Maybe “atrocity” is too strong a word. But “anomaly” is too weak. And “curiosity” is just sick. And we aren’t talking about something that you might have seen in the old, circus “freak” shows. No, we are talking about seems to happen often in the evangelical church.
A Head with Multiple Bodies
Christ only has one body. We just seem a little confused about who it is. So there are many (and by many, I mean a whole lot) who claim to be that body, and who are pretty sure of all the ones who are not. I’m pretty sure that Christ knows who makes up His body. But in the meantime, in our separations and isolations, we are left either to envision a Head with only our little remnant, which would be a really small, puny body; or to envision an atrocity: Christ with many bodies.
Ephesians 2:14 says “He is our peace.” Verse 15 says that He has made “the both one.” There are not two peoples of God. There is one. There are not two ways to God. It is Jesus. And if we take this theme and run with it, we can safely say that Christ our Head does not have multiple bodies.
If He did, can you imagine what would happen? Several would claim to have direction from their Head, even though each body is clearly not going in the same direction. And it seems, then, as though the Head would almost be forced to favor one body over the others. “Will the real body please stand up?” And the others are left, what, just to dangle?
If Christ our Head had many bodies, then language such as “beloved” (for instance, in Psalm 127:2; Ephesians 5:1) becomes trite. It would be like the young chaser buying Valentine cards for all his girls that say, “I love you will all of my heart.” A shepherd with multiple flocks must necessarily be absent at times. A Good Shepherd may have many, many sheep. But He has only one flock.
A Body with Multiple Heads
“No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other.” (Matthew 6:24 NAS95S). In other words, it’s just not going to work. The masters are going to fight. The servant is going to take sides.
But the Body on earth tends to conduct itself as though the Head in heaven is far away (see Ephesians 1:20-23 for the concept of the “Head in heaven”). Therefore, it must adopt other direction for its practical and daily existence. Maybe it is worldly wisdom. Maybe it is church tradition. But the church in the world often replaces heavenly direction with earthly direction, and, in essence, seeks to operate with multiple heads.
But our Head is not far away. Heaven has invaded earth in the coming of the Son, and He has conquered the distance and the divide so that we can have constant fellowship and direction from Him, through His Spirit and Word. So when we opt for substitute headship, we operate according to the flesh, not according to faith. And that produces an atrocity.
We need less meetings and more prayer. We need less talking and more paying attention. We need to be a little less like the adolescent, who, when spoken to, cannot possibly hear, because he is entombed in headphones and distraction. He is, for all practical purposes, dead to the Head.
A local body of believers (see Ephesians 4:15-16 for the Head in relation to individuals in local community) has many heads when they are all going a dozen directions, fed with many varieties of spiritual diet. Let’s say one group is more passionate about the election (or, non-election) of some politician than they have ever been about King Jesus. And let’s say another group is really, really focused on the family. And let’s say another group is all about feeding the hungry. And another comes to church out of loyalty, but they feel much more fed when they listen to Joel Osteen. Wouldn’t this be a body with multiple heads?
Paul one more time uses the “Head” theme in Ephesians 5, when he applies the beauty of the new creation and spiritual living to husbands and wives. They are to live in love and submission with/to one another, even as the local body is to practice love and submission in relation to one another, under the banner of the Love of Christ for His church and submission to Christ has her Lord.
Every time I substitute willfullness and selfishness for submission and love, I am guilty of sin: of separating from Christ, my Head, to follow the impulse of some other Authority. This should never be considered normal. It is an atrocity.
Wednesday, September 09, 2009
Tuesday, September 08, 2009
In the Presence of My Enemies
“You prepare a table before me in the presence of my enemies;” (Psalms 23:5 NAS95S)
This just doesn’t happen. When you are surrounded by enemies, you do not spread the tablecloth, unfold the napkin, and take a sip of wine. You don’t take a deep breath, clear your mind, and share a joke with your friends.
No, when you are surrounded by enemies, you are on the run. If you eat at all, it’s some hunk of old, half-a-biscuit, that, as you run, are careful not to leave crumbs behind, lest the enemy be able to track you down. There are no refinements; no pleasantries. It’s wilderness and caves and sweat and fear.
The New Testament theology that informs the Old Testament text is this: Christ has defeated the enemy by his resurrection from the dead, and is thus able to provide for his followers safe refuge. He is the Good Shepherd (John 10:11,14) who has given his life for the sheep, and whose work ensures that “no man is able to pluck them from my Father’s hand” (John 10:29).
The theology is sound and assuring. Our practical application is often flawed.
Because God-in-Christ provides us with such security and pleasure, we often begin to draw the conclusion that we really have no surrounding enemies. If the table is so rich, and the fellowship so fine, then we forget the larger context that we live in this world as pilgrims and strangers, even aliens, and that our many enemies, sometimes categorized under the rubric of “the world, the flesh, and the devil,” are still present, and potent, and prowling about.
Of course, we can err in more than one direction. If we have the tendency to explore the ditch on one side of the path, then surely we are capable of excavating the ditch on the other side as well. And so, not only can we forget “the presence of our enemies” and live as though they do not exist, but we can also, in the rush and tumble of life, forget the table, its fare, and its fellowship. Whether it is our nose to the grindstone, or our feet to the fire, we are hurried and pressed, and we forego the restful intimacies that our Savior requests, even commands.
As sheep, we just take what is given to us. If a meal is provided, we eat. And if the shepherd presides over us for our protection, we accept it. But as intelligent people, we forget and neglect. And so, intelligent men and women, consider this prayer for today: “Lord, let me be a lamb today.”
This just doesn’t happen. When you are surrounded by enemies, you do not spread the tablecloth, unfold the napkin, and take a sip of wine. You don’t take a deep breath, clear your mind, and share a joke with your friends.
No, when you are surrounded by enemies, you are on the run. If you eat at all, it’s some hunk of old, half-a-biscuit, that, as you run, are careful not to leave crumbs behind, lest the enemy be able to track you down. There are no refinements; no pleasantries. It’s wilderness and caves and sweat and fear.
The New Testament theology that informs the Old Testament text is this: Christ has defeated the enemy by his resurrection from the dead, and is thus able to provide for his followers safe refuge. He is the Good Shepherd (John 10:11,14) who has given his life for the sheep, and whose work ensures that “no man is able to pluck them from my Father’s hand” (John 10:29).
The theology is sound and assuring. Our practical application is often flawed.
Because God-in-Christ provides us with such security and pleasure, we often begin to draw the conclusion that we really have no surrounding enemies. If the table is so rich, and the fellowship so fine, then we forget the larger context that we live in this world as pilgrims and strangers, even aliens, and that our many enemies, sometimes categorized under the rubric of “the world, the flesh, and the devil,” are still present, and potent, and prowling about.
Of course, we can err in more than one direction. If we have the tendency to explore the ditch on one side of the path, then surely we are capable of excavating the ditch on the other side as well. And so, not only can we forget “the presence of our enemies” and live as though they do not exist, but we can also, in the rush and tumble of life, forget the table, its fare, and its fellowship. Whether it is our nose to the grindstone, or our feet to the fire, we are hurried and pressed, and we forego the restful intimacies that our Savior requests, even commands.
As sheep, we just take what is given to us. If a meal is provided, we eat. And if the shepherd presides over us for our protection, we accept it. But as intelligent people, we forget and neglect. And so, intelligent men and women, consider this prayer for today: “Lord, let me be a lamb today.”
Friday, July 03, 2009
Daily Prayer
“Blessed be the LORD, my rock, who trains my hands for war, and my fingers for battle;”
(Psalms 144:1 ESV)
Father,
It is difficult for me to think that Your Son needed training. But then, "he learned obedience" according to Hebrews 5. Those infant hands and fingers had to learn to write, and to work with wood, and to touch lepers, and receive nails. And they will one day lead in final battle.
It is not difficult for me to think that we need training. We need to be trained to think Your thoughts after You. We need to be trained to pray. We need to be trained to practice boldness with grace, and humility without reserve. We need to practice patience, and patiently receive correction, over and over again. Train us well. Drill us. Mold us.
Father, I pray that you would put an end to our training in things that are unprofitable. We all devote our minds and hearts and hands and fingers to things that don't matter, or worse, that do damage. We practice these things. We are being trained negatively, even demonically. Put an end to such training that will bring difficulty and defeat, and replace it with divine training fit for sons of heaven. Amen
(Psalms 144:1 ESV)
Father,
It is difficult for me to think that Your Son needed training. But then, "he learned obedience" according to Hebrews 5. Those infant hands and fingers had to learn to write, and to work with wood, and to touch lepers, and receive nails. And they will one day lead in final battle.
It is not difficult for me to think that we need training. We need to be trained to think Your thoughts after You. We need to be trained to pray. We need to be trained to practice boldness with grace, and humility without reserve. We need to practice patience, and patiently receive correction, over and over again. Train us well. Drill us. Mold us.
Father, I pray that you would put an end to our training in things that are unprofitable. We all devote our minds and hearts and hands and fingers to things that don't matter, or worse, that do damage. We practice these things. We are being trained negatively, even demonically. Put an end to such training that will bring difficulty and defeat, and replace it with divine training fit for sons of heaven. Amen
Thursday, July 02, 2009
Daily Prayer
“and the wolf snatches them and scatters them.” (John 10:12 ESV)
Father,
I pray that we will have a greater, deeper, more powerful relationship with the Shepherd than with the wolf. We know what the wolf can do to a person. He can bring great damage, and put great distance, at least in terms of fellowship, between the sheep and his Shepherd. I pray that you would protect each one from being snatched by the grip of one more powerful than himself, and so I pray that you would help each to see his spiritual weakness, and to stay close to the Shepherd. And I pray that they would not be scattered - separated from closest relationships with other believers; separated from ministry involvements; separated from spiritual power.
I pray that you would cause each one to love the Shepherd and hate the wolf - to fly to the Shepherd and run from the wolf.
We are told that men are supposed to be strong. Father, we are not. But your Son is. May we find our safety the remainder of this day in Him. Amen
Father,
I pray that we will have a greater, deeper, more powerful relationship with the Shepherd than with the wolf. We know what the wolf can do to a person. He can bring great damage, and put great distance, at least in terms of fellowship, between the sheep and his Shepherd. I pray that you would protect each one from being snatched by the grip of one more powerful than himself, and so I pray that you would help each to see his spiritual weakness, and to stay close to the Shepherd. And I pray that they would not be scattered - separated from closest relationships with other believers; separated from ministry involvements; separated from spiritual power.
I pray that you would cause each one to love the Shepherd and hate the wolf - to fly to the Shepherd and run from the wolf.
We are told that men are supposed to be strong. Father, we are not. But your Son is. May we find our safety the remainder of this day in Him. Amen
Tuesday, June 23, 2009
“sons of men” and the Son of Man
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.
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.
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?
Sunday, July 27, 2008
No Lonely Leadership
Titus: Paul, how could you leave me here in Crete, to pastor this church all alone?
Paul’s response: no, Titus – there is to be no lonely leadership
“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—” (Titus 1:5 ESV)
Titus is to set things in order. Why? Because everything tends toward disorder, whether your garage, your closet, or your heart and life. But notice the difference. When you come to the back door, disorder in the mud room is obvious. What you don’t see is that the disorder in my soul, and your soul, is insidious. We can read the remainder of this little letter as Paul’s ordering instruction for a disorderly church.
Now I understand that, while there is great satisfaction to bringing order to segments of life – a desk, or a drawer – I understand that it is intimidating and threatening for someone else to say that they are going to restore order to something that touches your world. That seems invasive and intrusive.
But remember, we are talking about the ordering of a household of faith; our household; our community of believers. And some people are anxious for some order to take place. Others are saying, “what’s wrong with things the way they are?” But we must admit, that if the household is going to work properly, and help bring about the well-being of its members, then order is helpful; it’s healthy.
Paul wrote to Timothy in a similar vein in 1 Tim 3:15 – he talks of “how one ought to behave in the household of God, which is the church of the living God, a pillar and foundation of the truth.” So as the church is properly ordered, the truth is properly honored. And the truth works, so long as the truth is applied to our lives. It brings about change and growth in our spiritual lives, change and growth that we desperately need. But when there is lack of order, the truth lies unattended, out of place, and change and growth are lacking.
But you might argue that Baptist don’t do elders. Well, that’s an uncomfortable question. If the role of elders is Biblically mandated, why haven’t we done it? I think there are at least four reasons.
The first arises out of how we use our Bibles. We have favorite texts, and we ignore others. Everybody does. The Bible is a big book, and we can’t hold the whole thing in our heads all at once. And our key text for church leadership has been 1 Timothy 3, in which it talks about bishops, or overseers; and deacons. Not elders. Now in other texts, like Titus 1:5,7, the words “overseer” and “elder” are used interchangeably so that we conclude that they refer to the same office.
The other reason I think that Baptists have tended toward the pastor/deacon model is because of our historical emergence. Baptist churches proliferated in the U.S. in frontier and backwoods communities. There was rarely a ready pool of leadership from which to choose elders. In fact, not only would there be one leader, but a single, itinerant pastor might exercise a primary leadership role over several congregations.
But having had time to absorb the Biblical teaching, and to grow and mature beyond our historical roots, why have we still avoided this term “elder?” And I think the hard answer is “tradition.” Tradition trains our eyes and our minds so that we see what we are used to seeing, and we gloss over what does not fit. Tradition coaxes us to rationalize, saying that our deacons act like elders, or to compromise, saying that the specific offices do not matter. This leads to the fourth reason: sin – that is, an unwillingness to change in accordance with the Bible’s teaching.
So we aren’t taking a vote – we are trying to follow the Bible. And here is what Paul says: “Titus, I need you to restore order to this church, and you are to begin with the leadership. Appoint elders to the congregation.” Why? Because there is to be No Lonely Leadership.
The Old Testament gives a great foundation for this theme. In three passages: Exodus 18; Numbers 11; and Deuteronomy 1, we are given a backdrop for our thinking about elders.
Exodus 18:5-27
In Exodus 18:18, Jethro says to Moses in the face of his responsibilities with the people, “You are not able to do it alone.” It reminds us of what God says, recorded in Gen 2:18, “It is not good for man to be alone,” or of Elijah’s dejected words in 1 Kgs 18:22, “I alone am left.” And Jethro, a brand new believer, can clearly see that this is not a desirable situation.
What’s so bad about “lone leadership?” As Jethro said, “It’s bad for you, and it’s bad for the people.” No one person has the breadth of person and experience and resources to serve the needs of the people well.
So Exodus 18 teaches that capable men are to be chosen to come alongside Moses. In connection with what we will find in Numbers 11, these are men who are made capable by God’s Spirit. They are spiritual men. Their capability is not primarily in their reliance upon natural or physical resources, but in spiritual. They have specifically forsaken foolish “valiancies,” like “holding their liquor” (Is 5:22); or hitting home runs. Further, our understanding of this capability is enhanced by the next phrase: “men who fear God.” This could be a study on its own. But suffice it to say at this point that they are more intent on pleasing God than pleasing men.
Another couplet is used in Exodus 18 to describe the men who would be chosen as assisting elders: they are reliable men who hate unjust gain. They are “amen” men; men of whom you can say, “and it was so.” What you see is what you get. And these men have strong passions. They fear God. They hate unjust gain. I love these verses from Psalm 119: “Incline my heart to your testimonies, and not to selfish gain! Turn my eyes from looking at worthless things; and give me life in your ways.” (Psalms 119:36-37 ESV) They don’t seek to find their meaning for life – what makes life worth living – in stupid things.
Numbers 11:10-17, 24-30
In Numbers 11, the Spirit who has been given to Moses is given to seventy elders (vv. 25,29). It reminds us of Jesus sharing the Spirit with the disciples after the resurrection, by breathing on them (Jn 20:22). The point I want to make from this passage is in the prophecy of v.29: “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!”
(Numbers 11:29 ESV). This prophecy was further detailed in Joel 2, where it says that both young and old, sons and daughters would prophecy. This has been fulfilled at Pentecost, and, in Christ, we are indeed all prophets, and priests, and kings.
That is why, when I see how the Bible talks about elder ministry in the church, I do not conclude that it is elder rule, or elder government. I still believe that there is a biblical basis for congregational involvement in the decision-making of the church. And one of the key reasons is that the Spirit of God is not possessed by the pastor alone, or by elders alone, but by all believers.
Deuteronomy 1:9-18
In Deuteronomy 1, the story is told once more. “Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads.’” (Deuteronomy 1:13 ESV). The wisdom mentioned should be that of a heavenly perspective on practical issues. Understanding means the ability to exercise discernment, to sort out difficult issues. Experienced means knowledgable, that is, knowledge gained from a life experience of walking with God. These terms are enhanced by another qualification: “no partiality.” Favoritism is not to be shown to insiders over outsiders, nor to the great over the small. “You shall not fear man” (v.17). I think Jesus’ words to the Pharisees in John 7 get at what is needed: “Do not judge by appearances, but judge with right judgment.” (John 7:24 ESV)
We need to understand that the appointing of a council of elders is Biblical, even while we recognize that it is a bit counter-cultural. All around the country today, churches are being formed that are reflecting a very different trend. On the one hand, there is a great priority being placed on youthful leadership. The church seems convinced today that, in order to catch our culture, we have to be cool. And one thing is clear: old men are not cool.
Another pattern is that of staff leadership – not the men of the church, but a staff of men brought in to design and lead the pre-planned organization.
In all of this, there is still the constant pandering to the magnetic personality of the single leader – the one who, when he speaks, we will heed his words, and follow his lead. The Bible identifies that person as Jesus.
So in summary, what is the case for a multiple leadership of elders, properly qualified?
More sets of eyes to see beneath the surface of things, to avoid reactions based on deception and lies
A pool of wisdom, discernment and experience, since no one person can embody these in fullness, save Christ (and we are not claiming that even a group of elders measures up to Christ)
A representation of God’s Spirit – though neither the pastor alone, nor the elders together, have a monopoly on the Spirit. The Spirit has been given to all believers, and we remain thus firmly committed to congregational government, though with elder direction (group) as opposed to pastor (individual) direction.
These should be capable men who fear God; and reliable men who hate unjust gain – who serve together to avoid the perils of lonely leadership, so that the household of faith might prosper spiritually and grow.
Paul’s response: no, Titus – there is to be no lonely leadership
“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—” (Titus 1:5 ESV)
Titus is to set things in order. Why? Because everything tends toward disorder, whether your garage, your closet, or your heart and life. But notice the difference. When you come to the back door, disorder in the mud room is obvious. What you don’t see is that the disorder in my soul, and your soul, is insidious. We can read the remainder of this little letter as Paul’s ordering instruction for a disorderly church.
Now I understand that, while there is great satisfaction to bringing order to segments of life – a desk, or a drawer – I understand that it is intimidating and threatening for someone else to say that they are going to restore order to something that touches your world. That seems invasive and intrusive.
But remember, we are talking about the ordering of a household of faith; our household; our community of believers. And some people are anxious for some order to take place. Others are saying, “what’s wrong with things the way they are?” But we must admit, that if the household is going to work properly, and help bring about the well-being of its members, then order is helpful; it’s healthy.
Paul wrote to Timothy in a similar vein in 1 Tim 3:15 – he talks of “how one ought to behave in the household of God, which is the church of the living God, a pillar and foundation of the truth.” So as the church is properly ordered, the truth is properly honored. And the truth works, so long as the truth is applied to our lives. It brings about change and growth in our spiritual lives, change and growth that we desperately need. But when there is lack of order, the truth lies unattended, out of place, and change and growth are lacking.
But you might argue that Baptist don’t do elders. Well, that’s an uncomfortable question. If the role of elders is Biblically mandated, why haven’t we done it? I think there are at least four reasons.
The first arises out of how we use our Bibles. We have favorite texts, and we ignore others. Everybody does. The Bible is a big book, and we can’t hold the whole thing in our heads all at once. And our key text for church leadership has been 1 Timothy 3, in which it talks about bishops, or overseers; and deacons. Not elders. Now in other texts, like Titus 1:5,7, the words “overseer” and “elder” are used interchangeably so that we conclude that they refer to the same office.
The other reason I think that Baptists have tended toward the pastor/deacon model is because of our historical emergence. Baptist churches proliferated in the U.S. in frontier and backwoods communities. There was rarely a ready pool of leadership from which to choose elders. In fact, not only would there be one leader, but a single, itinerant pastor might exercise a primary leadership role over several congregations.
But having had time to absorb the Biblical teaching, and to grow and mature beyond our historical roots, why have we still avoided this term “elder?” And I think the hard answer is “tradition.” Tradition trains our eyes and our minds so that we see what we are used to seeing, and we gloss over what does not fit. Tradition coaxes us to rationalize, saying that our deacons act like elders, or to compromise, saying that the specific offices do not matter. This leads to the fourth reason: sin – that is, an unwillingness to change in accordance with the Bible’s teaching.
So we aren’t taking a vote – we are trying to follow the Bible. And here is what Paul says: “Titus, I need you to restore order to this church, and you are to begin with the leadership. Appoint elders to the congregation.” Why? Because there is to be No Lonely Leadership.
The Old Testament gives a great foundation for this theme. In three passages: Exodus 18; Numbers 11; and Deuteronomy 1, we are given a backdrop for our thinking about elders.
Exodus 18:5-27
In Exodus 18:18, Jethro says to Moses in the face of his responsibilities with the people, “You are not able to do it alone.” It reminds us of what God says, recorded in Gen 2:18, “It is not good for man to be alone,” or of Elijah’s dejected words in 1 Kgs 18:22, “I alone am left.” And Jethro, a brand new believer, can clearly see that this is not a desirable situation.
What’s so bad about “lone leadership?” As Jethro said, “It’s bad for you, and it’s bad for the people.” No one person has the breadth of person and experience and resources to serve the needs of the people well.
So Exodus 18 teaches that capable men are to be chosen to come alongside Moses. In connection with what we will find in Numbers 11, these are men who are made capable by God’s Spirit. They are spiritual men. Their capability is not primarily in their reliance upon natural or physical resources, but in spiritual. They have specifically forsaken foolish “valiancies,” like “holding their liquor” (Is 5:22); or hitting home runs. Further, our understanding of this capability is enhanced by the next phrase: “men who fear God.” This could be a study on its own. But suffice it to say at this point that they are more intent on pleasing God than pleasing men.
Another couplet is used in Exodus 18 to describe the men who would be chosen as assisting elders: they are reliable men who hate unjust gain. They are “amen” men; men of whom you can say, “and it was so.” What you see is what you get. And these men have strong passions. They fear God. They hate unjust gain. I love these verses from Psalm 119: “Incline my heart to your testimonies, and not to selfish gain! Turn my eyes from looking at worthless things; and give me life in your ways.” (Psalms 119:36-37 ESV) They don’t seek to find their meaning for life – what makes life worth living – in stupid things.
Numbers 11:10-17, 24-30
In Numbers 11, the Spirit who has been given to Moses is given to seventy elders (vv. 25,29). It reminds us of Jesus sharing the Spirit with the disciples after the resurrection, by breathing on them (Jn 20:22). The point I want to make from this passage is in the prophecy of v.29: “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!”
(Numbers 11:29 ESV). This prophecy was further detailed in Joel 2, where it says that both young and old, sons and daughters would prophecy. This has been fulfilled at Pentecost, and, in Christ, we are indeed all prophets, and priests, and kings.
That is why, when I see how the Bible talks about elder ministry in the church, I do not conclude that it is elder rule, or elder government. I still believe that there is a biblical basis for congregational involvement in the decision-making of the church. And one of the key reasons is that the Spirit of God is not possessed by the pastor alone, or by elders alone, but by all believers.
Deuteronomy 1:9-18
In Deuteronomy 1, the story is told once more. “Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads.’” (Deuteronomy 1:13 ESV). The wisdom mentioned should be that of a heavenly perspective on practical issues. Understanding means the ability to exercise discernment, to sort out difficult issues. Experienced means knowledgable, that is, knowledge gained from a life experience of walking with God. These terms are enhanced by another qualification: “no partiality.” Favoritism is not to be shown to insiders over outsiders, nor to the great over the small. “You shall not fear man” (v.17). I think Jesus’ words to the Pharisees in John 7 get at what is needed: “Do not judge by appearances, but judge with right judgment.” (John 7:24 ESV)
We need to understand that the appointing of a council of elders is Biblical, even while we recognize that it is a bit counter-cultural. All around the country today, churches are being formed that are reflecting a very different trend. On the one hand, there is a great priority being placed on youthful leadership. The church seems convinced today that, in order to catch our culture, we have to be cool. And one thing is clear: old men are not cool.
Another pattern is that of staff leadership – not the men of the church, but a staff of men brought in to design and lead the pre-planned organization.
In all of this, there is still the constant pandering to the magnetic personality of the single leader – the one who, when he speaks, we will heed his words, and follow his lead. The Bible identifies that person as Jesus.
So in summary, what is the case for a multiple leadership of elders, properly qualified?
More sets of eyes to see beneath the surface of things, to avoid reactions based on deception and lies
A pool of wisdom, discernment and experience, since no one person can embody these in fullness, save Christ (and we are not claiming that even a group of elders measures up to Christ)
A representation of God’s Spirit – though neither the pastor alone, nor the elders together, have a monopoly on the Spirit. The Spirit has been given to all believers, and we remain thus firmly committed to congregational government, though with elder direction (group) as opposed to pastor (individual) direction.
These should be capable men who fear God; and reliable men who hate unjust gain – who serve together to avoid the perils of lonely leadership, so that the household of faith might prosper spiritually and grow.
Monday, July 21, 2008
Small, Hard Things
from the chapter “Small Hard Things,” in the book Do Hard Things: A Teenage Rebellion Against Low Expectations, by Alex and Brett Harris.
Once again, I am impressed by the practical value of the material assembled and written by these young writers.
Key Quote: “The truth is that your life (both now and later) will require you to invest a lot of time and energy in things that aren’t big and that don’t seem to make much of an impact” (p. 134)
Five Excuses for Failing to do Small Hard Things:
1. Procrastination
2. Inconsistency
3. Compromise
4. Begrudging
5. Cheating
One of the “smallest,” hardest things in my life is prayer. And I think I can apply each one of the points above.
1. Persistence - I many times put prayer off until a better time, but there rarely is.
2. Inconsistency - So some days, I fit in prayer, and some days I don’t.
3. Compromise - One area of compromise is praying on the run. Instead of getting into position to wrestle with God in prayer, I think that I can as effectively pray on the fly. But this kind of prayer lacks seriousness and reverence.
4. Begrudging – this shows up especially when it is time to pray with others. These times can be precious and powerful, but letting go of the time that I selfishly call “mine” is difficult.
5. Cheating – when I spend some time thinking about someone, and call it “prayer,” it is cheating. Thinking and a problem and praying for a person are not the same thing.
Here are some habits for doing Small, Hard Things:
1. work hard
2. maintain a postive attitude
3. live with self-discipline and integrity
4. serve others
Again, all these can be applied to prayer.
Once again, I am impressed by the practical value of the material assembled and written by these young writers.
Key Quote: “The truth is that your life (both now and later) will require you to invest a lot of time and energy in things that aren’t big and that don’t seem to make much of an impact” (p. 134)
Five Excuses for Failing to do Small Hard Things:
1. Procrastination
2. Inconsistency
3. Compromise
4. Begrudging
5. Cheating
One of the “smallest,” hardest things in my life is prayer. And I think I can apply each one of the points above.
1. Persistence - I many times put prayer off until a better time, but there rarely is.
2. Inconsistency - So some days, I fit in prayer, and some days I don’t.
3. Compromise - One area of compromise is praying on the run. Instead of getting into position to wrestle with God in prayer, I think that I can as effectively pray on the fly. But this kind of prayer lacks seriousness and reverence.
4. Begrudging – this shows up especially when it is time to pray with others. These times can be precious and powerful, but letting go of the time that I selfishly call “mine” is difficult.
5. Cheating – when I spend some time thinking about someone, and call it “prayer,” it is cheating. Thinking and a problem and praying for a person are not the same thing.
Here are some habits for doing Small, Hard Things:
1. work hard
2. maintain a postive attitude
3. live with self-discipline and integrity
4. serve others
Again, all these can be applied to prayer.
Tuesday, July 15, 2008
Hard Drudgery
"Hard Drudgery," from the chapter “Raising the Bar,” in the book Do Hard Things: A Teenage Rebellion Against Low Expectations, by Alex and Brett Harris.
The authors inroduce the phrase “hard drudgery” in an illustration about Teddy Roosevelt. He “did more than survive. In a way that few men have matched, he thrived” (p.104).
Teddy’s father introduced him to routines of “hard drudgery,” daily disciplines that pushed him and stretched him. I think that these exercises probably provided benefit in at least a couple of ways.
On the one hand, they helped him overcome some built-in weaknesses with which he was born. If I have a weakness, I need to work hard to overcome it. Also, the routines of “hard drudgery” accustomed Teddy to discomfort. It is my addiction to the comfortable that builds up a resistance toward stretching and strengthening.
The authors make this statement on p. 103: “A commitment to growth kills complacency.” So now we have two devastating “c” words: comfort and complacency.
When I perfect the practices of comfort and complacency, I show myself to be firmly committed to the status quo. I’m resistant to change, and I am setting myself against growth.
The authors introduce yet another pentrating thought early in the chapter – claiming that to “do your best” is usually an excuse. If we claim to have done our best, then we exempt ourselves from doing more. Steps that go above and beyond will be precluded. What, exactly, is “my best?”
The authors don’t press doctrine at this point, but I feel that I must. To think that Jesus did “his best” at every step and turn throughout his earthly life is absolutely astonishing. He lived perfectly. He never misused an opportunity. He never cut a corner. He always fulfilled the will of the Father on every level, whether externally in behavior, or internally in motivation. He did the little things, the acts of “hard drudgery.” He never opted for the comfortable or the complacent. He always did his best. I’m amazed.
The authors inroduce the phrase “hard drudgery” in an illustration about Teddy Roosevelt. He “did more than survive. In a way that few men have matched, he thrived” (p.104).
Teddy’s father introduced him to routines of “hard drudgery,” daily disciplines that pushed him and stretched him. I think that these exercises probably provided benefit in at least a couple of ways.
On the one hand, they helped him overcome some built-in weaknesses with which he was born. If I have a weakness, I need to work hard to overcome it. Also, the routines of “hard drudgery” accustomed Teddy to discomfort. It is my addiction to the comfortable that builds up a resistance toward stretching and strengthening.
The authors make this statement on p. 103: “A commitment to growth kills complacency.” So now we have two devastating “c” words: comfort and complacency.
When I perfect the practices of comfort and complacency, I show myself to be firmly committed to the status quo. I’m resistant to change, and I am setting myself against growth.
The authors introduce yet another pentrating thought early in the chapter – claiming that to “do your best” is usually an excuse. If we claim to have done our best, then we exempt ourselves from doing more. Steps that go above and beyond will be precluded. What, exactly, is “my best?”
The authors don’t press doctrine at this point, but I feel that I must. To think that Jesus did “his best” at every step and turn throughout his earthly life is absolutely astonishing. He lived perfectly. He never misused an opportunity. He never cut a corner. He always fulfilled the will of the Father on every level, whether externally in behavior, or internally in motivation. He did the little things, the acts of “hard drudgery.” He never opted for the comfortable or the complacent. He always did his best. I’m amazed.
Thursday, July 03, 2008
Why Not Change Now?
from the chapter “A Better Way: Reclaiming the Teen Years as the Launching Pad of Life,” in the book Do Hard Things: A Teenage Rebellion Against Low Expectations, by Alex and Brett Harris.
This chapter, “A Better Way,” sets up the next section of the book with five challenges for doing hard things. We’ll be looking at those one at a time. So specifically, the question, “Why not change now?” is pointing toward that section.
But who understands exactly how we change? We all talk about it. Most of us desire it. But the most valuable change comes from the inside out. And this seems to surpass our capabilities. I am suspicious that our authors, young as they are, may think that deep life change is merely a matter of making up one’s mind to do so. For example, I’ve made up my mind many times to lose a few pounds. A few times, I’ve actually done it. But I can’t for the life of me tell the difference at the beginning of the process between the few successful diets and the many fairy tale diets.
Here’s just a couple of “change” verses in the Bible: “Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.” (Jeremiah 13:23 ESV) – it makes “deep” change sound pretty difficult. “For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.” (Matthew 21:32 ESV) – what would it take for them to change?
But my skepticism aside, how about a better, more powerful word? Not just changed, but transformed. “And we all, with unveiled face, beholding the glory of the Lord,are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” (2Corinthians 3:18 ESV)
And here, we have to confess that we do not change ourselves, but we are changed by Another, by the One who Comes Alongside, the One with whom we are to keep in step.
This chapter, “A Better Way,” sets up the next section of the book with five challenges for doing hard things. We’ll be looking at those one at a time. So specifically, the question, “Why not change now?” is pointing toward that section.
But who understands exactly how we change? We all talk about it. Most of us desire it. But the most valuable change comes from the inside out. And this seems to surpass our capabilities. I am suspicious that our authors, young as they are, may think that deep life change is merely a matter of making up one’s mind to do so. For example, I’ve made up my mind many times to lose a few pounds. A few times, I’ve actually done it. But I can’t for the life of me tell the difference at the beginning of the process between the few successful diets and the many fairy tale diets.
Here’s just a couple of “change” verses in the Bible: “Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.” (Jeremiah 13:23 ESV) – it makes “deep” change sound pretty difficult. “For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.” (Matthew 21:32 ESV) – what would it take for them to change?
But my skepticism aside, how about a better, more powerful word? Not just changed, but transformed. “And we all, with unveiled face, beholding the glory of the Lord,are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” (2Corinthians 3:18 ESV)
And here, we have to confess that we do not change ourselves, but we are changed by Another, by the One who Comes Alongside, the One with whom we are to keep in step.
Tuesday, June 24, 2008
What is Dependent on God’s Word?
That is, if not for the truth and power of God’s Word, what would we be missing?
1. life change that is more than cosmetic
2. a certain future shaped by promise
3. confidence in the midst of confusion
Let’s look at the first paragraph of Titus again: “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began, and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;” (Titus 1:1-3 ESV)
We’ve covered (in previous messages and posts) faith-knowledge, and the fact that an eternal God who plans our eternal future chose people for faith in eternity past. Now we come to this subject of the truth. This idea is linked in this first paragraph to the character of God (He never lies), to the nature of much of His revelation (promise), and to ways that He has expressed Himself by Word and words, through His Son and messengers. I’ve also marked in my study Bible in the letter to Titus the many references to God’s Word, teaching and doctrine, so that we must conclude that when Titus was sent to “put things in order” (1:5), the use of God’s Word was absolutely critical.
1. God’s Word is absolutely necessary for life change.
If God’s Word in its truth and power is missing from my life, I will never change. Yes, of course I can change cosmetically. I can change the color of my hair. I can rearrange the furniture. I can change certain patterns and habits. I can re-invent myself in various ways, maybe even learn an accent. But I cannot change at the deepest level. I cannot change my heart. God does that through His Word.
And this is where I know, deep down, that I need to change. This is where the frustration and sadness really comes, when I see the kind of person that I really am, whether it has to do with self-centeredness, or lack of love, or twisted motives. I can paste a smile on. I can’t, by myself, change my heart.
So merely educating myself in the latest psychologies or motivating myself with some best-selling self-help is still only cosmetic. It is like adding volumes to a library that does not contain the answer. Dewey and his decimals do not hold the answers for the problem of a sinful heart.
Also, will-power, for all that it can do (cf. Tower of Babel) fails on two levels. It, also, does not change the heart. And it is guilty of producing unintended consequences. How many cancers are the result of a desperate will-power? How much mental dis-ease? How much nervous exhaustion, leading to an inability to rest or relax? When we saddle our own wills with the burden of responsibility for accomplishing things that only God can do, we will tend toward destruction and debilitation.
And so, if I truly desire heart change in my life, what will I do? I will bow my knees and devote my attention to God’s Word. I will read it prayerfully and ask that God’s Spirit would take its truth and imbed it in my heart, even as I purpose to submit and obey what I find there.
Further, if I fail to spend time with God’s Word, I must honestly admit that I really don’t want to change. I will, in that case, be telling God that I would rather do things my own way, and please leave my heart alone. If I neglect God’s Word, I am proclaiming my rebellion against being God’s person, whom He would reform and re-make into Christ’s likeness.
2. God’s Promise has the Power to Shape the Future
Secondly, God’s Word has the power to shape my future, since He so often speaks by way of promise. All other words, other than God’s Word, come across as so much propaganda. Much of it is wishful thinking, and all of it is subject to change.
But God’s promises are certain, so much so, that once He utters the promise, the outcome is as sure as though it had already happened. Think of Abraham, to whom God said, “I will make you a great nation.” That’s a promise, and it implies that there would be a son. Even though it would be 25 more years before a son was born, the certainty of there being such a son was absolute. Further, even though twice Abraham tried to give his wife away, God would not allow His promise to be sabotaged.
Another promise is repeated many times throughout Scripture: “I will be with you.” This promise was repeated to Abraham, Isaac, and Jacob, and many times over, even to us, when Jesus ends his Great Commission with, “for lo, I am with you always, even to the end of the age.” This shapes our future, so that we know that we are never alone. And so we, like Shadrach, Meshach and Abednego, make our decisions based on this certainty. These young men were faced with the test of bowing to Nebuchadnezzar’s idol, or being thrown into the fiery furnace. But the promise of God so shaped their future, that they were willing to enter the furnace, whether or not they would be delivered, knowing that they would certainly not be alone. And Nebbie himself was forced to admit that there appeared a fourth figure in the furnace.
If I fail to lay hold of the promises of God, then I consign myself to a life of good (or, not-so-good) intentions and wishful thinking. I may prove to be “the captain of my soul,” but it will be a soul that never reaches port. Only God’s Word can safely lay a course for tomorrow. These promises deserve memorization and meditation.
3. God’s Word is the only Source of Confidence in a Confusing World
Finally, we can live confidently in a confusing world only if we commit ourselves to the touchstone which is God’s Word. We live in a world full of experts who do not know what they are talking about. Week by week, we are warned against, and then advised toward, eating eggs and apples. We cannot agree on the condition of the atmosphere above us or the fossil fuels beneath us. And now we see a bunch of women carrying around little ugly dogs, just because Paris Hilton did it. I need direction that I can trust, that keeps me from being “tossed to and fro by every wind.” Where can I find the help that I need?
In the truth, in which God has made promises, and now has made available to us. And God does not lie.
1. life change that is more than cosmetic
2. a certain future shaped by promise
3. confidence in the midst of confusion
Let’s look at the first paragraph of Titus again: “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began, and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;” (Titus 1:1-3 ESV)
We’ve covered (in previous messages and posts) faith-knowledge, and the fact that an eternal God who plans our eternal future chose people for faith in eternity past. Now we come to this subject of the truth. This idea is linked in this first paragraph to the character of God (He never lies), to the nature of much of His revelation (promise), and to ways that He has expressed Himself by Word and words, through His Son and messengers. I’ve also marked in my study Bible in the letter to Titus the many references to God’s Word, teaching and doctrine, so that we must conclude that when Titus was sent to “put things in order” (1:5), the use of God’s Word was absolutely critical.
1. God’s Word is absolutely necessary for life change.
If God’s Word in its truth and power is missing from my life, I will never change. Yes, of course I can change cosmetically. I can change the color of my hair. I can rearrange the furniture. I can change certain patterns and habits. I can re-invent myself in various ways, maybe even learn an accent. But I cannot change at the deepest level. I cannot change my heart. God does that through His Word.
And this is where I know, deep down, that I need to change. This is where the frustration and sadness really comes, when I see the kind of person that I really am, whether it has to do with self-centeredness, or lack of love, or twisted motives. I can paste a smile on. I can’t, by myself, change my heart.
So merely educating myself in the latest psychologies or motivating myself with some best-selling self-help is still only cosmetic. It is like adding volumes to a library that does not contain the answer. Dewey and his decimals do not hold the answers for the problem of a sinful heart.
Also, will-power, for all that it can do (cf. Tower of Babel) fails on two levels. It, also, does not change the heart. And it is guilty of producing unintended consequences. How many cancers are the result of a desperate will-power? How much mental dis-ease? How much nervous exhaustion, leading to an inability to rest or relax? When we saddle our own wills with the burden of responsibility for accomplishing things that only God can do, we will tend toward destruction and debilitation.
And so, if I truly desire heart change in my life, what will I do? I will bow my knees and devote my attention to God’s Word. I will read it prayerfully and ask that God’s Spirit would take its truth and imbed it in my heart, even as I purpose to submit and obey what I find there.
Further, if I fail to spend time with God’s Word, I must honestly admit that I really don’t want to change. I will, in that case, be telling God that I would rather do things my own way, and please leave my heart alone. If I neglect God’s Word, I am proclaiming my rebellion against being God’s person, whom He would reform and re-make into Christ’s likeness.
2. God’s Promise has the Power to Shape the Future
Secondly, God’s Word has the power to shape my future, since He so often speaks by way of promise. All other words, other than God’s Word, come across as so much propaganda. Much of it is wishful thinking, and all of it is subject to change.
But God’s promises are certain, so much so, that once He utters the promise, the outcome is as sure as though it had already happened. Think of Abraham, to whom God said, “I will make you a great nation.” That’s a promise, and it implies that there would be a son. Even though it would be 25 more years before a son was born, the certainty of there being such a son was absolute. Further, even though twice Abraham tried to give his wife away, God would not allow His promise to be sabotaged.
Another promise is repeated many times throughout Scripture: “I will be with you.” This promise was repeated to Abraham, Isaac, and Jacob, and many times over, even to us, when Jesus ends his Great Commission with, “for lo, I am with you always, even to the end of the age.” This shapes our future, so that we know that we are never alone. And so we, like Shadrach, Meshach and Abednego, make our decisions based on this certainty. These young men were faced with the test of bowing to Nebuchadnezzar’s idol, or being thrown into the fiery furnace. But the promise of God so shaped their future, that they were willing to enter the furnace, whether or not they would be delivered, knowing that they would certainly not be alone. And Nebbie himself was forced to admit that there appeared a fourth figure in the furnace.
If I fail to lay hold of the promises of God, then I consign myself to a life of good (or, not-so-good) intentions and wishful thinking. I may prove to be “the captain of my soul,” but it will be a soul that never reaches port. Only God’s Word can safely lay a course for tomorrow. These promises deserve memorization and meditation.
3. God’s Word is the only Source of Confidence in a Confusing World
Finally, we can live confidently in a confusing world only if we commit ourselves to the touchstone which is God’s Word. We live in a world full of experts who do not know what they are talking about. Week by week, we are warned against, and then advised toward, eating eggs and apples. We cannot agree on the condition of the atmosphere above us or the fossil fuels beneath us. And now we see a bunch of women carrying around little ugly dogs, just because Paris Hilton did it. I need direction that I can trust, that keeps me from being “tossed to and fro by every wind.” Where can I find the help that I need?
In the truth, in which God has made promises, and now has made available to us. And God does not lie.
Monday, June 16, 2008
How Can Cretans be Christians? (2)
In the first article, we found that Titus 1:1 makes clear that it is faith-knowledge that can make Cretans to be Christians. But the next question is, “How does one get this faith-knowledge?” The answer is at least partly contained in the phrase, “the faith of God’s elect” (Titus 1:1).
We are in the midst of an election year. Candidates will promise all kinds of things, hoping to convince and compel fickle voters to pledge their electoral commitment. We will find that the candidates are willing to say and do almost anything to collect votes. Let’s be clear here: God is not running for office. He is not up for election. God is the One who elects.
People often counter: But don’t we have free will? Jonathan Edwards thought so (The Freedom of the Will), if I read him correctly. My illustration (gained from reading him, but for which he bears no responsibility) is as follows: My car has a free wheel
That’s right. It has a steering wheel. And that free wheel determines the direction the car goes. But the free wheel is also stupid. It is completely dependent upon the character of the person behind it. And if the Bible is clear about anything, it is clear that the hearts of men and women are sinful – so much so, that apart from the grace of God, not a single one of us would direct our free wills to turn to God. There would be not one single Christian if it was up to human free will as directed by sinful hearts.
Let’s think of a Bible illustration. God had promised to Abraham lasting life through the gift of a son. So was Isaac, born when Abe was 100, the product of Abraham and Sarah? According to Romans 4:19, not really. There was a time, 13 years before Isaac’s birth, when Abraham attempted to assist God in the fulfillment of God’s plan and purpose. The result was Ishmael, and Abraham could say, “Look what I did,” and God said, “No!” But by the time Isaac came around, the verdict on Abraham was “as good as dead,” and the description of Sarah’s fertility was “barrenness.” And guess what? A baby was born – a gift from God, wholly of God.
We sometimes think that in salvation God gives the grace, and we supply the faith. But just as God supplied both the seed and fertile egg for the life of Isaac, so also God supplies both the grace and the faith for spiritual life. When we are born again, our first response is that cry of faith in Christ, similar to a baby’s first cry, and yet no one thinks that the baby was the cause of his/her own existence, or contributed to his/her birth in any way other than showing up.
When Jesus spoke those phrases in John 6: “All that the Father gives me will come to me” (v.37); “No on can come to me unless the Father who sent me draw him” (v.44); and “no one come to me unless it is granted him by the Father” (v.65) – the people grumbled (v. 41), and the disciples grumbled (v.61). Why did they grumble? Perhaps for two reasons:
On the one hand, and more generally, people resist the idea of a God in charge. It is strange, because if God is not in charge, then can we really call him God at all? But on the other hand, people grumbled because Jesus was describing the radical nature of the relationship that one must have with him in order to be raised at the last day, that is, to have eternal life. We must get Christ into us somehow, almost like ingesting and digesting. We need to get him into us, almost to be us.
That is not the kind of relationship that most people want with Jesus. They want a mutual consent relationship. You give me bread, and I’ll give you a measure of loyalty. You make me happy, and I’ll attend church, or give away something, or give up something. You make me promises, and I’ll vote for you as Lord and Savior.
But remember, neither God nor Jesus are running for office. No, that is not Biblical Christianity. Paul talks to Titus about Cretans who are wonderfully changed by a radical relationship with Jesus Christ that they could never have come up with on their own. It must have been something that God did, because He chose them for salvation.
This subject brings up so many questions. I’ve already answered the “whosoever will” questions. The answer is, that the world is filled with “whosoever won’t” kind of people. But what about this response then: if God is going to do all the choosing, then why bother to pray or witness?
The answer is that God is pleased to use means to accomplish His ends. And if God is pleased to use my prayers or my witness to be a vehicle or instrument in causing a light to shine into a darkened heart, or in causing spiritual truth to be apprehended by an obstinate mind, so that for the first time a person sees Christ clearly, or understands the Gospel for the very first time, though they may have heard it many times before – then praise the Lord. And what a privilege to be involved in His eternal plan and purpose. I need not worry about who is elect and who is not. But I know that, were not God so good and gracious, all would be condemned.
We are in the midst of an election year. Candidates will promise all kinds of things, hoping to convince and compel fickle voters to pledge their electoral commitment. We will find that the candidates are willing to say and do almost anything to collect votes. Let’s be clear here: God is not running for office. He is not up for election. God is the One who elects.
People often counter: But don’t we have free will? Jonathan Edwards thought so (The Freedom of the Will), if I read him correctly. My illustration (gained from reading him, but for which he bears no responsibility) is as follows: My car has a free wheel
That’s right. It has a steering wheel. And that free wheel determines the direction the car goes. But the free wheel is also stupid. It is completely dependent upon the character of the person behind it. And if the Bible is clear about anything, it is clear that the hearts of men and women are sinful – so much so, that apart from the grace of God, not a single one of us would direct our free wills to turn to God. There would be not one single Christian if it was up to human free will as directed by sinful hearts.
Let’s think of a Bible illustration. God had promised to Abraham lasting life through the gift of a son. So was Isaac, born when Abe was 100, the product of Abraham and Sarah? According to Romans 4:19, not really. There was a time, 13 years before Isaac’s birth, when Abraham attempted to assist God in the fulfillment of God’s plan and purpose. The result was Ishmael, and Abraham could say, “Look what I did,” and God said, “No!” But by the time Isaac came around, the verdict on Abraham was “as good as dead,” and the description of Sarah’s fertility was “barrenness.” And guess what? A baby was born – a gift from God, wholly of God.
We sometimes think that in salvation God gives the grace, and we supply the faith. But just as God supplied both the seed and fertile egg for the life of Isaac, so also God supplies both the grace and the faith for spiritual life. When we are born again, our first response is that cry of faith in Christ, similar to a baby’s first cry, and yet no one thinks that the baby was the cause of his/her own existence, or contributed to his/her birth in any way other than showing up.
When Jesus spoke those phrases in John 6: “All that the Father gives me will come to me” (v.37); “No on can come to me unless the Father who sent me draw him” (v.44); and “no one come to me unless it is granted him by the Father” (v.65) – the people grumbled (v. 41), and the disciples grumbled (v.61). Why did they grumble? Perhaps for two reasons:
On the one hand, and more generally, people resist the idea of a God in charge. It is strange, because if God is not in charge, then can we really call him God at all? But on the other hand, people grumbled because Jesus was describing the radical nature of the relationship that one must have with him in order to be raised at the last day, that is, to have eternal life. We must get Christ into us somehow, almost like ingesting and digesting. We need to get him into us, almost to be us.
That is not the kind of relationship that most people want with Jesus. They want a mutual consent relationship. You give me bread, and I’ll give you a measure of loyalty. You make me happy, and I’ll attend church, or give away something, or give up something. You make me promises, and I’ll vote for you as Lord and Savior.
But remember, neither God nor Jesus are running for office. No, that is not Biblical Christianity. Paul talks to Titus about Cretans who are wonderfully changed by a radical relationship with Jesus Christ that they could never have come up with on their own. It must have been something that God did, because He chose them for salvation.
This subject brings up so many questions. I’ve already answered the “whosoever will” questions. The answer is, that the world is filled with “whosoever won’t” kind of people. But what about this response then: if God is going to do all the choosing, then why bother to pray or witness?
The answer is that God is pleased to use means to accomplish His ends. And if God is pleased to use my prayers or my witness to be a vehicle or instrument in causing a light to shine into a darkened heart, or in causing spiritual truth to be apprehended by an obstinate mind, so that for the first time a person sees Christ clearly, or understands the Gospel for the very first time, though they may have heard it many times before – then praise the Lord. And what a privilege to be involved in His eternal plan and purpose. I need not worry about who is elect and who is not. But I know that, were not God so good and gracious, all would be condemned.
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