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2007-06-21T21:50:00.001-05:00

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Theology Quiz Results

2007-06-02T12:43:00.000-05:00

Is anyone who knows me surprised by this? Some of the others who made it on the list are a little bizzare. The questions are not worded in the best possible way. But then again which test questions are? the only other gripe is the Calvin vs. the Calvinists comment on the results. Maybe they should read Muller's books?

______________________________________

Which theologian are you?

You scored as a John Calvin

Much of what is now called Calvinism had more to do with his followers than Calvin himself, and so you may or may not be committed to TULIP, though God's sovereignty is all important.

John Calvin

87%

Karl Barth

73%

Friedrich Schleiermacher

67%

Jonathan Edwards

67%

Martin Luther

53%

Anselm

47%

Charles Finney

40%

Augustine

20%

Jürgen Moltmann

20%

Paul Tillich

Which theologian are you?
created with QuizFarm.com

Classic Wisdom from John Owen

2007-05-24T16:54:00.000-05:00

I say, then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly; that it shall not entice and draw aside; that it shall not disquiet and perplex the killing of its life, vigour, promptness, and readiness to be stirring. This is called “crucifying the flesh with the lusts thereof,” Gal. v. 24; that is, taking away its blood and spirits that give it strength and power, — the wasting of the body of death “day by day,” 2 Cor. iv. 16.

As a man nailed to the cross; he first struggles, and strives, and cries out with great strength and might, but, as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard; — when a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and faintly, cries sparingly, and is scarce heard in the heart; it may have sometimes a dying pang, that makes an appearance of great vigour and strength, but it is quickly over, especially if it be kept from considerable success. This the apostle describes, as in the whole chapter, so especially, Rom. vi. 6.

“Sin,” saith he, “is crucified; it is fastened to the cross.” To what end? “That the body of death may be destroyed,” the power of sin weakened and abolished by little and little, that “henceforth we should not serve sin;” that is, that sin might not incline, impel us with such efficacy as to make us servants to it, as it hath done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, — not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, — but also as to the flesh, that is, in the mind and will, in that opposition unto God which is in us by nature. Of what nature soever the troubling distemper be, by what ways soever it make itself out, either by impelling to evil or hindering from that which is good, the rule is the same; and unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from an evil tree until he is weary; whilst the root abides in strength and vigour, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; they set themselves with all earnestness and diligence against the appearing eruption of lust, but, leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.

John Owen, The Mortification of Sin

The Pastor in Prayer

2007-05-21T11:56:00.000-05:00

“If you are a genuine minister of God you will stand as a priest before the Lord, spiritually wearing the ephod and the breastplate whereon you bear the names of the children of Israel, pleading for them within the veil…. The preacher who neglects to pray much must be very careless about his ministry. He cannot have comprehended his calling. He cannot have computed the value of a soul, or estimated the meaning of eternity. He must be a mere official, tempted into a pulpit because the piece of bread which belongs to the priest’s office is very necessary to him, or a detestable hypocrite who loves the praise of men, and cares not for the praise of God.... He cannot be one of those who plough deep and reap abundant harvests. He is a mere loiterer, not a labourer. As a preacher he has a name to live and is dead. He limps in his life like the lame man in the Proverbs, whose legs were not equal, for his praying is shorter than his preaching.”

- C. H. Spurgeon

Why People Laugh at the Christian Community

2007-05-20T15:43:00.000-05:00

The Irish Calvinist gives an excellent example of Why People Laugh at the Christian Community. This would be hilarious if not for the fact that much of the world thinks this is real Christianity, and many Christians are too quickly deceived by this kind of ridiculously false teaching.

Suffering (pt 4)

2007-05-18T14:46:00.000-05:00

The Believer’s Fellowship with Christ

One of the distinctive elements of Paul’s Christology lies in his use of the phrase “in Christ,” and its variants, to describe believers.[1] While this basic concept is also found in 1 Peter and in John’s Gospel, it is Paul who deepens and develops its meaning the most.[2] For him, being “in Christ” is the antithesis of being “in Adam” (1 Cor 15:22). Those “in Christ” are a new creation (2 Cor 5:17), and part of the age to come, though living in this present age.

Being “in Christ” means that one has been united in the death and resurrection of Christ. In Romans, Paul says that those who believe “have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection” (6:4-5). Speaking eschatologically, with Christ’s death the old age has passed away and new age has begun.[3] This new age is characterized by an increasing conformity of believers to the image of Christ.[4] Paul also develops the theological truth of being “in Christ” with the concept of suffering.

In the Thessalonians epistles, Paul speaks of the believers in Thessalonica imitating him and Christ despite much suffering (1 Thess 1:6). In his next letter, Paul mentions the suffering again, but also goes on to give a theological reason for the suffering (2 Thess 1:4-5). Paul tells them that God is working out his righteous purposes through their suffering.[5] The ability of the Thessalonian believers to continue in their faith despite suffering demonstrates that God’s “judgment is right” and that they will be considered “worthy of the kingdom.”[6] Those “in Christ” will experience suffering as a means to shape and mold their faith and character after the pattern of Christ, resulting in their future glory.[7]

In 2 Corinthians, Paul speaks of sharing the sufferings of Christ (1:5), and extends that sharing to the Corinthians believers (1:7). Here, though, Paul’s point seems not to emphasize that the Corinthians will suffer so much as he tries to encourage them with an assurance of comfort. Just as Paul experienced the suffering of Christ, he also experienced the comfort of Christ (1:4). Since he has been comforted in his suffering, he can now comfort others in their suffering (1:6). Paul wants to assure the Corinthians that as they share the sufferings of Paul they too will share in his comfort.[8] By implication, those that are “in Christ” who experience suffering, are then equipped to comfort others who go through suffering.[9] Believers are enabled to do this because suffering drives them to trust in God (1:9).

As is evident from Paul’s writing, to participate “in Christ” is also to participate in his sufferings – Paul says that believers are called to it (1 Thess 3:3). This not only refers to the spiritual aspects of putting of the “old man” but also involves experiencing physical suffering. Paul does not say that all believers are called to suffer in the same way, as he was an apostle.[10] Rather, he simply recognizes that Christians will endure suffering as a natural result of being “in Christ.”[11] One who is “in Christ” is to follow the example of Christ and this means a denial of self to serve others. Since this attitude is so contrary to that of the world, ridicule and even persecution is to be expected.[12]

Conclusion

This paper has attempted to provide an overview of the theology of suffering Paul presents in relationship to his ministry. It has seen Paul’s teaching as being divided into four major grouping: the suffering and death of Christ, the essence of Paul’s ministry, Paul’s defense for his ministry, and the believer relationship with Christ.

In the first section, it was shown that Paul frequently speaks of the sufferings of Christ (e.g. Gal 6:17; Col 1:24; 2 Cor 1:5; 4:9), and that in his writings, the sufferings of Christ are both unique and sufficient for salvation (Gal 1:4; 1 Cor 1:18-31; 2 Cor 5:16-21). For Paul, the sufferings of Christ were typified in the cross. He saw the cross as vital for Christian reflection and life, for Paul tells us that on the cross God made Christ to suffer in order that He might become a propitiation for our sins (Rom 3:25), and thus reconcile men to God (2 Cor 5:19). There cannot be enough emphasis placed on the cross in the reading of Paul.[13] For him, this was the central act of God in all of human history.

In the second section it was shown that Paul frequently links his own sufferings to the suffering and cross of Christ. For Paul, his sufferings are directly related to those of Christ. Luke even picked up on this in Acts by relaying that Paul’s ministry will also be marked by suffering (9:15-16). Paul himself saw his sufferings as a means by which the gospel could be furthered as well as a corollary to the sufferings of Christ (Col 1:24-25). Paul saw himself as replicating the cross through his suffering. And while the cross and the sufferings of Christ served as the archetypal birthpang of the coming age, Paul’s suffering helped filled up what was lacking in the afflictions that are to be expected during this time of transition. He helped to complete all the sufferings, (birthpangs, Rom 8:22) that must occur until Jesus, the Messiah returns.

In the third section, it was demonstrated that Paul defended his apostolic ministry on the basis of his suffering. Despite the culture of the Corinthians, Paul boasted in his weakness, knowing that the frailty of his life was simply the means by which the power of God was revealed (2 Cor 4:7-15; 12:7-10). Paul too had a unique role of suffering to play in that he stood between God and the first-century believers, ministering to the Spirit of God.

The final section examined Paul’s teaching on the relationship suffering and being “in Christ.” While Paul suffered in a unique way as an apostle of Christ, all believers will nevertheless suffer, though not necessarily to the same extent (Rom 8:17; 2 Tim 3:12). There it was reveled that those who are “in Christ” are in fact called to suffer. Believers are to follow the example of Christ and lead a life of selfless love towards others. Following this servant lifestyle will invariably bring about ridicule and persecution.

In the end, it is clear that for Paul suffering and salvation are closely linked together. This must give us pause as Christians in the twenty-first century. For while we might expect our culture to shy away from suffering, it is surprising that the western church does so as well. Like the Corinthians so many years ago, we tend to boast in what we have accomplished – lots of wealth, big cars, and large numbers in our church, to name a few. Unfortunately, the theology of Paul in the area of suffering seems not to have made a great impact upon our thinking. And yet all over the world, in at least forty-four countries,[14] Christians are persecuted, made to suffer, and killed everyday. This does not include all of the “small” trials that Christians all over the world goes through. Too many times we as believers fall into the trap of the “health and wealth” gospel, shirking from suffering or hardship of any kind. Paul tells us that God actually uses the pain of this age to make us look more like the image of His risen Son (2 Thess 1:4-5), and to trust in Him more fully (2 Cor 1:9). That is why Paul can say with confidence that “God causes all things to work together for good to those who love God, to those who are called according to His purposes” (Rom 8:28).

NOTES

[1]Ben Witherington “Christology,” in the Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity, 1993), 114.

[2]Ibid.

[3]James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Eerdmans, 1998), 403.

[4]Ibid.

[5]Leon Morris, The First and Second Epistles to the Thessalonians, rev. ed. (Grand Rapids: Eerdmans, 1991), 196.

[6]Morris, Thessalonians, 197.

[7]Ibid.

[8]Ralph P. Martin, 2 Corinthians, WBC 40 (Waco: Word, 1986), 11-12.

[9]Ibid.

[10]Hafemann, “Suffering,” 920.

[11]Belleville, “Imitate Me,” 140.

[12]Ibid.

[13]Dunn, Theology of Paul, 213.

[14]According to the Voice of the Martyrs website; available from http:// www.persecution.com/country/index.cfm.

Suffering (pt 3)

2007-05-18T14:39:00.000-05:00

A Defense of Paul’s Ministry

Much to his disappointment, Paul is forced to defend his ministry as an apostle to the Corinthians. Because of the immaturity of the Corinthians and the influence of Paul’s opponents upon them, the theologically-driven missionary is forced to become an apologist for his own ministry.[1] The defense that he gives would have been radically counter-culture to the ears of the Corinthians. They had failed to understand the “Christian way” of evaluating one’s worth and instead adopted that of their culture. The standards used for evaluating one’s social status and the significance of religious belief in everyday life can be summarized in one word: boasting.

Timothy Savage has developed five key principles of this so-called evaluation process: 1) a valuing of self-sufficiency; 2) wealth as the key to status; 3) the boasting of one’s accomplishments to earn praise for oneself; 4) one’s ability to boast about victories of honor; and 5) boasting in the display of one’s wealth from where they lived.[2] These values formed a society that placed an emphasis on boasting in one’s accomplishments and social status. Ultimately, “self-appreciation became the goal and self-gratification the reward”[3] for everyone in this society.

Paul’s counter-culture defense of his ministry was the antithesis of what the Corinthian society valued. Paul defended his ministry by appealing to the relationship between suffering and the power of the Spirit in his apostleship.[4] Rather than focus on his ability and sufficiency as an apostle, Paul emphasized his weakness. He argues that his “suffering is the revelatory vehicle through which the knowledge of God manifest in the cross of Christ and in the power of the Spirit is being disclosed.”[5]

Perhaps the passage that epitomizes this theme the most comes in 2 Cor 2:14. This passage is also a controversial one. The controversy is focused on the meaning of the Greek word, thriambeuo. The meaning of this word has been debated, not on lexical grounds, but on theological grounds. For the usual meaning seems to be impossible theologically in the context of this passage.[6] The usual meaning of this word (as in Col 2:15) harkens back to the days of the Roman Empire and its triumphal processions.[7] The procession itself consisted of an elaborate parade held to celebrate Roman victories where by the strongest and most important of the defeated armies were “led in triumph” as conquered slaves.[8] Moreover, those that were led were publicly disgraced by being dragged before the chariots of the victors.[9] For one to be led in this triumphal procession was ultimately to be led to one’s death.[10] The Romans would sacrifice all, or a sampling of those “led in triumph,” selling the rest into slavery.[11] The construction of the sentence is such that Paul himself is the object of the triumph.[12] Herein lies the problem – Paul is praising God for what He is currently doing in and through his life and that which God is doing is described with this gruesome imagery of the triumphal procession.

Centuries ago, Calvin understandably struggled with Paul’s language and imagery and desperately sought to reconcile the two. His solution to the problem was to conclude that when Paul used the term, thriambeuo, he must have meant to convey something different than its usual meaning.[13] Specifically, Calvin understand the verb in a ‘factitive’ sense – that is, he saw Paul as meaning to convey the meaning “cause to triumph.”[14] Thus, Paul did not praise God for putting him to death, but rather allowing him to participate in God’s victory.

While Calvin’s influence has been felt through many commentaries and translations of the Scriptures, by the end of the nineteenth century, many scholars observed that such a meaning was “‘philologically impossible.’”[15] Thus, scholars were left with the seemingly troublesome language of the triumphal procession. Many could not reconcile Paul’s statement with his other teachings that seemed to endorse a “triumph in Christ” view of his ministry as an apostle.[16]
Recently, Scott Hafemann has produced a work, which seeks to integrate Paul’s language of the triumphal procession within the larger framework of his teaching about suffering and his apostolic ministry.[17] The following is a summary of his interpretation of 2 Cor 2:14-16a.

Hafemann asserts that Paul’s imagery of being “led in a triumphal procession” reflects the role of those in the Greco-Roman world who were led in triumph and publicly executed to reveal the glory of the conqueror.[18] Paul uses this imagery to say that God is leading him in triumphal procession, ultimately to his death. Hafemann understands this to show that “as the enemy of God’s people, God had conquered Paul at his conversion call on the road to Damascus and was now leading him, as a “slave of Christ” … to death in Christ, in order that Paul might display or reveal the majesty, power, and glory of God, his conqueror.”[19]

Hafemann explains that Paul uses such gruesome imagery in 2 Corinthians in conjunction with the other suffering and ‘death’ phrases within the Corinthian correspondence (e.g. 1 Cor 4:9; 2 Cor 1:9; 4:10; 6:9). Paul uses the imagery of death and dying as vivid expressions of his suffering as an apostle, since death is “suffering’s crowing achievement.”[20] This is most evident when, in speaking of the hardships he faced in Ephesus, Paul says that he dies “every day” (1 Cor 15:31).[21] All of this again shows that the sufferings of Paul served as a corollary to the sufferings of Christ; they served to replicate the sufferings of Christ (1 Cor 1:18-25). Paul’s life matched the gospel he was preaching (1 Cor 4:8-13). The sufferings he experienced were the embodiment of his message of the cross of Christ, and that was the very thing that God uses to make Himself known (cf. Gal 6:17; 1 Cor 2:2-5).

After Paul uses the imagery of the triumphal procession, he moves to another analogy; one that would be more familiar to his Jewish readers (vv. 14b-16a). He uses the imagery of an “aroma” and a “fragrance” to describe “the knowledge of God” and himself, respectively. Through his suffering, Paul is able to spread the knowledge of God everywhere (v. 14). Christ is pictured as the sacrifice and Paul shows himself to the fragrance that flows up from it. Therefore, to “encounter Paul in his suffering on behalf of his churches is to encounter a picture of the crucified Christ, who died for his people” (cf. Col 1:24).[22] It is obvious to Paul that those who are “being saved” as a result of his suffering find them to be an aroma of life, while those who reject him and the sufferings of Christ, find the aroma to be offensive (v. 15b-16a).

Thus, one sees that Paul could truly offer thanks to God for the sufferings he experienced as an apostle (v. 14a). For Paul saw the reality of his situation: the sufferings he experienced vividly portrayed to others the sufferings of Christ, and thus demonstrated the powerful truth of the gospel. God used the hardships Paul faced as a means to further his kingdom.

Paul later argues that the frailty of his life was simply the means by which the power of God was demonstrated to the Corinthians (4:7). Paul says the treasure they have is stored in earthen vessels (a metaphor for his weakness), so that God may be seen as powerful, not Paul. He goes to say “we are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in out mortal flesh” (4.9-11). Hafemann comments that in “his preaching and suffering, Paul stands between the glory of God and the life of his congregation as an instrument in God’s hand to bring about new life among his people.”[23]

Paul uses the role of suffering to play a central role in his defense of his apostleship to the Corinthians. Paul points to the hardships and sufferings he has endured as his commendation to them (2 Cor 3-10). Paul makes clear the idea that “weakness” and a Spirit-filled ministry cannot co-exist is not a correct understanding of the Christian life or his ministry.[24] It is through Paul’s weakness that the strength and power of God is revealed (2 Cor 12:7-10). Paul suffers so as to be an embodiment of the cross of Christ, while simultaneously being an agent by which the power and Spirit of God are being manifested.[25] This is the heart of Paul’s defense to the Corinthians. It was a defense that ran against the teaching of the culture and his opponents in Corinth. But it was also a defense that could not be rejected by the Corinthians, for to reject his defense, was to reject Paul as an apostle, and do reject Paul was to reject God Himself (2:14; 2:17b; 3:5f).[26]

NOTES

[1]Hafemann, 2 Corinthians, 19-34.

[2]Timothy Savage, Power Through Weakness: Paul’s Understanding of the Christian Ministry in 2 Corithians, SNTSMS 86 (Cambridge: Cambridge University Press, 1996), 19-53.

[3]Hafemann, 2 Corinthians, 25.

[4]Ibid., 34.

[5]Ibid.

[6]Scott Hafemann, Suffering and Ministry in the Spirit, Paul’s Defense of His Ministry in II Corinthians 2:14-3:3 (Grand Rapids: Eerdmans, 1990), 16.

[7]Karl Dahn and Hans-Georg Link, “thriambeuo,” in New International Dictionary of New Testament Theology, ed. Colin Brown (Grand Rapids: Zondervan, 1986), 1:649.

[8]Hafemann, 2 Corinthians, 107.

[9]John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, trans. T. A. Snail (Grand Rapids: Eerdmans, 1964), 33.

[10]Hafemann, Suffering and Ministry, 22.

[11]Hafemann, 2 Corinthians, 108.

[12]Ibid., 17.

[13]Calvin, Second Epistle, 33.

[14]Hafemann, Suffering and Ministry, 17.

[15]Ibid.

[16]Ibid.

[17]Laid out in a technical manner in Suffering and Ministry in the Spirit, Paul’s Defense of His Ministry in II Corinthians 2:14-3:3, and in a more popular format in his NIVAC commentary on 2 Corinthians.

[18] Hafemann, 2 Corinthians, 109.

[19]Ibid.

[20]Hafemann, Suffering and Ministry, 46.

[21]Gordon D. Fee, The First Epistle to the Corinthians, NICNT (Grand Rapids: Eerdmans, 1987), 769.

[22] Hafemann, 2 Corinthians, 111.

[23]Ibid., 186.

[24]Hafemann, Suffering and Ministry, 227.

[25]Ibid.

[26]Ibid., 228.

Suffering (pt 2)

2007-05-18T14:32:00.000-05:00

The Essence of Paul’s Ministry

Luke records for his readers an important aspect of the ministry of Paul. First, it clearly shows that Paul was God’s “chosen instrument” to spread the gospel to the Gentiles peoples of the world as well as kings and Jews (Acts 9:15). But the passage also says that God will show him how much he will have to suffer for God’s name (9:16). Thus, Luke informs his readers that while Paul will be God’s instrument for the furthering of the Gospel, his ministry will also be marked by suffering. The idea that Paul would suffer much in his ministry is bore out by several passages.

In 2 Corinthians, Paul makes clear that to boast in one’s own strength is foolish.[1] Yet, he chooses to boast in his weakness so that he might “unmask” his opponents’ behavior as being ridiculous.[2] Through Paul’s boasting in his weakness we are given a list of the ways in which he suffered (2 Cor 11:23-28). One reads that he was beaten by both Jew (“lashes”) and Gentile (“rod”) in vv. 24-25. One would have received such punishment from the synagogue for such things as false teaching, blasphemy, and serious violation of the law.[3] This was one of the most severe punishments allowed (cf. Deut 25:1-3). Paul also says he was stoned once and shipwrecked multiple times (v. 25). He says that anywhere and everywhere he has gone there has been danger (v. 26), and that many times he has gone without food and shelter (v. 27).

Upon hearing about all that Paul suffered, one cannot help but ask, ‘what did all this suffering accomplish? Why did Paul allow himself to go through these incidents, and why does he boast in them?’ Paul himself answers this question throughout his epistles. Paul tells his readers that one of the foremost reasons for his suffering is that through it the gospel might be spread.

In Philippians, Paul states this directly: “Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone, and that most of the brethren trusting in the Lord because of my imprisonment, have far more courage to speak the Word of God without fear” (1:12-18). Apparently, some of Paul’s critics thought that he had somehow erred by allowing himself to be thrown into prison.[4] However, it is clear from the passage that Paul had not erred. On the contrary, he had made a calculated decision to appeal to the Emperor (cf. Acts 26), knowing it would give him more opportunity to share the gospel with those in the Roman government, even a full Praetorian guard, which could have numbered close to nine thousand.[5] In the end, Paul was not concerned with his own well-being. He was willing to suffer the hardships of Roman imprisonment if it could give him cause to further the gospel.

In Ephesians, Paul bases his distinctive ministry on the assertion that he is a “prisoner of Christ Jesus for the sake of [the] Gentiles”[6] (3:1). Paul wants to show the Gentiles that it was his willingness to share the gospel with them that had caused his imprisonment. It was his proclamation of a law-free gospel to Gentile peoples that resulted in his arrest in Jerusalem, Caesarea, and Rome (cf. Acts 21:71-36, Rom 15:14-32).[7] Again, Paul was willing to endure suffering so that the gospel might go forth and allow all men to know grace of God (cf. 1 Thess 2:1-12).

In anticipation of his readers being discouraged because of his suffering, Paul encourages them a few verses later (Eph 3:13).[8] Paul has laid out the great truths of God’s plan of salvation and the role of the Gentiles and himself within that plan (3:2-12). Now, he seeks to show them that the suffering he endures is for their sake. In fact, it is ultimately for “their glory.” While some have tried to interpret this to mean “for their honor,” this does not seem to fit Paul’s teaching about the organic relationship between suffering and glory (cf. 2 Cor 4:17; Rom 8:17, 18).[9] Paul means that the suffering he endures is a result of his spreading the gospel to the Gentiles, which in turn will result in their end-time glorification.[10]

Proclaiming the gospel was central to Paul’s ministry. Paul affirms that it is only through the preaching of the gospel that men may know Christ (Rom 10:14). In Colossians, Paul again links his suffering with his preaching. He says, “Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out preaching of the word of God” (Col 1:24-26; cf. Gal 4:12-14).

This paper has already established that Paul did indeed believe that the suffering and death of Christ were both unique and sufficient for salvation. And yet this passage would seem to suggest he believed otherwise. The statements that Paul makes in these verses are unparalleled in the rest of his writings, even the rest of the New Testament.[11] How is one to reconcile this teaching with Paul’s other teachings about the suffering and death of Christ? Since this verse appears to be the anomalous teaching, while the other teaching (Christ’s sufficient death) appears to be that which Paul normally taught, it would be wise to begin with a more detailed examination of the Colossian’s passage.

Paul has just spoken about him being made a minister in the proclamation of the gospel (v. 23). Then he says that he rejoices in the sufferings he has endured for the Colossian believers and explains that this is part of “filling up” what is lacking in Christ’s afflictions (v. 24). This has been interpreted in at least five ways in the past.[12] First, some have said that there was something lacking in the vicarious sufferings of Christ. This interpretation has largely fallen by the wayside in modern scholarship.[13] A second way of interpreting the passage has been to understand the genitive as objective, thus meaning “for the sake of Christ.” In the end, this interpretation, however, fails to account that Paul says that he is somehow filling up for that which is “lacking” in Christ’s sufferings.[14] A third understanding of the text again deals with the genitive, but this time in seeing it as one of quality. Those who adhere to this understanding would then see Paul’s suffering as being similar to those of Christ. This falls to the same criticism of the above in that it too cannot account for that which Paul says “is lacking” in Christ’s sufferings. A fourth way of approaching the passage interprets Paul to mean some sort of mystical union with Christ. All of Paul’s ministry would be bound up in a mystical union with Christ, thus those sufferings experienced by him would be part of that mystical union. Some would say that these words apply to Paul alone (e.g. Deissmann and Schmid) while others would say that they apply to all Christians (e.g. Schneider and Dibelius).[15] Lohmeyer criticizes this view, again attacking the troublesome phrase “what is lacking”: “in a ‘mystical suffering in accordance with Christ’ either the entire suffering of Christ is present and ‘what is lacking’ is never perceptible, or else personal suffering of faith remains separate from the exemplary sufferings of Christ.”[16]

The fifth and most likely correct understanding of this text bases its interpretation in light of Paul’s understanding of the “already/not yet” aspects of this age.[17] Instead of a one-time move from this age into the next, the world experiences a transition that is long and drawn out. One could even say that these ages ‘overlap’ one another. Paul’s thought in Col 1:24-25 is best understood in the context of his transforming the Rabbinic understanding of the Messianic woes in light of the coming of Jesus Christ.[18]

Wright explains that Rabbinic writers understood world history to be divided into two ages – this present, evil age and the Messianic age to come (Rom 8:18-25; Gal 1:4).[19] He goes on to say that when the “great moment arrives from history to move from one age to the next, God’s people will suffer (so it was believed) extraordinary tribulations, which were to be understood as the birthpangs of the new age (Rom 8:22)…. [Now that Christ had come, Paul believed] Jesus’ resurrection had inaugurated the new age, but the old would continue along side it until Jesus’ second coming.”[20] All of creation is groaning for its renewal and transformation, which result in these “birthpangs.” This entire ‘overlap’ age would be characterized by those Messianic woes, or birthpangs for the age to come.[21]

Understanding the context of Col 1:24-25 in this way enables one to see Paul as suffering in a corollary manner to Christ.[22] Paul replicates the cross through his suffering, while not adding to its achievement. In a sense, the cross and the sufferings of Christ serve as the birthpang of this age.[23] Paul is “filling up” what is “lacking” in the sense that he is filling up the afflictions that are to be expected during this age. He is helping to complete all the sufferings, (birthpangs) that must occur until Jesus, the Messiah returns.[24]

NOTES

[1]Scott Hafemann, 2 Corinthians, NIVAC (Grand Rapids: Zondervan, 2000), 438.

[2]Ibid.

[3]Ibid.

[4]D. A. Carson, Basic for Believers: An Exposition of Philippians (Grand Rapids: Baker, 1996), 22.

[5]Ibid.

[6]Peter T. O’Brien, The Letter to the Ephesians, PNTC (Grand Rapids: Eerdmans, 1999), 226.

[7]Ibid.

[8]Ibid., 250.

[9]Ibid, 251.

[10]Ibid., 251-252.

[11]Peter T. O’Brien, Colossians and Philemon, WBC, vol. 44 (Waco: Word, 1982), 75.

[12]Ibid., 77-78.

[13]Ibid., 77.

[14]Linda L. Belleville, “‘Imitate Me Just as I Imitate Christ’: Discipleship in the Corinthians Correspondence,” in Patterns of Discipleship in the New Testament, ed. Richard N. Longenecker (Grand Rapids: Eerdmans, 1996), 134.

[15]O’Brien, Colossians and Philemon, 78.

[16]Ibid., as translated by O’Brien, from E. Lohmeyer, “Probleme paulinischer Theologie. I. Briefliche Grussuberschriften,” ZNW 26 (1927), 158-73.

[17]Ibid.

[18]N. T. Wright, Colossians and Philemon, TNTC, vol. 12 (Grand Rapids: Eerdmans, 1986), 87-88.

[19]Ibid.

[20]Ibid., 88.

[21]Ibid.

[22]Schreiner, “The Pauline Mission, Ministry, and Suffering,” 61.

[23]Wright, Colossians and Philemon, 89.

[24]Ibid.

Suffering (pt 1)

2007-05-18T13:30:00.000-05:00

Introduction

With the recent news of the martyrdom of our brothers in Turkey, many of us would due well to think about the role of suffering in the Christian life. Those of us blessed to live out our faith in the western world have had to endure little or no suffering for the cause of Christ. But this is not true for the Church in the rest of the world. In an effort to better understand and appreciate the trials of our brothers and sisters, and perhaps prepare for our own in the future, we should think more deeply about suffering.

One of the central motifs in the epistles of Paul is suffering.[1] The concept of suffering appears in Paul’s epistles over sixty times.[2] Paul even speaks of suffering as being universal when in Romans he states that “the whole creation has been groaning in labor pains until now” (8:22). This emphasis on suffering should come as no surprise to readers of the New Testament, for Paul himself clearly suffered much during his time of Christian ministry (2 Cor 11:22-28). For Paul, these sufferings were not without purpose. In truth, they played an essential role in his ministry and teaching, and served as an example for other believers. Those sufferings were essential because of their relationship to the sufferings of Christ. In the discussion of suffering in Paul’s epistles, one must also have an understanding of how Paul viewed the sufferings of Christ himself.

The purpose of this paper is to explore the various ways in which Paul speaks of suffering in connection with his ministry as an apostle, and his life as a believer. In attempting to draw these connections, one can see at least four issues that arise from the relationship between suffering and his ministry in Paul’s epistles: the sufferings of Christ, a defense of Paul’s ministry, the essence of Paul’s ministry, and the believer’s fellowship with Christ. This paper will attempt to examine these themes by synthesizing Paul’s related teaching from various passages within his epistles.

The Sufferings of Christ

The sufferings of Christ are often mentioned in Paul’s epistles (e.g. Gal 6:17; Col 1:24; 2 Cor 1:5; 4:9). Clearly in Paul’s writings, the sufferings of Christ are both unique and sufficient for salvation (Gal 1:4; 1 Cor 1:18-31; 2 Cor 5:16-21).[3] For Paul, the sufferings of Christ were typified in the cross. He saw the cross as vital for Christian reflection and life.[4]

Paul tells us that it was on the cross that God made Christ to suffer in order that He might become a propitiation for our sins (Rom 3:25), and thus reconcile the world to God (2 Cor 5:19). Paul uses the metaphor of propitiation for our sins to speak of Christ averting God’s wrath.[5] Paul explains this metaphor through a long argument in Rom 1:18-3:20. There he says, “the wrath of God is revealed from heaven against all ungodliness and unrighteousness” (1:18). When Paul says that Christ is the “propitiation,” he is telling his readers that sinners can be saved from the wrath of God because, through His suffering and death, Christ has turned away the wrath of God (cf. Rom 5:9; 1 Thess 1:10).[6] Thus, for Paul, it was through the suffering of Christ on the cross that salvation was accomplished (Acts 13:26-39; Rom 3:21-26; 2 Cor 5:21).

One of the key texts for Paul’s teaching on the cross is found in his letter to the Philippians. Paul quotes an early Christian hymn as he writes of “Christ Jesus who emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (2:7-8). Here Paul shows that Christ was faithful to the Father through his suffering, and accomplished God’s purpose of salvation, for which Christ was then “highly exalted” (2:9).

Paul very often links his own sufferings to the suffering and cross of Christ, and this passage from Philippians (2:6-11) lies at the center of that relationship.[7] Paul views his sufferings as being directly related to those of Christ. The section that follows explores the relationship between the sufferings that Paul describes of himself in his ministry and the suffering of the Lord Jesus Christ.

NOTES

[1]Thomas Schreiner, “The Pauline Mission, Ministry, and Suffering” (classroom lecture, 22240 – Advanced Introduction to New Testament, Spring 2001, photocopy), 61.

[2]Scott J. Hafemann, “Suffering,” in the Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity, 1993), 919.

[3]Hafemann, “Suffering,” 920.

[4]J. B. Green, “Death of Christ,” in the Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity, 1993), 201.

[5]Leon Morris, New Testament Theology (Grand Rapids: Zondervan, 1986), 34.

[6]Ibid., 34-35.

[7]Green, “Death of Christ,” 208.

Reflections from the "Batcave of Evangelicalism"

2007-04-27T21:07:00.000-05:00

Recently, the 'band of brothers' that make up the heart and soul of the Together for the Gospel Conference got together and reflect on last year's conference and talk a little about the next one in 2008. Their chat was recorded and and be viewed online.

The video is helpful in that we get access to some of the behind the scenes planning and rationale for the way the conference was put-on. Some of the issues they talk about include the T4G affirmation and denials statement, the impact of the speakers' messages on each other, the recent release of the messages in book-form, and how these men have come together for the gospel.

This last point is significant because it has raised the most contraversy. Two Southern Baptists, a Presbyterian, and a Sovereign Grace guy go into a bookstore . . . . No, really, all of these men involved in pastoral ministry and other ministry organizations, all with differing convictions on issues ranging from baptism to church polity to spiritual gifts, coming to together in a significant way really speaks to modern evangelicalism. In fact, I think it is in many ways a model for how we can link arms in ministry, for the sake of the gospel, without losing our theological distinctiveness.

Finally, I think these men demonstrate the importance and joy of godly ministerial friendships. It is so obvious that these are not just speakers at the same conference. They are close friends. That not only give the conference a different dynamic, but it also helps other ministers see a vital component in current pastoral ministry - teamwork and friendship.

I look back at my own time at the T4G conference as a great blessing and look forward to going in 2008. Check out the video and you will be encouraged.

Family Devotions

2007-04-27T16:42:00.000-05:00

The Irish Calvinist has a great post on some of the basics of family worship. These days, family worship has fallen on hard times. This is a shame because the imperative is clear from the Bible -

"Hear, O Israel: The Lord our God, the Lord is one. [5] You shall love the Lord your God with all your heart and with all your soul and with all your might. [6] And these words that I command you today shall be on your heart. [7] You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. [8] You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. [9] You shall write them on the doorposts of your house and on your gates." Deut 6:4-9

Family isn't just a good idea, it's God's plan for the raising of children. Paul is clear that if a father is present, he is to take leadership in teaching his children to love, fear, and serve God -

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. Eph 6:4

So, scoot over to the Irish Calvinist for some practical advice and check out some of these other resources as at Monergism.com as well.

Praying the Scriptures

2007-04-11T12:57:00.000-05:00

In his book, A Call to Spiritual Reformation, D. A. Carson says,

“Christians learn to pray by listening to those around them. Nothing is intrinsically bad about this. If we lived in a time and place where Christians were characterized by knowledgeable, anointed praying, it would be a wonderful privilege to learn from them. Sadly, although there are a few signs of resurgence, prayer in the West has fallen on hard times, and there are few models to hold up to a new generation of believers. Then how shall we reform our praying? Surely the best answer is to turn again to the prayers of the Bible. If every part of our lives is to be renewed and reformed by the Word of God, how much more should that be so of our praying? If our generation does not cast up many prayer warriors whose habits in prayer accurately reflect the standards of Scripture, it is all the more urgent that we return to the primary source. Then we shall learn afresh what to pray for, what arguments to use, what themes on which to focus, what passion is seemly, how these prayers fit into a larger Christian vision, how to maintain the centrality of God himself in our praying.”

If Carson is right - and I think he is - how do we go about making the Bible a central part of our prayers? How do we pray the Scriptures? The following is a handout I gave to our church's prayer team a little awhile that is an attempt to answer that question.

Praying the Scriptures

“Continue steadfastly in prayer”

Colossians 4:2

Praying the Scriptures make our prayers effective because they enable us to pray according to God’s will. That means that whenever we pray, we are seeking first his Kingdom (Matt 6:33). There is never a question of whether or not what we are praying for is his will to be done (1 John 5:14). This is a short guide on how to pray the Scriptures.

1. Read the Passage

You cannot pray over something you do not understand! Begin by reading the passage. Try to come to come to a good understanding of what it is saying. To help, think through the following questions:

< What does the passage teach us about God? God the Father, Jesus, his Son, or the Holy Spirit? Does it teach something about his nature or character? An action he has performed in the lives of his people?

< What does the passage teach us about our relationship with God? Is there a promise to believe, wisdom to embrace, an example to follow, a sin to avoid?

2. Meditate on the Passage

The point of mediation is to unite what you know in your head with what you feel in your heart. There are two ways to do this. The simpler way is ask yourself,

< If I really believed that this passage is saying, how would my life be different? What kind of change is required in my life?

< Why is God showing me this now? What is going on in my life that makes this so vital?

A more involved way of meditating over the passage is the method employed by Martin Luther. After you have read the passage, ask yourself,

< What is there in this passage to thank God for?

< What sin does this passage reveal in my heart that I must confess?

< What is there in passage that reminds me of what I can be thankful for in Christ?

< What does this passage reveal that I need in my life and should ask God for?

3. Pray over the Passage

Now you are ready to pray. Begin to turn the teaching of the passage into your prayers. Consider how the passage teaches you to better love God with all your mind, heart, soul, and strength, and your neighbor as yourself. Pray for those things.

John Piper is BAD

2007-04-10T11:25:00.000-05:00

The doctrines of total depravity and original sin have never been so fun! Check out this awesome video - John Piper is Bad (Extended Cut).

If you don't know who John Piper is, or why this is so funny (and true!), please check out these websites:

Desiring God (Piper's sermons and writings)
Imputed and Original Sin

Jesus, Israel, and the Church: A Brief Overview

2007-04-10T07:37:00.000-05:00

Recently, a famous Christian pastor made some comments at a conference about eschatology that caused quite a stir among some pastors and blogs. Since then, much coffee has been brewed and consumed over theological debate and discussion, and many keyboard strokes laid down regarding Israel's relationship to the Church. Here is my humble contribution to the discussion.

The Church as God's New Humanity (Eph 2:10-18)

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. [11] Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands— [12] remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. [13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14] For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15] by abolishing the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, [16] and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father.

This title for the church (i.e. a “new humanity”) shows its continuity and discontinuity with the Old Testament. It seeks to explain how the Gentiles receive the blessings of God without submitting to either circumcision or the Mosaic law. The answer, of course, is tied to Jesus Christ as the ‘last Adam’ and the ‘true Israel.’

Jesus as the Last Adam

Jesus replaces Adam, ‘the first man’ of the ‘first creation’ as ‘the new man’ of the ‘new creation.’ Adam stands as our representative. Because of his sin, he corrupts the first creation. However, Jesus, as our second Adam, also stands as our representative and inaugurates a new creation (Rom 5:18-19; 6:5ff; 2 Cor 5:17). What is true of individual Christians as God’s ‘new man’ / ‘new creation’ is also true of Christians corporately. Paul speaks explicitly of God’s creation of ‘one new man’ in Christ that is distinct from both Jew and Gentile. This ‘one new man’ is God’s ‘new humanity’ in Christ (Eph 2:10-18). Paul claims that this ‘one new man out of two’ (Eph 2:15) is the ‘mystery’ made known by revelation (Eph 3:3-6). This ‘one new man out of the two’ that God created in Christ (Eph 2:15) is the ‘church’ (Eph 3:10).

Jesus is the True Israel

The New Testament understands Jesus Christ to be the ‘true Israel’ and therefore all who entrust themselves to him, whether ethnically Jewish or Gentile, are Abraham's ‘children of promise’ – they are ‘true Jews,’ and ‘Abraham's seed.’ Examples:

1) Jesus replaces Israel as God's Son (Hos 11:1; Matt 2:14-15).

2) Jesus replaces Israel as the ‘true vine’ (John 15:1 – see Ps 80:9-16; Isa 5:1-7; 27:2ff; Jer 2:21; 12:l0ff; Ezek 15:1-8; 17:1-21; 19:10-14; Hos 10:1-2).

3) Jesus succeeded as the true Servant of God where Israel failed. Jesus reenacts Israel’s history: the exodus from Egypt (Matt 2:19-20), the crossing of the Red Sea (Matt 3:13-17), the temptations in the wilderness (Matt 4:1-11), and the arrival at Mt. Sinai to receive the law (Matt 5:1-2), and He receives the expected out-pouring of God’s Spirit (Matt 3:16; cf. Isa 44:2-3; Ezek 36:25-27), showing that Jesus is truly the Son with whom God is pleased (Matt 3:16). John also uses the great images for Israel in the Old Testament for Jesus and His disciples (the good shepherd and the flock in 10:11-16 and vine and the branches in 15:1-5).

4) Jesus replaces Israel as Abraham's seed (Gal 3:16). To be a part of the people of God, you must be a child of Abraham. Paul's argument in Galatians 3 runs like this: becoming Abraham's descendent is not realized in connection with the Mosaic law but in connection with Jesus (cf. Gal 3:7). Why? Because Jesus is the promised ‘seed’ (Gal 3:16) through whom God would bless the nations (3:8). Paul's conclusion: “if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise” (Gal 3:29). Through Christ the covenant is fulfilled and those who become a part of the people of God do so through Him, thus they too are part of the fulfilled covenant. The true people of God (Israel) is seen in the Church (both Jews and Gentiles – Gal 3:6-9, 6:16; Rom 2:28-29), though God has yet to finish His work with ethnic Israel as well (Romans 9-11).

Summary

Gentile Christians have not been added to an already existing entity, namely Israel. The entity (the Church) is new. And in this new entity, Gentiles are fully equal heirs with the Jews. The church is not simply an extension of Israel – it is a new body, a new entity, it is ‘one new man’ (Eph 2:15). However, because Jesus Christ is the authentic Israel, the true seed of Abraham, and because Christians are "in Christ," what was true of Israel as God’s people becomes true of the church as God's people. Thus, Paul can call the church ‘the Israel of God’ (Gal 6:16), i.e., the true spiritual Israel.

The LORD is Risen!

2007-04-08T15:20:00.000-05:00

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. 1 Corinthians 15:12-22

Good Friday Meditation

2007-04-06T07:44:00.000-05:00

On the Thursday of holy week, Jesus celebrated the first Lord’s Supper with his disciples, had an intense night of prayer in the garden of Gethsemane, and then was betrayed by Judas into the hands of the Jewish religious leaders. His friends, the disciples, were afraid and abandoned him. Jesus was taken before Caiaphas the high priest, who questioned Jesus and called others to testify against him. Though the witnesses contradicted each other, Jesus was charged with blasphemy and beaten.

The next morning, he was then taken to Pilate. Though the Jewish leaders believed Jesus should die for blasphemy, it was not within their authority to execute him. They needed the Roman government to pass judgment on him. By his own admission, Pilate could find nothing with which to condemn Jesus. He even asked the Jewish people to have him released, but they refused, choosing to have a murderer released instead.

We read the rest of the story in Matthew 27. [27] Then the soldiers of the governor took Jesus into the governor's headquarters, and they gathered the whole battalion before him. [28] And they stripped him and put a scarlet robe on him, [29] and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, "Hail, King of the Jews!" [30] And they spit on him and took the reed and struck him on the head. [31] And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. [32] As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. [33] And when they came to a place called Golgotha (which means Place of a Skull), [34] they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. [35] And when they had crucified him, they divided his garments among them by casting lots. [36] Then they sat down and kept watch over him there. [37] And over his head they put the charge against him, which read, "This is Jesus, the King of the Jews." [38] Then two robbers were crucified with him, one on the right and one on the left. [39] And those who passed by derided him, wagging their heads [40] and saying, "You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross." [41] So also the chief priests, with the scribes and elders, mocked him, saying, [42] "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. [43] He trusts in God; let God deliver him now, if he desires him. For he said, 'I am the Son of God.'" [44] And the robbers who were crucified with him also reviled him in the same way. [45] Now from the sixth hour there was darkness over all the land until the ninth hour. [46] And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" [47] And some of the bystanders, hearing it, said, "This man is calling Elijah." [48] And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. [49] But the others said, "Wait, let us see whether Elijah will come to save him." Then the apostle John tells us Jesus’ last words. “When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.” (John 19:30).

Jesus’ last words might seem odd, perhaps even confusing – what did he mean? What’s ‘finished’? How was it finished?

In order to understand Jesus’ words we have to go back to the very beginning of creation itself.
Genesis, the first book of the Bible, tells us that “In the beginning, God created the heavens and the earth” (1:1). In the next six days, God creates light and darkness, stars and planets, plants and animals, and then he crowns creation by making humanity.

In Genesis we see that God says, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth… And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’ [29] And God said, ‘Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. [30] And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so. [31] And God saw everything that he had made, and behold, it was very good” … The Lord God took the man and put him in the garden of Eden to work it and keep it. [16] And the Lord God commanded the man, saying, "You may surely eat of every tree of the garden, [17] but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die… And the man and his wife were both naked and were not ashamed.”

Everything was great – perfect – in God’s creation. But that doesn’t seem to be the case today.
The world isn’t very good – children are abused and murdered; men and women struggle with addictions of every kind; people die of disease and starvation everyday around the world; wars destroy everything from families to entire countries; ethnic cleansing and genocide threaten to wipe out whole people groups. Something is wrong. Genesis tells us what happened. God’s word tells us how we went from God’s very good creation to the human-made mess we live in today.

In Genesis 3, we read, “Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, ‘Did God actually say, “You shall not eat of any tree in the garden”?’ And the woman said to the serpent, ‘We may eat of the fruit of the trees in the garden, but God said, “You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.”’ But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’ So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths” (3:1-7).

Like a perverse joke, Adam and Eve got what they desired. But it was a hideous distortion of the promise given by the serpent. Yes, they are more like God, but not in a way they were expecting. Now they know about good and evil. But they know it differently than God does. Think about doctor who specializes in cancer. The doctor knows about cancer. He knows what it looks like, how is grows, how it kills. He even know how to treat it. But he doesn’t know it the same way as the patient who has cancer. The patient has an intimate knowledge of sickness and it treatments because he has the cancer. In a similar way, Humanity now knows sin, not as the doctor, but as the patient – we know it from the inside, because we are now sinners.

Immediately after they eat, Adam and Eve realize that something is different. For now, they fell shame for what they did. In trying to cover themselves with fig leaves, they are trying to hide their sinfulness. Unlike before, they now have plenty to be ashamed of and begin covering up.

So, instead of becoming like God, their rebellion brought pain and suffering into the world. The relationship between man and women was cursed, the relationship between humanity and God was cursed, the relationship between humanity and the rest of creation was cursed. Sin corrupted the totality of humanity and the world they lived in. In fact, in the very next chapter, we see Adam and Eve’s first son, Cain killing his brother Abel out of jealousy and anger.
The world was no longer very good, now it was corrupted by humanity’s sinfulness.

And yet, in the midst of that corruption, God makes a remarkable promise to humanity. Picture this – God’s intimate creation, those who were made in his image, refused to believe God at his word, wasn’t satisfied with the abundance of God’s provision for them, and rebelliously disobeyed his word. Imagine your teenager has just turned 18. You’ve given them a new BMW,
paid their way to an Ivy League university for four years, rented them an apartment, and told them that you are giving them their inheritance early as spending money. In response, they do not embrace you, they do not devote themselves to their studies with hard work. Instead, they spit in your face, yell at you for trying to tell them where they should go to college, then accuse you of not really loving them. Not exactly the response you were hoping for!

And yet, in the midst of their sin, God gives them hope. In Genesis 3:14-15 we read that, “The Lord God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall crush your head, and you shall bruise his heel.’”

God says, the one will have an offspring that will be injured by the serpent, but will in turn, deliver a deathblow to the serpent. In the mean time, there will be enmity between the children of the woman and Satan, the serpent. That is, there will be an on-going spiritual conflict. All throughout the Bible, we see godly men and women struggling against sin and Satan. Because we are sinners, we all fail in that struggle. Our very nature is now sinful and so we sin and sin and sin. Even as God’s people, we fight and kick and scream and try to live for God, but we fail to live the kind of perfect life that is required by God’s immeasurable holiness.

Therefore, what all of humanity needs is a Savior. We need a way to be made right with God. We need that son of Eve to come and crush the head of the serpent, and end our struggle with sin. That is exactly what we received in the person of Jesus Christ. Hebrews tells us that Jesus, became like us – taking on flesh and blood – “[so] that through death he might destroy the one who has the power of death, that is, the devil,” (Heb 2:14).

Jesus is God, and came to earth, taking on flesh like humanity. Jesus lived a perfect life before God, and then allowed himself to be crucified in our place. Paul explains that the cross was the great exchange. He says, “For our sake [God] made him – that is Jesus – God made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21). On the cross, Jesus satisfied God’s wrath against our sin. The judgment that we deserve fell on Jesus, our substitute. The Bible says, he did this so that, “[God might forgive our sins], by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Col 2:13-15).

As a part of sinful humanity, we stand guilty before God, enslaved to sin. But on the cross, though Jesus was bruised, he crushed the head of the serpent, defeating him and winning salvation for his people. What Satan could not know was that death could not hold Jesus, and he was raised back to life just a few days later, proving he was the savior humanity needed.

So as we read Jesus’ final words – it is finished – we now know what they mean. He has fulfilled the promise of God, and finished our struggle with sin, defeating Satan through his death on the cross, providing salvation for us by being our substitute. Death is dead, love has one all to the glory of God.

Matthew 26:26-30 - Maundy Thursday Meditation

2007-04-05T13:06:00.000-05:00

Matthew 26:26-30, Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body." [27] And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you, [28] for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. [29] I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." [30] And when they had sung a hymn, they went out to the Mount of Olives.

It was on the Thursday before his crucifixion that Jesus ate his last meal with his disciples. It was a Passover meal that Jesus celebrated with His disciples. The meal probably went like any other at the beginning. However, at some point within the ceremonial Passover meal, Christ did something different.

There are traditionally four cups of wine that are consumed during a Passover meal. Each cup represents something different. It was probably before the third cup – the cup of blessing –
that Jesus forever transformed the Passover meal for the people of God. He showed himself bringing fulfillment to the Passover meal, transforming the meal into what we know as the Lord’s Supper. As Jesus explains his fulfillment of the Passover, he makes three allusions to the Old Testament to show how he is about to bring salvation to his people.

Exodus 24:8

The first allusion we see to the Old Testament comes in Christ’s words “for this is My blood of the covenant.” In Exodus 24:8, God has delivered the people of Israel from Egypt. God leads the people into the wilderness, and there He provides them with water, manna, meat, and gives them instruction to observe the Sabbath. For three months, the Lord provides for Israel.

After three months, God brings the people to Sinai. At Sinai, God gives a message to Moses for the people: See how I have delivered you from Egypt; See how I have provided for you. God say, “Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation” (Exodus 19:5-6a).

The people respond: “all that the Lord has spoken we will do!” So the Lord commands Moses to have the people consecrate themselves. And on the third day, the Lord came down to Sinai. Amidst smoke, lightening, thunder, earthquakes, and the sound of blasting trumpets, the Lord gave to the people the Ten Commandments, but the sinful people could not handle the encounter with the holy God so they told Moses to go up and listen to the Lord. There, the Lord gave Moses more instruction for the people. Then Moses seals the covenant between God and Israel: “Moses came and told the people all the words of the Lord and all the rules. And all the people answered with one voice and said, ‘All the words that the Lord has spoken we will do.’ [4] And Moses wrote down all the words of the Lord. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. [5] And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the Lord. [6] And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. [7] Then he took the Book of the Covenant and read it in the hearing of the people. And they said, ‘All that the Lord has spoken we will do, and we will be obedient.’ [8] And Moses took the blood and threw it on the people and said, ‘Behold the blood of the covenant that the Lord has made with you in accordance with all these words’” (Exod 24:3-8).

With the sacrifice of young bulls, the covenant was sealed. The blood that was sprinkled on the altar and the people, represented the covenant that God had made with Israel.

When we come to the New Testament, we see Jesus using the same phrase that Moses used so many years before. Yet Jesus changes the wording slightly – he says for this is “my blood of the covenant.” Why does he do this? Jesus understood the violent death He was about to undergo was to be the sacrificial death that would ratify a new covenant with God’s people. Just as Moses ratified a covenant with Israel by the shedding of blood, so now Jesus would inaugurate a new covenant with the shedding of His own blood.

Earlier in the book Matthew has told us that Jesus would save His people from their sin (1:21, the words of the angel to Joseph). Here we see how Jesus would do that – it is through His sacrificial death that Jesus will save his people from their sins and usher in the beginnings of a new covenant with God’s people.

Jeremiah 31

The people of Israel longed for the promise of a new covenant. In fact, the new covenant was a long awaited reality for the faithful followers of God. After Israel proved herself to be unfaithful to the covenant, God allowed her to be sent into exile as He had warned. And yet, even after decades of disobedience, God had mercy on Israel. Through the prophet Jeremiah, God promised that He would establish a new covenant with Israel.

But what’s to stop them from breaking this new covenant, just like they broke the old one? My son loves to play with balloons. But almost as much as playing with them, he love popping them. I can give him a balloon and he’ll play with it, then pop it. I can blow-up another one and say, ‘don’t pop it,’ but what’s to stop him? For him, the temptation is too great.

Likewise, as humans, we are sinful. Sin and rebellion is the very definition of human nature. There was nothing to stop Israel from breaking another covenant if it was like the first one. God knew that, so he promises a different kind of covenant. He says he will make a covenant that the people will not break. How could he do this? God promised to change the people’s heart, by putting his Spirit in them.

Jeremiah 31:31-34 – “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, [32] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. [33] But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”

This is the new covenant that Jesus is going to bring about. A covenant made up of men, women and children who have true faith in Christ, because God himself puts it in them, through the Holy Spirit that regenerates our hearts, and empowers our obedience to God. Jesus tells his disciples that it is through his coming sacrifice on the cross, through the shedding of his own blood, that he will bring about the new covenant long promised by God.

Isaiah 53

The book of Isaiah is all about servanthood. Isaiah shows how Israel failed to be the servant that God wanted her to be. And yet, Isaiah also describes a unique Servant will fulfill all that Israel was supposed to be. Isaiah gives us five songs about this Servant. These songs describe the Servants’ humiliation, vicarious suffering for His people, and His exaltation by God.

Here in this Matthew passage, Jesus identifies Himself as Isaiah’s Servant. Three phrases in Jesus’ statement about His blood can be seen as coming from various passages within the Servant Songs. But the clearest is from Isaiah 53. Jesus says, “this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

In Isaiah 53, the prophet says, “[4] Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. [5] But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. [6] All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. [7] He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth …. [10] Yet it was the will of the Lord to crush him; he has put him to grief; [he will] make many to be accounted righteous, and he shall bear their iniquities …. he bore the sin of many, and makes intercession for the transgressors.”

Again, we see that Christ is telling His disciples that His death, the shedding of His blood will achieve an atonement for the sins of many. Just as Jesus broke the bread, so His body would be broken; just as Jesus poured the wine, so His blood would pour from His body. It is for us that that His body was broken, and His blood spilled.

As the prophecy tells us: Christ bore the punishment for the sins of others. It is in this way that Christ came to save many – He became the atoning sacrifice that satisfied the wrath of God against sin.

Today as we remember that first Lord’s supper, let us remember again how Jesus fulfilled the promises of God, and won our salvation for us.

Driscoll Seeks a "City Within the City"

2007-04-04T20:36:00.000-05:00

Mark Driscoll, pastor of Mars Hill Church in Seattle, is currently preaching through the book of Nehemiah. For those of you who don't know who Driscoll is, just do a quick google search. He is probably the most loved/hated pastor since Calvin. He is reformed in his theology and has an incredible passion to reach the lost of his city and the world.

Driscoll's sermons on Nehemiah are showing the rebuilding of God's people into what God desires them to be - a light to the pagan world around them. In my opinion, that message from the book of Nehemiah could not be more appropriate for the church today.

I just finished preaching though Nehemiah at the end of last year and after watching his sermons (which can be downloaed for free as mp3 or dvd files) I am already wishing I could do it again. Driscoll has a way of making me excited about the biblical material he is covering more than many preachers. For me, his passion for God and his Word, and for his people to be on mission is infectious.

I would encourage you to go check them out (along with some of his other past sermons).

Reaching the LOST...!?!

2007-04-04T20:30:00.000-05:00

Tony over at the Shepherd's Scrapbook has stumbled across a new outreach edition of the ESV designed to reach the LOST. Awesome (and hilarious)!

(If you don't get this, check out an ABC network affliate on Wednesdays at 10:00pm).

Matthew 21:16

2007-03-23T13:59:00.000-05:00

This past week, I was struck by how incredible a thing it is worship God with your children at church. I was helping my 5 yr old son, Joshua, read the lyrics on our song sheet during our evening prayer gathering and he began singing with great gusto – totally void of the inhibitions and fear of man that mutes the singing of so many adults!

While this is not an unusual practice for us, it struck me what I was hearing my son singing. He hasn’t learned all the verses to many of our regular songs, but he does know many of the choruses by heart. So, as I am finish moving my finger across the words, he begins to sing things like….

O the wonderful cross, O the wonderful cross!
Bids be come and die, and find that I may truly live.

You are worthy, Father Creator.
You are worthy, Savior, Sustainer.
You are worthy, worthy and wonderful;
worthy of worship and praise.

Grace, grace, God’s grace,
grace that will pardon and cleanse within;
Grace, grace, God's grace
grace that is greater than all our sin!

Hearing him sing not only brought tears to my eyes, but it also reminded me of a couple of things.

First, the songs we sing have a tremendous impact on our theology – what we believe about God, Christ, the Bible, the Christian life, etc. What we teach our people in church is just as important as what we teach our children to sing. Do not misunderstand though and think we only have our kids sing ‘adult’ songs. No, we also sing songs like,

There’s a flag flying high in the castle of my heart,
in the castle of my heart, in the castle of my heart.
There’s a flag flying high in the castle of my heart,
for the King is in residence there…

Nevertheless, one of my kids’ favorite songs (which can often be heard echoing down the hallways of our home) is ‘He is Exalted.’

Second, our children are so ready to soak up anything we put before them. I do not believe my son is a Christian yet. However, I do think he has a tremendous grasp of the cross. One of the teachers in our mid-week missions class told me Joshua wanted to pray to dismiss the class at the end of their time. Part of his prayer went … “I’m sorry that your Son had to die for our sins.” What we say, read, pray, and do around our kids affects their thinking and eventually their lives.

Third, parents have the primary responsibility for their children’s spiritual maturity. I realized that I should sing more with my children, I should read the Bible more with my children, I should pray more with my children. Regardless of how great the church programs are, my kids are my responsibility.

I hope Joshua keeps singing of the glories of God. And I hope that his exposure to the Bible in song, in teaching, and (hopefully) in the example of my wife and I will be used by God’s Spirit to bring him to a saving faith in Christ. Until then, I will continue to pray for him and will continue to unashamedly glory in hearing him loudly sing to the Lord of the Universe.

Praying to Stand Firm: A Meditation on Ephesians 6:18-20

2007-03-17T18:44:00.000-05:00

Paul says, “Stand therefore … praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints” (6:14,18-20).

We are given a picture of prayer that shows it to be foundational for the deployment of all other spiritual weapons given to us by God (6:10-17). It is in the context of prayer that the armor is put on and the sword is put into action. Thus, prayer is crucial if we are to stand firm in the spiritual battle.

So how do we pray to stand firm? Paul gives us five instructions for how we are to pray.

We Should Pray in the Spirit

What does it mean to pray in the Spirit? As always, context is king. Look back to verse 17, “take … the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication” (6:17-18). I think the key to understanding what Paul means here is seeing the connection between the word and prayer.

The New Testament is clear that God’s Spirit doesn’t work apart from God’s Word. People need to hear the gospel for the Spirit to convict; people need to hear the Scriptures explained for the Spirit to mature them. Likewise here, there is a relationship between the Spirit and the Word. The Word is the Spirit’s sword – he is the one who makes it sharp and effective. If Paul wants us to pray in the Spirit, surely he wants us to pray in a Spirit-directed way. That is, we should allow him to direct our prayers as we better understand God’s will from his word.

To pray in God’s Spirit is to bring your request into conformity to the Spirit-inspired word. The painful truth then is that our prayers are only ‘in the Spirit’ insofar as they conform to God’s Word.We Should Pray at All Times It’s easy to pray in the midst of trouble, but here we are told to pray at all times. The good, the bad, the ugly; times of blessing and peace as well as poverty and conflict. We should pray on vacation; we should pray at work.In the immediate context, we are to be praying at all times, because that is what keeps us strengthened in God’s armor. One Puritan pastor writes, “Now because of ourselves, we are as children, and no better able to wield this Armour of God, then David the Armour of Saul, the apostle adds that heavenly exercise of prayer.”

We Should Pray with All Prayer

When my dad was little, all he liked to eat was hamburgers – plain hamburgers. No ketchup, no lettuce, no onion, no pickle – nothing. And if they went out to eat somewhere that didn’t have hamburgers he wouldn’t eat anything. Eventually, his parents broke him of that stubborn habit. And with good reason, what kind of nutrition was he going to get from only eating hamburgers?Similarly, when we think of our spiritual health, how can we be nourished spiritually if we only pray the same kinds of prayers all the time?

When we look to the Scriptures, there are all kinds of prayers. We must mingle together our prayers, including praise of God. This is worshipful prayer for what God has done, not only in our lives, but in years past in the lives of his people. The focus of praise should of course be for what God has accomplished through Christ. Confession of sin is essential for warfare praying. The devil delights to come at us with accusations, playing to our guilt. But by confessing and repenting of our sins, because of Christ’s sacrifice for us, we will be encouraged, and well equipped to ward off such attacks. Thanksgiving is another important part of the Christian’s prayer life. Thanksgiving works in tandem with our petitions like the double action of our lungs – in petition we seek something for God, and in receiving it, the natural response is to exhale our grateful prayers of thanksgiving. Finally, there is petition or supplication. This comes in two forms – requests for ourselves and intercession for others. Like Moses for Israel, Abraham for Sodom, and Jesus for Peter, we must learn to intercede to God on behalf of others.

We Should Pray with All Perseverance

The Gospels tell us that Jesus told his disciples a parable, “to the effect that they ought always to pray and not lose heart” (Luke 18:1). Do you give up easily in prayer? Do you get frustrated and pout, not giving things over to God in prayer? Do you get down and disappointed and so lose heart, not seeking encouragement from God?

I am the kind of guy whose emotions can go up and down with ease. It doesn’t take much to excite me, or get me in the dumps about something. There is no way I would be able to continue in my ministry without prayer. One pastor has rightly said: “We must always pray or else we will give up.” If we are not praying, we will easily be choked by life’s riches and pleasures.We always make time for that which is important to us. We will not make time for prayer unless we understand how important it should be.

We Should Pray for All the Saints

Earlier we made the point that we must pray because we have an enemy. And we identified who that enemy was – the unfortunate thing is that we sometimes forget who that enemy is. Sometimes we mistake other people as the enemy – specifically, other Christians. Instead of fighting against spiritual forces, we want to fight each other.

But Paul here, corrects that sin. He says, pray “make supplication for all the saints.” We aren’t fighting a private war. We are all units in the same army; fight on the same lines. Therefore, we must pray that others may be able to stand and persevere as well.

If we are to stand firm against the attacks of the enemy, we must be devoted to prayer.

D. A. Carson - A Scholar's Scholar and a Pastor's Pastor

2007-03-17T13:59:00.000-05:00

D. A. Carson is one of my favorite writers and preachers. He is comfortable in both the halls of academia and the pulipts of churches around the world. And both are better off for him being there. I have probably learned more about God, the Bible, and how to live the Christian life from his books and sermons than any one pastor or professor I have had.

Recently, Mark Dever (pastor of Capitol Hill Baptist Church in Washington, D. C.) has waxed eloquent about why Carson is important to the church, and given us a preview of one of his new books. Go check out Pastor Dever's blog and you'll see why Carson is one of those few men who can truly help lead you closer to Christ.

You can also listen to some of Carson's sermons and read some of his popular and more scholarly articles and essays at Christway Media. All of his books are available at Amazon.com.

Edwards Online

2007-03-16T10:19:00.000-05:00

The Jonathan Edwards Center has recently put several thousand pages of Edwards' works online, free for use. This includes, sermon, notes, theological works - you name it. Furthermore, they are planning on putting up several volumes for the printed series in the near future, making the Edwards Center's site the largest online library of Edwards material, much of which is unavailable anywhere else.

For those of you who are already Edwards fans, this is great news. For those of you who don't know why Edwards is so important, check out the Center's main website or the excellent page devoted to Edwards at Monergism.com.

Reforming the Church Hip-Hop Style

2007-02-09T22:01:00.000-05:00

Until about 40 mintues ago, I never cared for anything related to hip-hop or rap. I have to admit that I did enjoy some of the beats, but the subject matter usually left much to be desired. However, I stumbled across a group called Christcentric that blew my mind.

Arriving at their website, I clicked on the first song - 'Mighty Fortress' (yes, it is THAT song!). Against the backdrop of ominous beats and rhythm, the song opens and I hear R. C. Sproul's voice declare "A mighty fortress is our God ... as Luther composed that great hymn while reflecting on the context of Psalm 46." Then comes the slightly altered/modernized, but nonetheless powerful, words of Luther's hymn set to a relentless, slow but driving hip-hop sound. Suddenly I was hooked.

The full album is called "City of God" - yes from THAT book by THAT church father! And over and over again, I was amazed by the depth of words presented in the distinctive hip-hop style. Christcentric calls for the Church to continual reformation in a way that would make many preachers envious. Now, if I can just find these guys in concert.... soli Deo gloria!

Be sure to check out the groups statements of faith and mission while you're downloading their songs to your ipod (they're better than most Churches').

Ron Luce – Well-Meaning Wolf?

2007-02-09T10:43:00.000-05:00

Ron Luce is the founder and president of Teen Mania Ministries. Among many other things, he has been at the forefront of the Acquire the Fire youth conference, which have now morphed into the Battle Cry youth conferences. In this book, Battle Cry for a Generation, Luce sets out his ‘battle strategy’ for reaching the youth of this country.

The book has some impressive endorsements from Josh McDowell (guru of anything related to Christian ministry to teens) and Jack Graham (former president of the SBC), to Kay Arthur (Precept Ministries and Bible Study author extraordinaire) and Church Colson who writes the forward. So, seeing the book at one of the Battle Cry conferences, I decided to buy it and see what had everyone talking.

The book begins with something of an intended shock-effect couple of first chapters. There, through voluminous statistics, song lyrics, teen testimonials, etc., Luce points out the incredibly negative influence society is having on our teens. In fact, he shows how the media and advertisers are marketing towards them like never before, dangling everything they shouldn’t have before their eyes to entice to their produces, leaving the companies wealthy and our teens emotional, physically, and spiritually sick. Luce leaves us wanting to know the answer for how to fix the problems we have seen.

Luce presents his plan in an appealing way (at least for most guys). The plan is presented as a ‘battle plan’ with militaristic terminology and imagery. I find this appealing because the Bible often presents our spiritual conflict as a war – Matt 11:12; Rom 7:23; 2 Cor 10:3; Eph 6:10-20; 1 Tim 6:12; 2 Tim 4:7; Jas 4:1; 1 Pet 2:11. Other pastors and preachers, like John Piper, use this dramatic imagery to help illustrate and tease out the implications of such teaching for our lives (see especially his book, When I Don’t Desire God: How to Fight for Joy).

Despite the appealing nature of his book’s themes and organization, I noticed something disturbing as I was reading – a lack of explaining Scripture. Luce hardly ever explains what the Scripture teaches about an issue, or applies that teaching to the problems facing teens. In fact, in a book that numbers 199 pages, Luce only mentions the Bible 31 times! Again, these not explanations of the Bible teaching either, they are simply proof-texts thrown on the back of a sentence or paragraph to support what we says, as on pg 56, where he cites 6 passages to show that God’s people are in a spiritual war. He doesn’t try to explain the significance of those texts teaching, he simply quotes them to prove his point.

But what is most disturbing of all is that I cannot find the gospel anywhere in the book! As far as I could find, the word ‘gospel’ is only used once. And it’s not as if he talks about the gospel without using the word ‘gospel.’ You cannot find any explanation of the Christian gospel anywhere in this book. That is, quite frankly, shocking. In a book on Christian ministry to teens, the gospel should be soaking its pages! After all, the gospel “is the power of God for salvation to everyone who believes” (Rom 1:16). Paul says that gospel is so important that “even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Gal 1:8-9).

Then again, this may be the heart of the problem. Maybe Luce doesn’t believe the biblical gospel? I know those are strong words to write, but consider the only way he mentions Christ’s death is in an exemplary way. Because Jesus died in obedience to God’s will, so should we. In fact, Luce sees the heart of Christian commitment being death to self and life for God (pp 66-67). This is not bad! What how can we do this? How is it possible to die to ourselves and our sin when our hearts are sinful and only sin comes from them (Jer 17:9; Prov 4:23)?

The Bible teaches that …
1) Christ died as a sacrifice that appeased God’s wrath against our sins (Rom 3:25);
2) This allows him to forgive our sins and remain just, having punished our sins (Rom 3:21-26);
3) What’s more, when we confess our turn and turn to God with faith in Christ, we receive the righteousness of Christ that allows us to be in right relationship with God (Rom 4:1-5:1);
4) Having been united to Christ in his death and resurrection by God’s Holy Spirit (Eph 1:13-14),
5) we can then follow his leading and put sin to death in our lives (Gal 5:16-25; Rom 6:1-23).

In Luce’s book I see nothing of Christ’s atoning death for his people’s sins, nothing of Christ’s righteousness for his people, nothing of the need to trust God for something we cannot do on our own, nothing of the true gospel. Luce does talk about God’s forgiveness, but never of the basis of that forgiveness. It seems, if we simply say we’re sorry and live like we’re sorry, then God will forgive us.

This is not simply an oversight in his book, either. Having attended on the huge, stadium Battle Cry events, I saw his beliefs in action. During the ‘invitation’ time on the first night, hundreds of teens stood and shouted ‘I choose the cross.’ But again, Luce said nothing of Jesus dying for sins. The only time he talked about the cross, he showed it to be an example to us to die to our selves as Jesus did. Thus, choosing the cross was choosing our own cross to die upon. Though, rooted in Jesus’ own teaching (Mark 8:34), it is nothing less than a distortion of the true gospel.

In the end, I can only believe that Luce is not leading teens to a true knowledge of Christ, but instead is a false teacher who comes in sheep’s clothing but inwardly is a ravenous wolves (Matt 7:15). If I am wrong, then I will gladly admit it! I would love nothing less than for Luce or someone from Teen Mania to respond here or elsewhere with an affirmation of their belief in the biblical gospel and then see them preach it as Paul did (1 Cor 1:23).

I am not trying to attack Luce on a personal level. I think his heart is in the right place. But I do think he does not understand the gospel and therefore is less than Christian. I do not write that with glee or delight. Instead, I write out of a deep concern for our teens who are caught in the mire of our culture’s sin. But what they need is not a call to pull themselves up by their boot straps and live better lives. What they need to hear is the powerful, life-transforming message of the gospel of Jesus Christ.

Prayer and Ministry (Part 3) - Praying for Pastors

2007-02-04T15:54:00.000-05:00

Have you ever noticed how often Paul asked others to pray for him?

Romans 15:30 – “I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf,”

1 Thess 5:25 – “Brothers, pray for us.”

2 Thess 3:1 – “Finally, brothers, pray for us,”

Eph 6:18-19 – “[pray] at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, and also for me,”

Despite having an incredible grasp of biblical theology – who God is, who humanity is in relation to him, and how God has definitely acted in Christ (just read Romans and Galatians!); despite having a divine mandate to preach to the Gentiles (Acts 9); despite his confidence in the gospel of Jesus Christ (Gal 1), Paul still believed he needed the prayers of God’s people for spiritual strength and the success of his ministry.

One pastor who understood the importance of the church’s prayers for his ministry was Charles Haddon Spurgeon. Spurgeon is known as the ‘prince of preachers’ and had one of the most successful preaching ministries ever in London during the mid- to late-1800’s. Many times, other pastors from America and around the world would come to visit Spurgeon, hearing him preach, and sometimes, seeking his advice on various issues. When they did, Spurgeon was always fond of showing visitors the “boiler-room” of the church. In his day, steam was the power source of the day. Boiler rooms were the powerhouses, the driving forces of everything from vast machines in factories to household heating systems. Boiler rooms however, were not pleasant places to visit. They were functional, dirty, and hot, often tucked away in the basement. They were places of hard work, not entertaining guests. So, when Spurgeon would say he wanted to show his visitors the ‘boiler-room’ they often were not thrilled at seeing it. However, the room he would lead them to, was not as they expected. They didn’t see the elaborate system of pressure gauges and pipes; instead, they saw 700 people bowed in prayer. Looking very confused, Spurgeon would explain that the real power behind his pulpit ministry was this so-called boiler room – the place where his people prayed. Spurgeon knew why prayer was important to a church.

Many pastors lack spiritual vitality because they lack prayer support from their people. Can you imagine the difference it would make for the relationship between the pastor and congregation if the people were committed to pray for their pastor every week? How much more willing would the church be willing to listen to the sermon they prayed for? How much more willing would the church be to follow a man they had been praying would be filled with God’s Spirit? How much more willing would the church be to show love for the pastor they have prayed for with tears? It is no surprise that the author of Hebrews unites a congregation’s willing to follow their leaders and their prayers for them: “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things” (Heb 13:17-18).

As a practical measure, someone in the church should organize a formal or informal group to serve as a prayer team for the pastor. Whether behind the scenes, or meeting on a regular basis, they should be committed to serving the pastor by constantly lifting him up before in prayer. Find passages that describe pastoral ministry (such as Acts 20), or passages that call for godly virtues (like Matt 5:3-12 or 1 Cor 13) and turn them into prayers for your pastor. If a more developed program is desired, the leader of this ‘pastoral prayer team’ could even contact the pastor a regular basis to find specific requests to be prayed for. A less formal approach could simply be a basic list of prayer concerns updated and slipped in a bulletin once a month. However, it is done, the words of Samuel towards Israel should be on the hearts and minds of God’s people: “Moreover, as for me, far be it from me that I should sin against the Lord by ceasing to pray for you, and I will instruct you in the good and the right way” (1 Sam 12:23).

M’Cheyne gave wise counsel to the church when he said, “Pray for your pastor. Pray for his body, that he may be kept strong and spared many years. Pray for his soul, that he may be kept humble and holy, a burning and shining light. Pray for his ministry, that it may be abundantly blessed, that he may be anointed to preach good tidings. Let there be no secret prayer without naming him before your God, no family prayer without carrying your pastor in your hearts to God.”

Prayer and Ministry (Part 2) - Praying for Yourself

2007-02-02T20:13:00.000-05:00

If you have ever received an email from me, you will have noticed at the bottom is a quote from Scottish pastor Robert Murray M’Cheyne. Writing to another pastor M’Cheyne told him, “what a man is on his knees before God, that he is and no more.”

This is not just true for the average Christian, but especially true for the pastor. Despite a very public form of ministry, all that ultimately matters is how the pastor stands before God. The pastor may be loved and adored for his preaching. He may be wealthy by the books he has written. But how is the condition of his heart before God? This ever-important question led M’Cheyne to write to a pastor:

“Study universal holiness of life. Your whole usefulness depends on this, for your sermons last but an hour or two; your life preaches all the week. If Satan can only make a covetous minister a lover of praise, of pleasure, of good eating, he has ruined your ministry. Give yourself to prayer, and get your texts, your thoughts, your words from God. Luther spent his best three hours in prayer.”

Thus, it is not only important for pastors to pray for their people, it is also of vital importance for the pastor to pray for himself.

Men occupying positions of spiritual leadership must expect to be the recipients of violent attack in various forms. In 2 Cor 11:23-29, the apostle Paul autobiographically cites the unique trials he faced as a minister of the Gospel: [I have ministered] with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me of my anxiety for all the churches. Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

On the evening of His arrest in the Garden of Gethsemane, Jesus gave the following exhortation to His slumbering disciples: “Watch and pray so that you will not fall into temptation” (Mark 14:38). In an chapter of the book Reforming Pastoral Ministry, Art Azurdia says, “The implication inherent in His words is clear: To divorce themselves from the means of grace (in this case, vigilant prayer), either by outright disregard or passive neglect, would render these disciples more susceptible to the temptation of spiritual compromise, a fact borne out by their experience a short time later (cf. Mark 14:50).”

Azurdia goes on to show that ministers of the Gospel are vulnerable to trials and temptations distinct to his calling:
- jealousy (‘why are his gifts more esteemed than mine?’);
- bitterness (‘why does the congregation criticize everything I do?’);
- fear (‘will they leave the church if I teach particular redemption?’);
- depression (‘will this church ever grow?’);
- grief (‘why have there been so few conversions?’);
- frustration (‘why does the board appear to distrust my motivations?’);
- doubt (‘why has God caused such suffering in the life of this family?’);
- anxiety (‘how will we ever afford to send our children to college?’);
- sexual indiscretion (‘why does it seem that my wife is not as responsive to me as other women in the church?’);
- despondency (‘why doesn't the congregation love Jesus with greater fervor?’);
- desperation (‘have I rightly discerned my call to ministry?’).

Given the unique nature of the pastor’s ministry, and the unique opportunities to fall to temptation, it is imperative that pastors work hard at carving out time to pray.

From experience, I can say the amount of my own prayerfulness affects my ability to pastor, especially preach. Because of this, when it is time to be in the Word and on my knees, I don’t answer the phone and often turn the computer off. I try to remove any and all distractions that may interrupt that time. I know this isn’t real popular among many pastors and congregations – the pastor is often seen as aloof or hard to find when needed. The truth is, much of the pastors time can be eaten up with non-essential things (the amount of telemarketing calls that come to the church is unbelievable!). But Edward Payson is surely right when he says, “It is in the closet that the battle is lost or won.”

E. M. Bounds says, "We are constantly on a stretch, if not on a strain, to devise new methods, new plans, new organizations to advance the Church and secure enlargement and efficiency for the gospel. This trend of the day has a tendency to lose sight of the man or sink the man in the plan or organization. God’s plan is to make much of the man, far more of him than of anything else. Men are God’s method. The Church is looking for better methods; God is looking for better men."

The pastor must be a man of prayer. More than anything else, he must be in prayer for the state of his soul before God.

21st Century Abolitionists

2007-02-02T11:59:00.000-05:00

This is the 200 year anniversary of the abolition of slavery in England, thanks largely to the work of William Wilberforce. Wilberforce is to be remembered by the Church because it was Wilberforce's faith in Christ that led to the belief that slavery was sinful and empowered his unrelenting work to end it. (His book, A Practical View of Christianity which explains his view of the need for religion to change society remains a true classic.) This accomplishment is being celebrated in two ways.

First, there is the new movie, Amazing Grace. This film dramatizes the story of Wilberforce and John Newton (famed pastor and author of the hymn, 'Amazing Grace') and the fight to end slavery in England. The talent is first-rate including such stars as Albert Finney, Michael Gambon, and Ioan Gruffudd leading the cast as Wilberforce. More info can be found at the movie's website.

The second 'event' remembering the abolition of slavery is perhaps more important. There is a move of modern abolitionists trying to raise awareness of today's slave trade. Yes, though officially abolished on two continents several decades ago, it is amazing to think that there are possibly more slaves today than ever before in the history of the modern world. The Amazing Change website explains how people can join in the effort to end slavery:

William Wilberforce's work is far from finished. There are still an estimated 27 million slaves in the world today. Modern day slavery can come in many different forms. Entire families may work long days in rice-mills, brick kilns or on plantations. Children may be abducted and forced to fight in a rebel's army. All of the people in these examples are slaves—they cannot come and go as they please and are often beaten or threatened with violence. They have no autonomy in their day-to-day lives and deserve the right to be free.

In conjunction with the release of the film Amazing Grace, we have launched a campaign to abolish modern day slavery and allow children and adults around the world to live in freedom. Through this campaign we hope to motivate students and communities to make their mark on history by speaking out against modern day slavery.

At theamazingchange.com, you'll learn about the "two great objects" that were central to William Wilberforce's Life:
- The abolition of slavery
- The reformation of manners (society)

Visit The Amazing Change and learn more about what efforts you can take to make these two great objects a part of your life. Educate yourself by reading stories about modern day slavery, learn how to start your own Clapham Circle, and sign the petition to end modern day slavery. Here you will find all the tools you need to take action against social injustice.

It seems to me that if we hold to the same kind of historic, Christian faith that Wilberfoce did, then we should be more than willing to continue on in the same kind of work that he did.

Check out the website, pray, and get involved for the good of humanity and the glory of God.

Prayer and Ministry (Part 1) - Praying for People

2007-01-29T12:17:00.000-05:00

Have you ever noticed how often Paul talks about praying for other Christians? Specifically, Christians he has ministered to? Col 1:3, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you.” Col 1:9, “we have not ceased to pray for you.” 2 Thess 1:11, “we always pray for you.” Phlm 1:4, “I thank my God always when I remember you in my prayers.” 2 Tim 1:3, “I thank God whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers night and day.”

In Acts 6, the apostles (who, among other things serve as models for pastoral ministry) say they cannot serve the widows – not because the task isn’t important, but because it is not their calling. Instead they said, “we must devote ourselves to the ministry of the word and prayer.” Prayer was integral to their ministry, and should be to ours as well.

C. H. Spurgeon says, “If you are a genuine minister of God you will stand as a priest before the Lord, spiritually wearing the ephod and the breastplate whereon you bear the names of the children of Israel, pleading for them within the veil…. The preacher who neglects to pray much must be very careless about his ministry. He cannot have comprehended his calling. He cannot have computed the value of a soul, or estimated the meaning of eternity. He must be a mere official, tempted into a pulpit because the piece of bread which belongs to the priest’s office is very necessary to him, or a detestable hypocrite who loves the praise of men, and cares not for the praise of God.... He cannot be one of those who plough deep and reap abundant harvests. He is a mere loiterer, not a labourer. As a preacher he has a name to live and is dead. He limps in his life like the lame man in the Proverbs, whose legs were not equal, for his praying is shorter than his preaching.”

As we consider what Paul says, here we should be struck by the fact that prayer is not easy. If we are serious about prayer, we will soon discover that prayer is work. Prayer involves struggle and tears groaning because of the fallen world in which we live. One of my spiritual heroes is Robert Murray M’Cheyne. He was a pastor in Scotland from 1836-1843, who died shortly before he turned 30 yrs old. He saw true revival and began a missionary movement to the Arabic and Jewish people of Palestine. But more than anything else, M’Cheyne was a man of prayer. He believed that as a pastor, he was responsible for the spiritual condition of all the people in his town. In his biography you can read of him keeping a large plaid blanket by his bed. And on many a cold night, his wife would wake up to find him awake, wrapped up in his blanket, praying for the people in his town. Once she even found him face-down on the floor weeping for them in prayer. She urged to come back to bed, to which he said, “O woman, I have the souls of three thousand to answer for, and I know not how it is with many of them.”

So, how can we do this? Can how we cultivate that kind of passion. First, we have to ask God to give it to us! Such a love for people can only spring from the depths of God’s own love for sinful humanity. Second, and more practically, we simply need to start praying for people. Do not try to become a M’Cheyne over night; start small. The easiest way to do this is by developing some kind of a prayer list. That is, list out the people or events that you want to pray for on a regular basis. Then make some plan to pray for them.

One pastor – Derek Prime – keeps a list of people to pray for on a regular basis and pulls it out right after his devotional time. He writes down a key thought from the passage, and then prays that thought for each of the names he covered that day. So for instance, if you read over 1 John 2:15, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” You may write down, ‘do not love the world,’ and make that your petition for everyone on your list for that day. You can pray through a couple people or families, mark where you ended and pick it up there the next day. In the end the method is not important. What is important, is finding some way of carving out regular time to spend with God praying for the people of church.

Paul sets the example for us in constantly praying for his brothers and sisters in Christ. Pastors should do the same. The pulpit ministry is vital, but not the totality of our ministry. Did not Jesus pray for us (John 17)? We must devote ourselves to praying for God's work in the lives of his people.

The Basics of Family Worship

2007-01-22T09:58:00.000-05:00

Introduction

Today, family worship has all but disappeared. This is surprising considering how widespread a practice it has previously been among Christian families. There is hope, though, with some having a renewed interest in family worship. Here are some brief thoughts about the basics of family worship that will hopefully help someone get off on the right track.

Teach God’s Word

A biblical mandate

God should be worshiped by reading and instruction from His Word. Through questions, answers, and instructions, parents and children are to interact with each other about sacred truth. As Deuteronomy 6:6-7 says, “And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (cf. Deut. 11:18-19).

The Lord makes it clear the family is to be the center for teaching. The principle here is just as valid today as it was in Moses’ day. As important as the local church is (and it is important!), the best vehicle for children to learn the ways of God is to have it ingrained in them by their parents – every day of their lives. God foresees both structured and unstructured times of teaching. Family worship provides a regular opportunity for structured teaching.

Teaching children is both the responsibility of fathers and mothers. Solomon says, “Hear, my son, your father's instruction, and forsake not your mother’s teaching,” (Prov 1:8). And, do you remember young Timothy’s testimony? How did he come to faith in Jesus Christ? Paul recounts for us that it was his mother and grandmother who taught him the Scriptures and led him to Christ: “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well” (2 Tim 1:5).

Certainly, we want to say that men need to take the initiative and be the leaders God wants them to be. Perhaps even during family worship, it is most appropriate for the fathers to teach. But mothers should not feel as if they have no obligation. If the father is not available to teach, the mothers should take the responsibility. That is exactly what both parents have – a responsibility to bring up their children in the discipline and instruction of the Lord. Family worship is a great context to that. We do our children a mis-service if we try to teach them all manner of things (money management, skills in building, cleaning their room, etc), but fail to teach them anything from God’s word, or show them how the others things we are teaching them relate to God’s word.

some practical suggestions

1. Today, the Lord has blessed us with many resources. For some, it may be easy just to sit down with the family and start teaching. But for many of us, it will be difficult to think through an explanation along with illustrations and good, specific application, particularly with younger children. This is where a very good family devotional can help. But don’t just choose one with a pretty cover! Look through it at some key passages, just as you would a commentary or study Bible. Read through a couple lessons and see if what it says is helpful or hokey.

2. Let me also mention catechisms. These are a set of questions and answers that are used to spark meaningful conversation on specific topics. They are not an end in themselves, but a means to an end. Here are a few helpful ones - 1, 2, 3.

3. Also, you want to remove things that could be the cause for distraction. When I was younger, my parents and I used to go over to my grandparents for Bible study on Friday or Saturday nights. One time, I had a can of Minute Maid orange pop, and as I was fooling around with it, I dumped out half the can on my Bible. Needless to say that was the end of anyone’s focus on the Bible study! Think about television, food, toys, computers or phones (cell and landline! Turn the ringer off) – whatever might a distraction for your family and remove it.

Prayer to the Throne of God

a biblical mandate

Several passages in the Bible call us to prayer, showing us both the benefit of prayerfulness and the consequences of prayerlessness. For instance, Jeremiah 10:25 says, “Pour out your wrath on the nations that know you not, and on the peoples that call not on your name [=do not pray].” Likewise, Hebrews 4:16 says, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” Surely, if we are to pray as a church and as individuals, we should pray as families!

Denise George gives six benefits of praying as a family. She says that praying with your children during times of family worship will teach them to worship God, teach them how to pray, teach them the Bible, teach them moral values, teach them to love others, and teach them how to bond closer together with the rest of the family.

Perhaps one of the strongest examples of praying with children is an inadvertent one. Some of you may know Paige Patterson (former SBC President, seminary President). He tells of his childhood and how he was an ornery little boy, making mischief all the time. He got into trouble one night and his mother said he was going to get a spanking when his dad got home. Dr. Patterson said he went to be early, but he didn’t fall asleep. He heard dad come home and he and mom talking for a long time. We wanted to know what they were talking about, so he slithered out of bed and quietly crawled down the hall. When he got closer, he only heard his mom – dad had gone to bed and she was talking to God in prayer. He heard her weep over him and plead for God to save him. It was a turning point for his life that quickly led to his salvation. If you to teach your kids how to pray, how to grow close to God, how much you love them, then you will pray with them. Only good things can come from it. As Thomas Brooks said, “A family without prayer is like a house without a roof, open and exposed to all the storms of heaven.”

some practical suggestions

1. Let the family prayers follow the pattern of your personal prayer life. Families often commit sins against each other – seek forgiveness together; families experience God’s blessing together – thank God together; parents make decisions that affect the while family, sometimes even individuals make big decisions (e.g. choosing a college) – take them to God together!

2. Tie your prayers to the Bible lesson so it will stick in their minds better.

3. Show the practical implications of the lesson in prayer. Pray for homeless people, or persecuted Christians, then let them see you donate food or money to programs that assist such people

4. Let everyone take a turn praying. Yes, the little ones’ prayer will sound immature, but that’s okay (at least they’re honest!). As they get older and hear you pray more, they will get better.

Singing the Praises of God

a biblical mandate

Psalm 118:15 says, “Glad songs of salvation are in the tents of the righteous.” That is a clear reference to singing. The psalmist says this sound is (not simply ought to be) in the tents of the righteous. If you desire to be a family of righteousness, then singing should be a part of your life. Philip Henry, father of the famed Matthew Henry, believed this text provided a biblical basis for the singing of psalms in families. He argued that joyful singing comes from the individual tents of the righteous. It involves family singing as well as temple singing. Therefore, the sound of rejoicing and salvation should rise from family homes on a daily basis.

Singing also promotes devotion as it warms the heart towards God. Paul says, “Let the word of Christ dwell in you richly.” How are we to do that? By “teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col 3:16).

Jesus regularly himself led a kind of family worship with his disciples. He taught them the Scriptures and about their fulfillment in himself. And he sang with them. And even as he was leaving his last meal to go to the cross, Jesus sang with them. Jesus give leads the eleven in the first Lord’s Supper and then we are told, “And when they had sung a hymn, they went out to the Mount of Olives” (Matt 26:30).

some practical suggestions

1. Sing the psalms. Not only is it commanded, God is glorified, and families are edified by them.
Because these songs are God’s Word, singing them is a means of instruction, enlightening the understanding.

2. Buy a hymnal or some other song book to help guide you. Use cd’s (here is a great one for kids) or tapes to learn new songs.

3. Vary the kinds of music you sing. Sing songs the younger children know, as well as the older kids and you parents; in the process, learn each others songs.

4. Pick good songs. Don’t just go with whatever is popular or liked – test the lyrics. The lyrics can be just as much a teaching opportunity as anything else.

5. If your children can play an instrument, let them accompany you. It will make them feel more of a part of the worship event.

Conclusion

Our families owe their allegiance to God. God has placed parents in a position of authority to guide our children in the way of the Lord. We are to be more than friends to our children. We are to be teachers and leaders in the home, setting a godly example. Clothed with holy authority, we owe to our children prophetical teaching, priestly intercession, and royal guidance. We must direct family worship by way of Scripture, prayer, and song.

for more resources on family worship, check out this list.

Dr. Mohler Update

2007-01-09T09:09:00.000-05:00

Earlier, I posted a request for prayer for Dr. Mohler, president of the Southern Baptist Theological Seminary. Complications from surgery put him in the intensive care unit. Now several sites are reporting that Dr. Mohler is doing better and is out of intensive care. After visiting him, Russ Moore makes the comment:

"He has a stack of books and articles in his bed along with a massive number of highlighters," Moore said, "so the Albert Mohler I know is back."

That's why we love him! Thanks for your prayers - continue to pray for him while he's in recovery.

Suffering, Sovereignty, and the Beauty of God's Glory and Grace

2007-01-08T12:42:00.000-05:00

My freshman year in college, my ‘theological worldview’ was dashed on the rocks. I had been raised in a good, conservative church, but had never heard anything that approached the Reformed position on God’s sovereignty. But in my very first Bible class, there it was – a lecture on doctrine of election. To my knowledge, I had never heard a sermon on the subject before, let alone having thought about it on my own for any length of time. This was, of course, the window to many other questions about God, salvation, and humanity’s freedom and responsibility.

In the midst of wrestling through the extent of God’s sovereignty, I was forced to contemplate something else – the problem of evil. My first real, thoughtful confrontation of the problem of evil came in the form of my college roommate. Initially, God slipped this living lesson under my radar. We met for the first time as freshmen in college. We had not known each before and had been placed together, seemingly at random, by the college administration. At the time I had no idea that God had providentially provided for me both a best friend and a powerful lesson in the problem of evil.

Shortly after Jason (my roommate) and I met for the first time, his mother revealed to me something special about Jason; something I had not yet noticed. She shared with me that he was grateful that I had picked the top bunk because he had problems with his hips. As time went on, I learned that Jason had a degenerative disease that caused the ball-and-socket joint in both his hips to become rough. This in turn caused the cartilage in those joints to be worn away so that when he walked, his bones pressed against each other. He had been diagnosed with this when he was only eight years old. Since his diagnosis, he had had a brace put on this legs when he was eight, had surgery when he was ten, and then spent three months in a body-cast the following summer. As a result of the surgery, Jason’s hips had been fused and his mobility had been greatly reduced. He constantly had to tolerate walking with a limp, having difficulty keeping his balance, and not being able to ride a bike or engage in any other activity that forced him to spread his legs out farther apart than the width of his waist. Since his operation, Jason had never been able to even cross his legs – something I took for granted numerous times a day.

It may sound odd, but at first this did not bother me. This natural evil was not a ‘problem’ for me.’ But when the time was right, God opened my eyes and Jason’s condition hit me like a ton of theological bricks. All of this came in the larger context of the development of my larger doctrinal categories. I was slowly coming to believe that a more Reformed understanding of the Scriptures was the correct one. And it was the winter quarter of my sophomore year that God really began to drive this home to me.

The college I attended had chapel everyday, Monday through Friday. My roommate and I usually sat together in chapel and one Monday the school had invited a group from Michigan to speak. This group came from a home for the mentally handicapped. Before the actual speaker shared his message about what God was doing at this home, some of the home’s residents gave their testimonies and performed a song with hand-bells. The song they performed was virtually flawless and the testimonies were more than we were prepared for. As we sat together admiring their hand-bell performance, they began giving their testimonies. They were powerful in their simplicity. Basically, every person gave the same testimony: they would approach the microphone, and in a voice that was distorted from their handicap proclaimed ‘I’m saved.’ At first, this was almost humorous, but after the third person the message came home to us. Despite the mental difficulties that these men and women suffered from, God had worked a miracle of grace in their hearts and saved them from their sins. By the end of the chapel service, both my roommate and I were weeping in joyous amazement.

How does this relate to the problem of evil? It did not relate in my mind until Jason and I began to talk about it. We began talking about how we had been moved by the service and how salvation was truly amazing. But then, the conversation turned to the question of why God allowed them and others like them to be born with mental handicaps. At first, I sat back feeling very pious and proclaimed that God did not purposely cause these people to suffer this disability. It was simply an outworking of the sin-affected nature. This had arisen from the corrupt natural order of the world. I said that anything less would make God the author of sin and suffering. Such things did not happen because God specifically wanted them to happen. Rather, he allowed them to happen as part of the natural order of his creation. I believed that anything more would make God evil.

At this point, Jason got a little upset and pressed me on my ‘pious’ position with his own personal struggle – ‘Are you saying that my hips are like this for no reason? That God did not have a purpose behind this?’ I honestly did not know what to say. My first thought was to say ‘yes.’ Why would God cause Jason to suffer like that? How could God want someone to go through that? I did not say this to Jason, though. Instead, I just muttered something like ‘I don’t know’ and retreated from the front-line of the discussion.

Jason’s questions haunted my thoughts for weeks after our conversation. The same questioned rolled thoughts my mind: Could God have ordained that Jason suffer with his hip disease? Why would he do that? After prayerful meditation on the subject and a searching of the Scriptures, I arrived at a solution that not only seemed to fit the Biblical text, and my budding Reformed theology, but also gave me a quiet confidence in the goodness of my God. This solution became crystallized in my thinking because of one passage in John 9. There, the apostle relates an incident of Jesus healing a man who was blind from birth (9:1). His disciples asked a similar question that Jason had posed to me. ‘Why was he born this way?’ Jesus’ answer to his disciples was became my answer to Jason. Jesus said, “…it was so the works of God might be displayed in him” (9:3). This was answer that I was looking for. At first, it may not have seemed like the most comfortable answer, but I believed it was the most biblical answer.

After months of reflection, I gave Jason an answer to the question he had posed to me. I told him that I believed God did indeed want him to have that degenerative hip disease. I also told him I believed that God had given it to him for a reason. And though he may never know the reason, God did. God would use Jason and the problems he went through so that He might display His works through him. And at the end of the day, God would accomplish good and be glorified through it.

Since that time, Jason’s continued, solid faith in God, despite his suffering, has spoken volumes to me over our many years of friendship. He has strengthened my own faith and has been a constant source of encouragement for me in my own times of trials and suffering. Jason’s total faith in the goodness of God even in the midst of suffering was evident at his senior recital for his degree in Music. After having sung various pieces to demonstrate his skill, he ended with a hymn – It is Well with My Soul. I found myself again weeping as I did before. But this time, I was weeping for a different reason. Jason had let God do the work he wanted in his life. And despite the pain it sometimes brought, Jason was confident that it was best for his life and the lives of those who knew him. The grace and glory of God in the midst of suffering was truly a beautiful thing.

[Others have come to the same conclusions I have come to abotu these issues. Perhaps the most powerful testimony is that of Steve Saint , which can be found here.]

Resource for Bible Reading

2007-01-08T09:11:00.000-05:00

This year my wife and I committed to read through the entire Bible together. We talked about this late in 2006 and I began looking for something that would help keep us going. In my internet wanderings, I stumbled across something our good friends at Crossway Books produced. It's called the ESV Daily Reading Bible. Unlike other daily reading Bibles, the text is not shuffled around. It's a regular Bible, but with a couple added features to help you maintain a consistent reading time. First, it has a reading program designed to take you through the Old Testmant once and the New Testmant and Psalms twice (through three daily readings). However, the design of the Bible allows for less ambitious reading plans. Three ribbon markers help keep track of the various readings. And marginal indicators tell you what the day's readings should be. My wife even says she likes the color of the cover!

Jesus said "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free" (John 8:31-32). Few things could be more important than a consistent reading of God's word. Because of its perfection, trustworthiness, righteousness, pureness, eternal endurance, because of its ability to revive the soul, make wise the simple, rejoice the heart, and warn of sin, we should treasure God's word more than any perishable wealth (Ps 19:7-11).

This ESV daily reading Bible can help you stay close to God by keeping close to his Word.

Pray for Dr. Albert Mohler of SBTS

2007-01-05T17:58:00.000-05:00

Dr. Mohler has undergone treatment for some health problems recently. Today, we found out that he is not doing well and is in intensive care at a hospital in Louisville, KY. Updates can be found at www.sbts.edu

Dr. Mohler is, of course, the president of the Southern Baptist Theological Seminary in Louisville. He is near and dear to my heart as an alumnus, as I am sure he is loved by the current students. Dr. Mohler is a model of Christian godliness, an incredible theologian and church leader, and a loving husband and father.

Please pray that the Lord gives him a swift recovery.

Resolved ... in the New Year

2007-01-03T11:14:00.000-05:00

So, are you still keeping your New Year’s Resolution(s)? Did you make any? Some Christians speak ill of making resolutions. But I don’t see all that much that is wrong with them. In fact, whenever New Years comes around, I cannot help but think of Paul’s words in Ephesians:

Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. (Eph 5:15-16 ESV)

In his commentary on this passage Matthew Henry says, “Time is a talent given us by God, and it is misspent and lost when not employed according to his design. If we have lost our time heretofore, we must double our diligence for the future.” Isn’t this the very nature of a New Year’s resolution? To identify those areas of our life that we are not doing well in and resolve to do better in the coming year? As Christians, to do this for the glory of God?

Of course, the key to making resolutions is to make them and then work at keeping them. Many make great goals, but fail to make plans on how to get there.

Perhaps the greatest example to Christians on making resolutions was Jonathan Edwards. He made a series of resolutions at a young age, and then looked at the list everyday as a reminder of how he had resolved to live. Here is sample of some of his challenging resolutions:

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many soever, and how great soever.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

14. Resolved, never to do any thing out of revenge.

43. Resolved, never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of.

Even if you missed January 1 as your start date, think about making a resolution for the coming year. As you think about how God desires you to live, ask yourself ‘what areas of my life need work?’ Then make a plan, involving at the very least a reminder of your goal, Scripture reading, and prayer for God’s help to see your goal met. Sanctification is more than good planning, but it is not less than good planning. Holiness doesn’t happen by accident, you need a plan. So make one for the coming year – for your good and God’s glory.

Christmas Cheer and the Early Church

2007-01-02T10:23:00.000-05:00

My kids are some of the luckiest in the world (okay, most providentially blessed!). They have all but one of their great-grandparents still living, they have numerous aunts and uncles and cousins and great-everythings. This means Christmas is a present blow-out! Toys, clothes, giftcards - you name, they get it.

With all of this in mind, then, it made me pretty frustrated when at one family visit, my oldest son (5 yrs old) cried out, "but I don't have enough presents!" He had opened his gifts faster than his sister and younger brother, and it seemed they were getting more than him. After trying to remind him how fortunate he was compared to so many other kids in the world, I began to reflect on the ingratitude and selfishness most of us adults show in our lives. Getting ready to preach through Acts, I was thinking about this in light of what Luke tells us about the early church:

And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. (Acts 2:42-47 ESV)

“All things in common” – isn’t amazing how far we have come in the last 2000 years! Where along the way did we lose such Spirit-led living? While I have observed first-hand how other Christians around the world seem to live much closer to this, the Church in the western world has a lot to learn. We are often far more concerned with comfort than sacrifice, I think. And yet what is surely a picture of God’s design for his people sees them living in loving unity, willingly giving from what God has given them to ensure their brothers and sisters in Christ have all that they need.

Perhaps I shouldn’t have been so hard on my son? After all, it seems that he was just following the example he has seen from those around him. Maybe this year I can give him a better one to follow.

The Man of Steel vs. the Man of Sorrows

2006-12-28T16:09:00.000-05:00

A couple of days ago, my wife gave me Superman Returns as a Christmas gift. This is of course the newest of the Superman films to hit the big screen. I saw it in the theatres right before I left for a mission trip to West Africa. After watching again, I was reminded of the striking parallels between this films take on Superman and the real story of Jesus.

Since I was little, I have always loved Superman. He is the embodiment of the mythic hero – “a stranger from another planet with powers and abilities far beyond those of mortal men.” Superman always does what is right, defending the security of an entire planet as well as helping a small girl. And, or course, he never lies.

Superman Returns brought this incredible hero back to the big screen, much to the delight of Superman fans everywhere. In the film, Superman returns from a five year journey in space to find his that true love, Lois Lane, has written a Pulitzer PRize-winning article called, “Why the World Doesn’t Need Superman.” When he asks her about why she wrote it, she says, “The world doesn’t need a savior.” Ironically, by the film’s end, she in fact does need to be saved from danger and Superman is there to fulfill that need. He goes so far as to almost sacrifice himself in order to save the world from evil designs of his arch-nemesis, Lex Luthor. Having been stabbed and poisoned by kryptonite radiation, Superman falls to earth, with arms out-stretched and legs together, as if nailed to an invisible cross.

As I watched, I couldn’t help but see the parallel between the Man of Steel and the Man of Sorrows, Jesus Christ. Though Christ came as a stranger to this world and sacrificed his life, people today still say – “We don’t need a savior.” And yet, as Superman says in the film, “You say people do not need a savior, but I hear them crying out for one everyday.” The truth is, humanity does want a Savior, they just don’t want Jesus Christ. And yet, he is the one they need. He is the only one that can save them from their most dire need – judgment for their sins. Christ didn’t just come close to death, he died for the sins of his people. But through the power of God, he was raised back to life. And all who come to him in faith find forgiveness and life. It seems the true embodiment of the mythic hero isn’t a myth at all. He is a God in the flesh; the Savior of the world. Not a man of steel, but a man of sorrows, who died – not just to rescue people from harm – but to bear the wrath of God against their sins. As cool as the Man of Steel is, Lois Lane was right: the world doesn’t need a Superman. They need Jesus Christ.

"This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."
Acts 4:11-12 ESV