity, Judaism, and Islam. And I’m not sure he understands any of them.
Guiness, The Call. I’ve read this twice, and still feel like I’m missing the point. It makes me feel thick.
Kistler, ed. Feed my Sheep, a book on preaching. Great chapters.
Harris, Slaves of Christ. This will deal with that triumphal streak in you. Very biblical, and a needed emphasis.
Packer, Dever. In My Place Condemned He Stood. Dense argumentation, but rich.
Paul Stiles, Is the American Dream Killing You? How the Marken Rules our Lives. I read this in the first half of the year. If I had waited to the second half, I probably would have wanted it to say, “how the market ruins our lives.” But it doesn’t, does it? It can’t. It doesn’t have that kind of power.
Mike Fabarez. Preaching that Changes Lives, borrowed from a friend at church. I wonder, now why was he so willing to share this with me?
Alex and Brett Harris, Do Hard Things. I have some blog entries running with a few threads from this book.
Henry Cloud, Integrity. This guy goes deep with the concept. I think he might be “Christian”, based on how he approaches or explains different concepts. But his failure to point to Christ anywhere in the book seems like, well, a lack of integrity.
DeYoung and Kluck. Why We’re Not Emergent. I’m currently blogging through this book, though not very energetically.
Newton, Elders in Congregational Life. A very good, brief treatment of the subject by a Baptist pastor. I liked his careful treatment of Acts 20; Hebrews 13, and 1 Peter 5.
Tim Challies, The Discipline of Spirit Discernment.
Ronny Russel, Can a Church Live Again? This SBC pastor is a “can-do” sort of fellow, and helps give hope and direction to moribund churches. It is not biblical, in that sense that he draws more from experience than from biblical teaching.
Machen, The Gospel in the Modern World. Of all the postmodern stuff out there, this book seemed pretty relevant. The labels change, but the truth stays the same.
Roy Hesson, We Would See Jesus. This old guy just takes the “I Am’s” literally, and helps me to see Jesus.
Timmis and Chester, Total Church. This is fresh, and does not bash traditional church, though what they are doing is anything but. Helpful insights.
Neal Postman, Amusing Ourselves to Death. I felt like I should have read this book years ago, but finally got to it this year, and its still relevant.
J. Hudson Taylor. Union and Communion with Christ: Thoughts on Song of Solomon. This was one of my favorites of the year. I know that the pendulum has swung in S of S studies, from Christological, to some kind of marriage manual. But I think I liked the pendulum back the other way.
Bowman and Komoszewski, Putting Jesus in His Place: The Case fot he Deity of Christ. This book was full of Biblical argument, but I found it very warm and encouraging for myself, as it caused the Person of Jesus to grow before my eyes.
I started the year with a book edited by John Piper and Justin Taylor: The Supremacy of Christ in a Postmodern World.
I ended the year (today) with The Cost of Discipleship, by Dietrich Bonhoeffer. What a challenging book, all the way to the end, like his life.
Graham Cole, He Who Gives Life: The Doctrine of the Holy Spirit
Books by D.A. Carson - Telling the Truth: Evangelizing Postmoderns, The Gagging of God (2nd time reading through this 900 pager, Christ and Culture,
The Bruised Reed, by Richard Sibbes. Someone related to Southern Serminary put together a book-of-the-month list for old Puritans. I read most of what he recommended (a couple I had read before). Thomas Boston, Repentance. Flavel, The Mystery of Providence. Watson, The Godly Man’s Picture. Brooks, Precious Remedies Against Satan’s Devices. Bunyan, Come and Welcome to Jesus. Owen, Mortification of Sin. Walter Marshall, The Gospel Mystery of Sanctification (I think my favorite of the whole Puritan collection). William Guthrie, The Christian’s Great Interest. Richard Baxter, The Reformed Pastor
St. Augustine, City of God. I had read this years ago. To think that what he said then is still important now.
Greg Beale, Temple of God (Biblical Theology). I love the books in this series.
Paul Tripp, A Quest for More. A helpful book that I’ve recommended to many, and which I gave to my wife for Christmas. Actually, I gave her my copy for Christmas. I also read Tripp’s How People Change, and Instruments in the Redeemer’s Hands
N.T. Wright, The Resurrection fo the Son of God. I finally finished this third volume of his series. Though I don’t follow everything, the guy is brilliant.
Rasenberger, America: 1908. A fascinating look at America 100 years ago.
Erickson and Taylor, eds. Reclaiming the Center
Feiler, Abraham. This guy shows Abraham in relation to Christianity, Judaism, and Islam. And I’m not sure he understands any of them.
Guiness, The Call. I’ve read this twice, and still feel like I’m missing the point. It makes me feel thick.
Kistler, ed. Feed my Sheep, a book on preaching. Great chapters.
Harris, Slaves of Christ. This will deal with that triumphal streak in you. Very biblical, and a needed emphasis.
Packer, Dever. In My Place Condemned He Stood. Dense argumentation, but rich.
Paul Stiles, Is the American Dream Killing You? How the Marken Rules our Lives. I read this in the first half of the year. If I had waited to the second half, I probably would have wanted it to say, “how the market ruins our lives.” But it doesn’t, does it? It can’t. It doesn’t have that kind of power.
Mike Fabarez. Preaching that Changes Lives, borrowed from a friend at church. I wonder, now why was he so willing to share this with me?
Alex and Brett Harris, Do Hard Things. I have some blog entries running with a few threads from this book.
Henry Cloud, Integrity. This guy goes deep with the concept. I think he might be “Christian”, based on how he approaches or explains different concepts. But his failure to point to Christ anywhere in the book seems like, well, a lack of integrity.
DeYoung and Kluck. Why We’re Not Emergent. I’m currently blogging through this book, though not very energetically.
Newton, Elders in Congregational Life. A very good, brief treatment of the subject by a Baptist pastor. I liked his careful treatment of Acts 20; Hebrews 13, and 1 Peter 5.
Tim Challies, The Discipline of Spirit Discernment.
Ronny Russel, Can a Church Live Again? This SBC pastor is a “can-do” sort of fellow, and helps give hope and direction to moribund churches. It is not biblical, in that sense that he draws more from experience than from biblical teaching.
Machen, The Gospel in the Modern World. Of all the postmodern stuff out there, this book seemed pretty relevant. The labels change, but the truth stays the same.
Roy Hesson, We Would See Jesus. This old guy just takes the “I Am’s” literally, and helps me to see Jesus.
Timmis and Chester, Total Church. This is fresh, and does not bash traditional church, though what they are doing is anything but. Helpful insights.
Neal Postman, Amusing Ourselves to Death. I felt like I should have read this book years ago, but finally got to it this year, and its still relevant.
J. Hudson Taylor. Union and Communion with Christ: Thoughts on Song of Solomon. This was one of my favorites of the year. I know that the pendulum has swung in S of S studies, from Christological, to some kind of marriage manual. But I think I liked the pendulum back the other way.
Bowman and Komoszewski, Putting Jesus in His Place: The Case fot he Deity of Christ. This book was full of Biblical argument, but I found it very warm and encouraging for myself, as it caused the Person of Jesus to grow before my eyes.
Tuesday, December 30, 2008
Friendship with God
My buddy Jim spoke at our worship gathering last Sunday. Here are some reflections on his treatment of “friendship with God.”
His text was John 15:14 “You are my friends if you do what I command you.”
One thing I liked was how Jim regularly “confused” the phrases “friendship with God” and “friendship with Christ,” as though they were one and the same. And I agree. We cannot have one without the other.
Another point that got me thinking was on the conditional nature of this friendship/relationship. Jim made the point that other relationships that we have with God are not conditional – they just are. But this friendship with God is more responsive on our part. We enter into friendship as we obey. I am wary of a treatment that creates two classes of Christians: those who believe; and those who believe and obey. There have been many versions of this “staged” sanctification in church history, and I believe that all have been shown as flawed.
So is it possible that a true believer refrains from friendship with God? My theological framework argues against it, but I am glad for Jim’s message, and how it makes me wrestle with the issue.
I appreciated the point that Jim made, purposefully, that God is our friend, and that Christ has initiated friendship, even when we seem to withhold it. Our friendship with Him is grounded in His reaching out to us.
This is a subject that demands to be applied. Do I respond in frienship to the Lord? Do I love him? Am I in love with an idea, or with a book, but not with the Person? If so, I am afraid that my greatest danger is not a deficiency in my faith, but an absence of faith altogether.
Jim is a visual guy. It just wouldn’t be the same listening to a recording. And Jim speaks visually. He strives for word pictures, some of which land him in hot water. I’m still struggling with a contemporary greeting of Jesus that includes the words “how’s it hangin’?”
Thank you, Jim, for your ministry. And thank you, Lord, for giving us this verse of Scripture, and an entrance into this level of intimacy with the living God.
His text was John 15:14 “You are my friends if you do what I command you.”
One thing I liked was how Jim regularly “confused” the phrases “friendship with God” and “friendship with Christ,” as though they were one and the same. And I agree. We cannot have one without the other.
Another point that got me thinking was on the conditional nature of this friendship/relationship. Jim made the point that other relationships that we have with God are not conditional – they just are. But this friendship with God is more responsive on our part. We enter into friendship as we obey. I am wary of a treatment that creates two classes of Christians: those who believe; and those who believe and obey. There have been many versions of this “staged” sanctification in church history, and I believe that all have been shown as flawed.
So is it possible that a true believer refrains from friendship with God? My theological framework argues against it, but I am glad for Jim’s message, and how it makes me wrestle with the issue.
I appreciated the point that Jim made, purposefully, that God is our friend, and that Christ has initiated friendship, even when we seem to withhold it. Our friendship with Him is grounded in His reaching out to us.
This is a subject that demands to be applied. Do I respond in frienship to the Lord? Do I love him? Am I in love with an idea, or with a book, but not with the Person? If so, I am afraid that my greatest danger is not a deficiency in my faith, but an absence of faith altogether.
Jim is a visual guy. It just wouldn’t be the same listening to a recording. And Jim speaks visually. He strives for word pictures, some of which land him in hot water. I’m still struggling with a contemporary greeting of Jesus that includes the words “how’s it hangin’?”
Thank you, Jim, for your ministry. And thank you, Lord, for giving us this verse of Scripture, and an entrance into this level of intimacy with the living God.
Tuesday, December 02, 2008
Experience
Thinking through Why We’re Not Emergent (By Two Guys Who Should Be), by Kevin DeYoung and Ted Kluck. Moody, 2008
In the Second Introduction, and especially on pp. 27,28, the “ordinary” author refers to “experience” in a few different ways. He seems to be poking fun at the “emergent” quest for creating the optimal “experience” for Christians. This is very much a seeker-sensitive quest as well. It is just that the emergents are tending toward an experience that is less glitzy and production-oriented, and more mystical. But, my goal is not to critique the book, or even the emergents. It is to critique myself and our own church(es). We also have a worship experience.
Jonathan Edwards and others in his age talked about “experimental religion.” He was certainly not talking about a pragmatic approach to church where we keep throwing things at the wall to see what sticks, trying to find what works to make people happy and get more people to come. He was talking about the actual application of spiritual truth to life. I think when he says “experimental,” we would say “practical.” So let me combine these thoughts. What we deeply need is “experimental experience.” That is, the transforming truth incarnated by believers, who are not much like the people they used to be.
But that is not what either “experimental” or “experience” mean in our present situation. We experiment with formats and programs and approaches, trying to create the experience that will prove to be satisfying and rewarding. But here is the point – the experiment is God’s experiment, and we are the lab rats. It is not up to us to combine the chemicals. That is God’s job. The explosive results are not designed by the leadership team, but are to be seen in our lives. And the experience is not really about how we feel, or what we enjoy. The experience is a family of confessing believers who are in the process of being truly transformed, being brought into fellowship with God and with one another in ways that are not always pleasant or pleasurable. The point is not, how do I feel in the car on the way home from church, but, was God glorified?
So where, and how, is God glorified? In the worship of His people. But what does this mean? It involves Scripture, but the presence of a Bible in the lap of every attendee does not, in itself, glorify God. It involves music, but, whether hymn or chorus, piano or guitar, glorifying God can be present or absent with either. It certainly involves people, but a collection of bodies does not make a temple for God’s Spirit, and there can be more glorification taking place with four spiritual old ladies then with four hundred emotionally charged young adults.
Do we truly love God? Is that love exhibited in a sincere hearing of His Word? Does the hearing of His Word result in concrete obedience, in both attitude and action? Is the hold of the world, the flesh, and the devil on our lives being progressively weakened and crucified? Is the name of Christ regularly on our lips, both in private and public? Do our families see the change?
If so, God is being glorified. And His experiment is working out in our experience. And if not, then we ought to try something different.
In the Second Introduction, and especially on pp. 27,28, the “ordinary” author refers to “experience” in a few different ways. He seems to be poking fun at the “emergent” quest for creating the optimal “experience” for Christians. This is very much a seeker-sensitive quest as well. It is just that the emergents are tending toward an experience that is less glitzy and production-oriented, and more mystical. But, my goal is not to critique the book, or even the emergents. It is to critique myself and our own church(es). We also have a worship experience.
Jonathan Edwards and others in his age talked about “experimental religion.” He was certainly not talking about a pragmatic approach to church where we keep throwing things at the wall to see what sticks, trying to find what works to make people happy and get more people to come. He was talking about the actual application of spiritual truth to life. I think when he says “experimental,” we would say “practical.” So let me combine these thoughts. What we deeply need is “experimental experience.” That is, the transforming truth incarnated by believers, who are not much like the people they used to be.
But that is not what either “experimental” or “experience” mean in our present situation. We experiment with formats and programs and approaches, trying to create the experience that will prove to be satisfying and rewarding. But here is the point – the experiment is God’s experiment, and we are the lab rats. It is not up to us to combine the chemicals. That is God’s job. The explosive results are not designed by the leadership team, but are to be seen in our lives. And the experience is not really about how we feel, or what we enjoy. The experience is a family of confessing believers who are in the process of being truly transformed, being brought into fellowship with God and with one another in ways that are not always pleasant or pleasurable. The point is not, how do I feel in the car on the way home from church, but, was God glorified?
So where, and how, is God glorified? In the worship of His people. But what does this mean? It involves Scripture, but the presence of a Bible in the lap of every attendee does not, in itself, glorify God. It involves music, but, whether hymn or chorus, piano or guitar, glorifying God can be present or absent with either. It certainly involves people, but a collection of bodies does not make a temple for God’s Spirit, and there can be more glorification taking place with four spiritual old ladies then with four hundred emotionally charged young adults.
Do we truly love God? Is that love exhibited in a sincere hearing of His Word? Does the hearing of His Word result in concrete obedience, in both attitude and action? Is the hold of the world, the flesh, and the devil on our lives being progressively weakened and crucified? Is the name of Christ regularly on our lips, both in private and public? Do our families see the change?
If so, God is being glorified. And His experiment is working out in our experience. And if not, then we ought to try something different.
Tuesday, November 25, 2008
Gravitational Pull: An Illustratration of Being Converted to True Center
We all have a point of view. We look out at our world in every direction, and from that location, we are the center. Point of view defines what we mean by “here” and “there.” It is implied in our prepositions, such as “away from” – me, and “toward” – me.
Point of view rules in our relationships. We think of people in terms of how they relate to “me.” He is “my brother,” or “my neighbor.” We come to see people as friends or enemies, depending on how they treat us. We categorize them according to what we ourselves have experienced from them, for instance, “that boy is really mean,” meaning, of course, that that boy is really mean to me.
And so the contruct of our universe places ourselves at the center; we are, indeed, self-centered. And I would like for you to imagine that your universe has a gravitational pull, toward the center, toward yourself. Even the divine is evaluated and defined in terms of your gravitational pull. When we believe, we pull him in; and when we want to be left alone, we shut him out.
But when a person comes to Christ; when the reality and significance of Christ dawns upon him or her (cf. John 1; Colossians 1; Hebrews 1), the Bible describes something that happens in one’s own human, personal experience. He/she experiences conversion, including repentance and faith: a turning from a set of viewpoints and beliefs and behaviors, and a turning toward a Person, Jesus Christ.
This person realizes that he/she is not the center, but Christ is, and that gravitational pull is found, not in me, but in Him. And so we stop praying to ourselves (“do better, do better, do better”). We stop depending upon ourselves (“try harder, try harder, try harder”). We stop doing things merely for ourselves (“I want, I want, I want”). This is conversion.
But then, those who are Christians may be willing to admit, there seems to be a problem in our everyday experience: partial conversion. We worship Christ, but we continue to throw (quite) a few honor-offerings our own way as well. We religously differentiate mankind as either saved or lost, but we still really evaluate people on how they react to us. There seems to be at least as much gravitational pull toward ourselves as there is toward the True Center.
This can’t be good. It is inconsistent. It introduces tremendous dissonance into our lives, between what we say we believe, and how we actually behave. I think this has been called, “hypocrisy,” two-faced, but in terms of gravitational pull, two-poled.
Are you half-converted? Yes, if you are a believer in Christ, both a saint, but still a sinner. A half-believer? No, not in your religious confessions, but yes, in your practical behaviors. And we pray for a full conversion; for a mature faith; for a relief from the tension between Him and me.
We don’t convert ourselves. But we seek a more complete conversion. Having already trusted in the redeeming work of Christ, we seek to open our hearts to the conviction of the Spirit of God, who will lead us into greater, ongoing repentance; and we invite the promising Spirit to grow our faith, to expand our appreciation of Christ, and to blow out the false limits of and contradictions to our honor of Him. We humbly ask God that we might experience a more complete conversion of comprehension: “to comprehend with all the saints what is the breadth and length and height and depth” (Ephesians 3:18 ESV) of His gravitational pull.
Point of view rules in our relationships. We think of people in terms of how they relate to “me.” He is “my brother,” or “my neighbor.” We come to see people as friends or enemies, depending on how they treat us. We categorize them according to what we ourselves have experienced from them, for instance, “that boy is really mean,” meaning, of course, that that boy is really mean to me.
And so the contruct of our universe places ourselves at the center; we are, indeed, self-centered. And I would like for you to imagine that your universe has a gravitational pull, toward the center, toward yourself. Even the divine is evaluated and defined in terms of your gravitational pull. When we believe, we pull him in; and when we want to be left alone, we shut him out.
But when a person comes to Christ; when the reality and significance of Christ dawns upon him or her (cf. John 1; Colossians 1; Hebrews 1), the Bible describes something that happens in one’s own human, personal experience. He/she experiences conversion, including repentance and faith: a turning from a set of viewpoints and beliefs and behaviors, and a turning toward a Person, Jesus Christ.
This person realizes that he/she is not the center, but Christ is, and that gravitational pull is found, not in me, but in Him. And so we stop praying to ourselves (“do better, do better, do better”). We stop depending upon ourselves (“try harder, try harder, try harder”). We stop doing things merely for ourselves (“I want, I want, I want”). This is conversion.
But then, those who are Christians may be willing to admit, there seems to be a problem in our everyday experience: partial conversion. We worship Christ, but we continue to throw (quite) a few honor-offerings our own way as well. We religously differentiate mankind as either saved or lost, but we still really evaluate people on how they react to us. There seems to be at least as much gravitational pull toward ourselves as there is toward the True Center.
This can’t be good. It is inconsistent. It introduces tremendous dissonance into our lives, between what we say we believe, and how we actually behave. I think this has been called, “hypocrisy,” two-faced, but in terms of gravitational pull, two-poled.
Are you half-converted? Yes, if you are a believer in Christ, both a saint, but still a sinner. A half-believer? No, not in your religious confessions, but yes, in your practical behaviors. And we pray for a full conversion; for a mature faith; for a relief from the tension between Him and me.
We don’t convert ourselves. But we seek a more complete conversion. Having already trusted in the redeeming work of Christ, we seek to open our hearts to the conviction of the Spirit of God, who will lead us into greater, ongoing repentance; and we invite the promising Spirit to grow our faith, to expand our appreciation of Christ, and to blow out the false limits of and contradictions to our honor of Him. We humbly ask God that we might experience a more complete conversion of comprehension: “to comprehend with all the saints what is the breadth and length and height and depth” (Ephesians 3:18 ESV) of His gravitational pull.
Friday, November 21, 2008
On Your Shoulder, or Back?
Is God on your Shoulder?
- or - do you feel like
God is on your Back?
What a difference of perspective! And yet I am afraid that there are many people who feel like God is constantly on their back, and that it is the job of the church to make sure he stays there. It may very well be why some people avoid church. They don’t want to be reminded how they don’t measure up to God’s high and holy standards.
But there is something missing here, since none of us measure up - correct? Why is it that some people find comfort in God, even though they are not perfect, and other’s feel threatened? It comes down to a certain faith-attitude toward God. When a person truly trusts God, then he/she will have a sense of “God on one’s shoulder.” He is there to provide and to protect; to lead in the right path and the guide our very steps. But when one is not willing to trust God, then he/she will have the sense of running from God, always listening for his advancing footsteps.
Perhaps the big dog illustrations will help. The large gentle creature is as gentle as can be so long as you face him and pet him and enjoy his company. But as soon as you begin to run away, the gentle giant barks and begins his pursuit. Same dog; different posture on the part of the person.
Biblically, we find the invitation to draw near to God. As we do so, we are in a position to enjoy all that God will do for us as a gracious and giving God. But the Bible also uses the phrase in that God will draw near, and in that context, He comes in judgment.
So are you pursuing God, and finding the God on your shoulder to be a source of blessing, or is God pursuing you, and you are running so that you can keep your life to yourself?
SJS, 9/02
- or - do you feel like
God is on your Back?
What a difference of perspective! And yet I am afraid that there are many people who feel like God is constantly on their back, and that it is the job of the church to make sure he stays there. It may very well be why some people avoid church. They don’t want to be reminded how they don’t measure up to God’s high and holy standards.
But there is something missing here, since none of us measure up - correct? Why is it that some people find comfort in God, even though they are not perfect, and other’s feel threatened? It comes down to a certain faith-attitude toward God. When a person truly trusts God, then he/she will have a sense of “God on one’s shoulder.” He is there to provide and to protect; to lead in the right path and the guide our very steps. But when one is not willing to trust God, then he/she will have the sense of running from God, always listening for his advancing footsteps.
Perhaps the big dog illustrations will help. The large gentle creature is as gentle as can be so long as you face him and pet him and enjoy his company. But as soon as you begin to run away, the gentle giant barks and begins his pursuit. Same dog; different posture on the part of the person.
Biblically, we find the invitation to draw near to God. As we do so, we are in a position to enjoy all that God will do for us as a gracious and giving God. But the Bible also uses the phrase in that God will draw near, and in that context, He comes in judgment.
So are you pursuing God, and finding the God on your shoulder to be a source of blessing, or is God pursuing you, and you are running so that you can keep your life to yourself?
SJS, 9/02
Thursday, November 06, 2008
Talkers
Thinking through Why We’re Not Emergent (By Two Guys Who Should Be), by Kevin DeYoung and Ted Kluck. Moody, 2008
In the Introduction, p.17, the authors refer to a lot of those in the emergent world as “talkers.” I’d like to work on that theme for a little while.
The emergent preoccupation with “conversation” is, in some ways, a reaction to ways in which conservative evangelicals talk past one another. We tend to state our point of view without listening carefully to either the questions, or to other points of view.
Call it conversation if you want, but I’m not sure that emergent leaders are much better at listening than are their more conservative counterparts. But, in the current environment, to question the conversation is rude, like ending a phone conversation when it was not you who called. So on it goes, and we find that there is much talking, but little is said. The booksellers are making a bundle, but few of the books are worth re-reading, or keeping.
I struggle to find a Biblical basis for this “conversation.” I’m much more comfortable and confident when a speaker says, “Thus says the Lord.” When God said, “Let there be light,” there was not a conversation. And when God said, “Thou shalt not,” again, He wasn’t asking, “what do you think?” God’s speech is to be met with confession, agreement, and obedience. Why all the conversation?
I understand that there can be fruitful interaction in discussing how to apply principles and graces in the grayness of this world. So I do find that conversation is helpful in this regard. But not in trying to reframe the Biblical material in some way that warps historical theology and redefines classic doctrine. In that case, conversation becomes perversity.
So there must be a difference between prophetic proclamation, and applicational conversation. There must be a difference between humble and ready response to the Word, and the sharing of creatively comfortable points of view that divorce the text from the author’s intent. We cannot be just “talkers.”
I cam across a fascinating passage in Ezekiel about prophetic speech, and the people’s contemporary (then, and now) response.
““As for you, son of man, your people who talk together about you by the walls and at the doors of the houses, say to one another, each to his brother, ‘Come, and hear what the word is that comes from the LORD.’ And they come to you as people come, and they sit before you as my people, and they hear what you say but they will not do it; for with lustful talk in their mouths they act; their heart is set on their gain. And behold, you are to them like one who sings lustful songs with a beautiful voice and plays well on an instrument, for they hear what you say, but they will not do it. When this comes—and come it will!—then they will know that a prophet has been among them.”” (Ezekiel 33:30-33 ESV)
So I agree with the authors, that much of emergent-ville amounts to swarms of words. And incessant talking only serves to further cheapen words, and lead poor listeners to be even poorer.
But as I said in the first post in this series, my main goal is not to critique the group being critiqued, but to use the book to ask, “what can I learn about myself, and the weaknesses and dangers to which conservative evangelicals are prone?”
As a pastor, I’m a talker. I talk a lot. And I’m sensitive to the fact that people sit and listen to me talk. But I don’t want to be just a “talker.”
• We become mere talkers when we preach our opinions rather than the substance of God’s Word.
• We become mere talkers when we preach doctrine that is unrelated to life; when we dump loads of information without demonstrating its significance and application.
• We become mere talkers when we repeat our Biblical formulations and doctrinal statements by rote, without thinking about how this material is being received.
• We become talkers when we use philosophical or technical language that may impress, but does not lead to understanding. There is a certain kind of understanding that requires the work of God’s Spirit, but there is also a kind of understanding that happens when the speaker is speaking your language.
• We become mere talkers when we refuse to listen carefully to the questions people are asking. Now it is true that, at times, people ask the less pertinent question. And there is then the responsibility and opportunity to direct people to the better, more telling question. But all of this requires listening.
In the Introduction, p.17, the authors refer to a lot of those in the emergent world as “talkers.” I’d like to work on that theme for a little while.
The emergent preoccupation with “conversation” is, in some ways, a reaction to ways in which conservative evangelicals talk past one another. We tend to state our point of view without listening carefully to either the questions, or to other points of view.
Call it conversation if you want, but I’m not sure that emergent leaders are much better at listening than are their more conservative counterparts. But, in the current environment, to question the conversation is rude, like ending a phone conversation when it was not you who called. So on it goes, and we find that there is much talking, but little is said. The booksellers are making a bundle, but few of the books are worth re-reading, or keeping.
I struggle to find a Biblical basis for this “conversation.” I’m much more comfortable and confident when a speaker says, “Thus says the Lord.” When God said, “Let there be light,” there was not a conversation. And when God said, “Thou shalt not,” again, He wasn’t asking, “what do you think?” God’s speech is to be met with confession, agreement, and obedience. Why all the conversation?
I understand that there can be fruitful interaction in discussing how to apply principles and graces in the grayness of this world. So I do find that conversation is helpful in this regard. But not in trying to reframe the Biblical material in some way that warps historical theology and redefines classic doctrine. In that case, conversation becomes perversity.
So there must be a difference between prophetic proclamation, and applicational conversation. There must be a difference between humble and ready response to the Word, and the sharing of creatively comfortable points of view that divorce the text from the author’s intent. We cannot be just “talkers.”
I cam across a fascinating passage in Ezekiel about prophetic speech, and the people’s contemporary (then, and now) response.
““As for you, son of man, your people who talk together about you by the walls and at the doors of the houses, say to one another, each to his brother, ‘Come, and hear what the word is that comes from the LORD.’ And they come to you as people come, and they sit before you as my people, and they hear what you say but they will not do it; for with lustful talk in their mouths they act; their heart is set on their gain. And behold, you are to them like one who sings lustful songs with a beautiful voice and plays well on an instrument, for they hear what you say, but they will not do it. When this comes—and come it will!—then they will know that a prophet has been among them.”” (Ezekiel 33:30-33 ESV)
So I agree with the authors, that much of emergent-ville amounts to swarms of words. And incessant talking only serves to further cheapen words, and lead poor listeners to be even poorer.
But as I said in the first post in this series, my main goal is not to critique the group being critiqued, but to use the book to ask, “what can I learn about myself, and the weaknesses and dangers to which conservative evangelicals are prone?”
As a pastor, I’m a talker. I talk a lot. And I’m sensitive to the fact that people sit and listen to me talk. But I don’t want to be just a “talker.”
• We become mere talkers when we preach our opinions rather than the substance of God’s Word.
• We become mere talkers when we preach doctrine that is unrelated to life; when we dump loads of information without demonstrating its significance and application.
• We become mere talkers when we repeat our Biblical formulations and doctrinal statements by rote, without thinking about how this material is being received.
• We become talkers when we use philosophical or technical language that may impress, but does not lead to understanding. There is a certain kind of understanding that requires the work of God’s Spirit, but there is also a kind of understanding that happens when the speaker is speaking your language.
• We become mere talkers when we refuse to listen carefully to the questions people are asking. Now it is true that, at times, people ask the less pertinent question. And there is then the responsibility and opportunity to direct people to the better, more telling question. But all of this requires listening.
Wednesday, October 29, 2008
Self-Critical
Thinking through Why We’re Not Emergent (By Two Guys Who Should Be), by Kevin DeYoung and Ted Kluck. Moody, 2008
First of all, this is not properly a book review. For a thoughtful review, please go to here - where Tim Challies authors a review of this book.
What I would like to do as I blog through this book, is to look for aspects in the emergent movement, discussed and critiqued by the authors, that should give “submerged” evangelicals (ch 1) pause. Why is it that this movement has “emerged?” Have there been things about the “old” evangelicals that are so stubborn and stupid, that some from a younger generation have been compelled to go start something “new?” I’m not sure that the answer is all that easy. Points of frustration with what is old have likely merged with points of curiosity that appeal to the young; and points of contextualization that may be theologically astute may have intermingled with points of compromise that are Biblically weak, or worse.
But what can we gain from this? What can we learn?
In the Introduction by David Wells, we are challenged with being self-critical. And here are six suggestions about which traditional, conservative evangelicalism may be justifiably self-critical:
1. We tend to be too rational; and not sufficiently engaged emotionally. We simply do not display the kinds of deep emotion described in the Bible, particularly in the Psalms, but by Paul as well. Both joy and tears are terribly subdued, or absent. Something is wrong when, due to the entrance of grace into one’s life, and discovery of the greatness of things divine, we are not often overwhelmed by a sense of joy and wonder. And something is also wrong when we lose sensitivity to sin, whether in our own lives, or the terrible evils of the world. God is not unmoved by these things, but strangely, we are.
2. I believe that two key indicators of spiritual vitality are prayer and witness. In that case, we are in trouble. It is like saying, “Other than the fact that his heart is not beating, and he is not breathing, everything seems just fine.” Whether or not emergents provide a solution, they have heard a couple of generations of evangelicals talk about the absolute importance of prayer and witness, but have witnessed their absence.
3. The Cross is more old news than good news. The old hymn says, “To the old rugged cross, I will ever be true.” But meditation on the Cross requires thoughtfulness – more than merely trotting out phrases made into cliches. Verbalizing a subconscious ditty about the Cross is not remaining true.
4. A religion that becomes routine must necessarily deal with small subjects. We’ve made our doctrines of God and sin manageable. And in order to be grasped by the wonder of grace, we must certainly realize that sin is anything but manageable. And any reading of Scripture with brains turned on will be instantly shocked by the unmanageability of God.
5. We, in our comforts, securities, and prosperities, have adopted a local, present-world orientation. “How’s it going for you?” We rarely think of heaven outside of funerals, and we generally ponder the wider world in terms of threats to security or opportunities for commerce.
6. We are beset by little-changed lives. The pursuit of holiness has been replaced by the pursuit of many other things. We are taught to affirm ourselves, and we assume that if we are satisfied, then God must be satisfied as well. This is tantamount to resisting the Spirit, and we seem content, having claimed the benefits of justification, to avoid sanctification altogether.
Now I understand that these are sweeping condemntations, and that none of these are universal. There are wonderful exceptions to each and every point. But if that is what they are, exceptions, then that would mean that the above points are the rule. I pray for the kind of renewal in local churches where the rule, not the exception, would be a revitalization of deep, heart-felt worship that expresses itself in prayer and witness – that digs deep into the Cross, and regularly experiences wonder and awe at being “loved to death” by Christ – and that then is seized by hope, and driven by love.
I wonder if, lacking these things, some from a younger generation have gone off to seek something better.
First of all, this is not properly a book review. For a thoughtful review, please go to here - where Tim Challies authors a review of this book.
What I would like to do as I blog through this book, is to look for aspects in the emergent movement, discussed and critiqued by the authors, that should give “submerged” evangelicals (ch 1) pause. Why is it that this movement has “emerged?” Have there been things about the “old” evangelicals that are so stubborn and stupid, that some from a younger generation have been compelled to go start something “new?” I’m not sure that the answer is all that easy. Points of frustration with what is old have likely merged with points of curiosity that appeal to the young; and points of contextualization that may be theologically astute may have intermingled with points of compromise that are Biblically weak, or worse.
But what can we gain from this? What can we learn?
In the Introduction by David Wells, we are challenged with being self-critical. And here are six suggestions about which traditional, conservative evangelicalism may be justifiably self-critical:
1. We tend to be too rational; and not sufficiently engaged emotionally. We simply do not display the kinds of deep emotion described in the Bible, particularly in the Psalms, but by Paul as well. Both joy and tears are terribly subdued, or absent. Something is wrong when, due to the entrance of grace into one’s life, and discovery of the greatness of things divine, we are not often overwhelmed by a sense of joy and wonder. And something is also wrong when we lose sensitivity to sin, whether in our own lives, or the terrible evils of the world. God is not unmoved by these things, but strangely, we are.
2. I believe that two key indicators of spiritual vitality are prayer and witness. In that case, we are in trouble. It is like saying, “Other than the fact that his heart is not beating, and he is not breathing, everything seems just fine.” Whether or not emergents provide a solution, they have heard a couple of generations of evangelicals talk about the absolute importance of prayer and witness, but have witnessed their absence.
3. The Cross is more old news than good news. The old hymn says, “To the old rugged cross, I will ever be true.” But meditation on the Cross requires thoughtfulness – more than merely trotting out phrases made into cliches. Verbalizing a subconscious ditty about the Cross is not remaining true.
4. A religion that becomes routine must necessarily deal with small subjects. We’ve made our doctrines of God and sin manageable. And in order to be grasped by the wonder of grace, we must certainly realize that sin is anything but manageable. And any reading of Scripture with brains turned on will be instantly shocked by the unmanageability of God.
5. We, in our comforts, securities, and prosperities, have adopted a local, present-world orientation. “How’s it going for you?” We rarely think of heaven outside of funerals, and we generally ponder the wider world in terms of threats to security or opportunities for commerce.
6. We are beset by little-changed lives. The pursuit of holiness has been replaced by the pursuit of many other things. We are taught to affirm ourselves, and we assume that if we are satisfied, then God must be satisfied as well. This is tantamount to resisting the Spirit, and we seem content, having claimed the benefits of justification, to avoid sanctification altogether.
Now I understand that these are sweeping condemntations, and that none of these are universal. There are wonderful exceptions to each and every point. But if that is what they are, exceptions, then that would mean that the above points are the rule. I pray for the kind of renewal in local churches where the rule, not the exception, would be a revitalization of deep, heart-felt worship that expresses itself in prayer and witness – that digs deep into the Cross, and regularly experiences wonder and awe at being “loved to death” by Christ – and that then is seized by hope, and driven by love.
I wonder if, lacking these things, some from a younger generation have gone off to seek something better.
Sunday, October 19, 2008
Good Works
It is surprising how often "good works" are mentioned in the little book of Titus (1:16; 2:7,14; 3:1,8,14). I believe that many Christians who hold firmly to justification by faith shy away from the subject of works out of fear of compromising this foundational doctrine. But such "shying away" is unbiblical in itself. Paul was clearly concerned that Cretan Christians not live for themselves, but that they, on the foundation of God's grace (2:11) and kindness (3:4) be earnestly involved in good works. The following study seeks to show that the theme of good works is prevalent not only in Titus, but throughout the New Testament.
The following are Bible verses and notes containing some form of the phrase "good works" in the New Testament. These references are taken from the ESV. The list is broken into parts due to either different words used for "good" in Greek, or because of word order (in English, our adjectives normally precede nouns, e.g., good works; but in many other languages, including Greek, the word order is flexible.
"Good (kalos) Work"
Matt. 5:16
In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Note: These “salt and light” good works, distinctive in a tasteless and dark world, emanate from transformed, distinctive lives, as evidenced by the shocking qualities of the Beatitudes.
Mark 14:6
But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me.
Note: Devotion, even wasteful devotion, to Jesus, is a good work. Good works are not judged on their worldly profitability, but in honoring that which has eternal value.
Heb. 10:24
And let us consider how to stir up one another to love and good works,
Note: this goes back to our study on zeal: it can be “provoked,” or “stirred.” We must be sure that our appeals to zeal are built on the foundation fo grace, not obligation, guilt, or even merely human enterprise.
Note: we tend toward apathy and laziness. We tend toward self-centeredness and self-indulgence. The community of believers needs one another to stay active, not passive. We need good examples, and we need our good examples to serve, not alone, but by drawing others into their activities.
1Pet. 2:12
Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.
Note: we have abandoned the Biblical balance on this issue, and promoted evangelism above service, words above works. In a world where words are cheap, we must prepare the way for them with good deeds.
work good (kalos)
1Tim. 5:10
and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.
Note: here we are given some specifics. While service opportunities are multiplied for those who circulate outside the home setting, this passaged certainly provides a helpful outline. Care and attention to the young; offering hospitality; giving attention to basic needs of life; coming alongside those who are suffering – all of us see all of these things on a regular basis.
1Tim. 5:25
So also good works are conspicuous, and even those that are not cannot remain hidden.
Note: good deeds are not chosen for their marketing value. They are done because they are good, and, according to Mt 6, we should seriously avoid the motivation to attract attention. Does this mean that promoting “good works” programs are almost instantly flawed?
1Tim. 6:18
They are to do good, to be rich in good works, to be generous and ready to share,
Note: a great text that offers specifics.
James 3:13
Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.
Note: “Meekness of wisdom” is to characterize our works, even as “gentleness and respect” are to characterize our witness (1 Pet 3:15,16).
work good (agathos)
Acts 9:36
Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. She was full of good works and acts of charity.
Note: we can suppose here the truth of the last reference. She did not aim to create a reputation, but the reputation followed nonetheless.
2Cor. 9:8
And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.
Note: we begin the first of 3 or 4 references where we are taught that good works arise from a divine foundation; they are not a ladder to get to God. Our abounding is evidence of new life that was raised from our deadness by the grace of God.
Eph. 2:10
For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Note: We always want to read ourselves into the center of the text. But the center is God, His grace, demonstrated and communicated through Christ to us. The argument of this passage is not talking about our activities or good works. It is talking about God’s good works. I think this is a poor translation that is almost universal, “for good works.” The Gr. text reads “upon good works.” We walk in God’s good works in Christ Jesus. Our good works (discussed in chapters 4 and 5 of Ephesians, not in chapters 1-3) are built on the foundation of God’s good works.
Phil. 1:6
And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.
Note: I believe that this reference supports my interpretation of Eph 2:10.
Col. 1:10
so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.
Note: And even here, our “bearing fruit” may be due to our proper connection the the life-giving vine (Jn 15), so that our role may not be so much in the foundational good work done by Christ, but in the expression, or fruit, of that living work.
2Th. 2:17
comfort your hearts and establish them in every good work and word.
Note: And again, “every good work and word,” in context, may be referring to God’s grace and gospel. These, if authentic, will certainly bear fruit. But again, it is not primarily about us and what we can do.
1Tim. 2:10
but with what is proper for women who profess godliness—with good works.
Note: the ability to participate in the worthwhile work of God will not be accomplished through human persuasiveness (2:8), attractiveness or sexiness (2:9), or assertiveness (2:11). How much to our evangelistic efforts resort to these “human” trends, as though we cannot trust God to accomplish the good work that is truly His? And may this not explain some of the miserable results, whether in the lack of professions, or, more importantly, in the lack of true conversions?
2Tim. 2:21
Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.
Note: Good works from a dirty life are incongruous.
2Tim. 3:17
that the man of God may be competent, equipped for every good work.
Note: Good works, apart from Scriptural guidance and correction, cease to be good.
Titus 3:1
Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,
Note: Good works done out of rebellion are generally unhelpful.
The following are Bible verses and notes containing some form of the phrase "good works" in the New Testament. These references are taken from the ESV. The list is broken into parts due to either different words used for "good" in Greek, or because of word order (in English, our adjectives normally precede nouns, e.g., good works; but in many other languages, including Greek, the word order is flexible.
"Good (kalos) Work"
Matt. 5:16
In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Note: These “salt and light” good works, distinctive in a tasteless and dark world, emanate from transformed, distinctive lives, as evidenced by the shocking qualities of the Beatitudes.
Mark 14:6
But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me.
Note: Devotion, even wasteful devotion, to Jesus, is a good work. Good works are not judged on their worldly profitability, but in honoring that which has eternal value.
Heb. 10:24
And let us consider how to stir up one another to love and good works,
Note: this goes back to our study on zeal: it can be “provoked,” or “stirred.” We must be sure that our appeals to zeal are built on the foundation fo grace, not obligation, guilt, or even merely human enterprise.
Note: we tend toward apathy and laziness. We tend toward self-centeredness and self-indulgence. The community of believers needs one another to stay active, not passive. We need good examples, and we need our good examples to serve, not alone, but by drawing others into their activities.
1Pet. 2:12
Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.
Note: we have abandoned the Biblical balance on this issue, and promoted evangelism above service, words above works. In a world where words are cheap, we must prepare the way for them with good deeds.
work
1Tim. 5:10
and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.
Note: here we are given some specifics. While service opportunities are multiplied for those who circulate outside the home setting, this passaged certainly provides a helpful outline. Care and attention to the young; offering hospitality; giving attention to basic needs of life; coming alongside those who are suffering – all of us see all of these things on a regular basis.
1Tim. 5:25
So also good works are conspicuous, and even those that are not cannot remain hidden.
Note: good deeds are not chosen for their marketing value. They are done because they are good, and, according to Mt 6, we should seriously avoid the motivation to attract attention. Does this mean that promoting “good works” programs are almost instantly flawed?
1Tim. 6:18
They are to do good, to be rich in good works, to be generous and ready to share,
Note: a great text that offers specifics.
James 3:13
Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.
Note: “Meekness of wisdom” is to characterize our works, even as “gentleness and respect” are to characterize our witness (1 Pet 3:15,16).
work
Acts 9:36
Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. She was full of good works and acts of charity.
Note: we can suppose here the truth of the last reference. She did not aim to create a reputation, but the reputation followed nonetheless.
2Cor. 9:8
And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.
Note: we begin the first of 3 or 4 references where we are taught that good works arise from a divine foundation; they are not a ladder to get to God. Our abounding is evidence of new life that was raised from our deadness by the grace of God.
Eph. 2:10
For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Note: We always want to read ourselves into the center of the text. But the center is God, His grace, demonstrated and communicated through Christ to us. The argument of this passage is not talking about our activities or good works. It is talking about God’s good works. I think this is a poor translation that is almost universal, “for good works.” The Gr. text reads “upon good works.” We walk in God’s good works in Christ Jesus. Our good works (discussed in chapters 4 and 5 of Ephesians, not in chapters 1-3) are built on the foundation of God’s good works.
Phil. 1:6
And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.
Note: I believe that this reference supports my interpretation of Eph 2:10.
Col. 1:10
so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.
Note: And even here, our “bearing fruit” may be due to our proper connection the the life-giving vine (Jn 15), so that our role may not be so much in the foundational good work done by Christ, but in the expression, or fruit, of that living work.
2Th. 2:17
comfort your hearts and establish them in every good work and word.
Note: And again, “every good work and word,” in context, may be referring to God’s grace and gospel. These, if authentic, will certainly bear fruit. But again, it is not primarily about us and what we can do.
1Tim. 2:10
but with what is proper for women who profess godliness—with good works.
Note: the ability to participate in the worthwhile work of God will not be accomplished through human persuasiveness (2:8), attractiveness or sexiness (2:9), or assertiveness (2:11). How much to our evangelistic efforts resort to these “human” trends, as though we cannot trust God to accomplish the good work that is truly His? And may this not explain some of the miserable results, whether in the lack of professions, or, more importantly, in the lack of true conversions?
2Tim. 2:21
Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.
Note: Good works from a dirty life are incongruous.
2Tim. 3:17
that the man of God may be competent, equipped for every good work.
Note: Good works, apart from Scriptural guidance and correction, cease to be good.
Titus 3:1
Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,
Note: Good works done out of rebellion are generally unhelpful.
Thursday, August 14, 2008
The Answer to our Hopes and Dreams
• We want to be safe and secure.
• We want our kids to succeed.
• We want to be comfortable, and happy.
• These are our hopes and dreams.
And the person, or institution, or philosophy that can deliver our hopes and dreams we could call “savior.”
But there is the problem. There is only One Savior. And the hopes and dreams he has personally pledged to deliver may or may not align with our self-chosen hopes and dreams.
Jesus’ last name isn’t “Christ.” The term “Christ” is a title. He is “the Messiah” (the Old Testament version of the very same concept as “Christ”). “Christ” and “Messiah” mean “Anointed One.” He is the only One authorized and able (anointed and appointed) to deliver our legitimate hopes and dreams.
When I submit to Christ, I allow him to dictate what are those legitimate hopes and dreams. They include such things as:
• Being put right with God
• Receiving forgiveness of sins
• Being adopted into God’s family
• Receiving the gift of the Holy Spirit
These are hopes and dreams that we can live with, and for which we can commend to our children.
• We want our kids to succeed.
• We want to be comfortable, and happy.
• These are our hopes and dreams.
And the person, or institution, or philosophy that can deliver our hopes and dreams we could call “savior.”
But there is the problem. There is only One Savior. And the hopes and dreams he has personally pledged to deliver may or may not align with our self-chosen hopes and dreams.
Jesus’ last name isn’t “Christ.” The term “Christ” is a title. He is “the Messiah” (the Old Testament version of the very same concept as “Christ”). “Christ” and “Messiah” mean “Anointed One.” He is the only One authorized and able (anointed and appointed) to deliver our legitimate hopes and dreams.
When I submit to Christ, I allow him to dictate what are those legitimate hopes and dreams. They include such things as:
• Being put right with God
• Receiving forgiveness of sins
• Being adopted into God’s family
• Receiving the gift of the Holy Spirit
These are hopes and dreams that we can live with, and for which we can commend to our children.
Friday, August 01, 2008
Conclusion to Do Hard Things
from the book Do Hard Things: A Teenage Rebellion against Low Expectations, by Alex and Brett Harris.
The Three Pillars of the Rebelution: character, competence, and collaboration (p. 176)
These provide an easy framework from which to Do Hard Things. Here are some of the questions that these authors have provoked me to ask about myself:
1. Concerning character
a. Am I being honest with my own heart about sins and shortcomings; about misses and failures?
b. Am I allowing Scripture to dissect my life? When I read Scripture, do I apply it personally?
c. Am I carefully listening to what others tell me? Do I seek their input?
2. Concerning competence
a. Am I paying attention to the small things, to practice them diligently?
b. Am I daring to do bigger things – things that I have never done before?
c. Am I learning from my mistakes?
3. Concerning collaboration
a. How many new people are in my circle of contacts, with whom I share ideas and make plans?
b. How many things do I find myself doing all by myself, not involving others?
c. Who am I discipling and mentoring?
A Holy Ambition (p. 181)
Not all of our ambitions are holy. Even when it comes to character, competence and collaboration, we can go astray. We might aim to see our character shaped by some shining human personality, replete with distortions, rather than like Christ, who is perfect and beautiful in his holiness. We can become competent at some pretty bad things, or become proud when we get good at good things. Teams can go astray, just like individuals.
So how can I make my ambitions holy? By making sure they aren’t mine to begin with, but God’s. When I am drawn in to His ambitions, to do my part in His way in His time, enabled by His Spirit for the fame of His Son, - then they are holy. Anything less is profane.
The Three Pillars of the Rebelution: character, competence, and collaboration (p. 176)
These provide an easy framework from which to Do Hard Things. Here are some of the questions that these authors have provoked me to ask about myself:
1. Concerning character
a. Am I being honest with my own heart about sins and shortcomings; about misses and failures?
b. Am I allowing Scripture to dissect my life? When I read Scripture, do I apply it personally?
c. Am I carefully listening to what others tell me? Do I seek their input?
2. Concerning competence
a. Am I paying attention to the small things, to practice them diligently?
b. Am I daring to do bigger things – things that I have never done before?
c. Am I learning from my mistakes?
3. Concerning collaboration
a. How many new people are in my circle of contacts, with whom I share ideas and make plans?
b. How many things do I find myself doing all by myself, not involving others?
c. Who am I discipling and mentoring?
A Holy Ambition (p. 181)
Not all of our ambitions are holy. Even when it comes to character, competence and collaboration, we can go astray. We might aim to see our character shaped by some shining human personality, replete with distortions, rather than like Christ, who is perfect and beautiful in his holiness. We can become competent at some pretty bad things, or become proud when we get good at good things. Teams can go astray, just like individuals.
So how can I make my ambitions holy? By making sure they aren’t mine to begin with, but God’s. When I am drawn in to His ambitions, to do my part in His way in His time, enabled by His Spirit for the fame of His Son, - then they are holy. Anything less is profane.
Taking a Stand
(an ongoing review of the book, "Do Hard Things" by Alex and Brett Harris)
If we are to Do Hard Things, then it is clear that, at times, we must stand against the tide, or even swim upstream. As the old hymn says, this vile world is no friend to grace (Am I A Soldier of the Cross), and as Jesus said, “if they hated me, they will also hate you” (John 15:18,19, paraphrased).
“We have to care more about pleasing God than we care about pleasing man” (p.148). A clear quote, and Biblically sound. My only question is this: is my problem more with being driven to please others instead of God? Or am I tempted to please myself more than God? In either case, the quote stands, since “man” is still being placed above God.
“Please understand that we are saved by faith alone, but true saving faith doesn’t stay alone” (p. 151). A classic quote, but unattributed. Am I one of many Christians who is content with a dormant faith?
A Guide for Knowing How and When to Take a Stand:
1. Start with the Bible
2. Examine yourself.
3. Listen to your conscience.
4. Seek godly counsel.
5. Be humble, loving, and bold.
6. Be part of the solution.
This list of 6 things indicates that “taking a stand” should not be done without prayer and careful thought. How much damgae is done by spontaneous reactions that are filled with not-so-righteous indignation? I especially like #’s 4 and 5. We must be open to the advice of others whom we know to be godly, and we must check our attitudes at the door.
Is there a stand you know you should be taking but haven’t?
Is there something in your life you know is wrong but continue to do?
If we are to Do Hard Things, then it is clear that, at times, we must stand against the tide, or even swim upstream. As the old hymn says, this vile world is no friend to grace (Am I A Soldier of the Cross), and as Jesus said, “if they hated me, they will also hate you” (John 15:18,19, paraphrased).
“We have to care more about pleasing God than we care about pleasing man” (p.148). A clear quote, and Biblically sound. My only question is this: is my problem more with being driven to please others instead of God? Or am I tempted to please myself more than God? In either case, the quote stands, since “man” is still being placed above God.
“Please understand that we are saved by faith alone, but true saving faith doesn’t stay alone” (p. 151). A classic quote, but unattributed. Am I one of many Christians who is content with a dormant faith?
A Guide for Knowing How and When to Take a Stand:
1. Start with the Bible
2. Examine yourself.
3. Listen to your conscience.
4. Seek godly counsel.
5. Be humble, loving, and bold.
6. Be part of the solution.
This list of 6 things indicates that “taking a stand” should not be done without prayer and careful thought. How much damgae is done by spontaneous reactions that are filled with not-so-righteous indignation? I especially like #’s 4 and 5. We must be open to the advice of others whom we know to be godly, and we must check our attitudes at the door.
Is there a stand you know you should be taking but haven’t?
Is there something in your life you know is wrong but continue to do?
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