Tag Archives: bible

Intellect and Action

But the goal of our instruction is love from a pure heart, a good conscience, and a sincere faith.

In a meeting today I was reminded of this verse.  Paul distinguishes his doctrine from the false teachers because it produces love.  The genuine gospel that Paul preached was the basis for a life of love.  A gospel changed person loves with a “pure heart” (a heart cleansed from sin), a “good conscience” (a conscience clear from guilt), and a “sincere faith” (a life free from hypocrisy and insincerity).

For me the application is twofold:

1.  Is my love based on the gospel that through the work of Christ I have been freed from sin (Rom. 6), declared righteous, and given the gift of a new heart?  Because of what Christ has done for me I am able to love appropriately in return.

2.  The result of good doctrine is obedience to Christ (Jn. 14:23), not merely theological information.  The temptation, sometimes, is for there to be a “hiatus between the arena of the… theologian’s actual spiritual growth and what he already knows intellectually about this arena” (Thielicke).  Are my actions consistent with what I know about God and the gospel?


Is forgiveness really once for all?

I have been comparing the idea of Jesus’ forgiveness of  sins being sufficient for all time (a la Hebrews 10) and the insistence by many of continually confessing sin (a la 1 John 1:9).  In my cursory reading of 1 John it appears that such a confession is a mere agreement that one is guilty before rather than  a continual appropriation of forgiveness.  Forgiveness is a one time act accomplished solely by God (1 John 2:12).

My initial conclusion: confession of sin is a realization of one’s condition and God’s salvation.  God does the saving, confession is a natural result (not a prerequisite or ongoing requirement).  I am not sure if this is all a part of evangelicalism’s “Catholic hangover” or just a failure to fully trust in the grace alone, faith alone message of the gospel.

I wonder how my actions would change if I really lived in the guilt free, once-for-all forgiveness of Jesus?

Social Justice and/or Personal Holiness: A Quandry?

My mind has been unsettled recently about the relationship between social justice and personal holiness.  My own experience with the Church has been in settings that almost exclusively focus on issues of personal morality (e.g., fornication, lying, etc.).  I think there is good reason for this.  Take the Ten Commandments for example, they seem primarily concerned with one’s relationship to God.

On the other hand, there are well-meaning Christian and non-Christian groups that continually sound the alarm concerning the thousands of people that die every day from preventable disease around the globe, the children dying from starvation in other countries, the children kidnapped and forced to kill as soldier’s for a cause that is not there own.  I could go on and on about modern day slavery and the like.

I don’t have the answer, but I am coming to some preliminary considerations.

1.  Personal holiness and social justice are intertwined. Jesus makes it clear that love of God and love of others are two sides of the same coin.

2.  Christians need to be careful what they emphasize. On Derek Webb’s so-called controversial new album “Stockholm Syndrome” he has a lyric that reads:

If I can tell what’s in your heart / By what comes out of your mouth / Then it sure looks to me like being straight / Is all it’s about

I believe that marriage and sexuality are gospel issues.  However, I do not believe they are the only issues.

3.  The gospel is both foundational and transformational. The gospel does not speak to only personal struggles but, also, the redemption of the world.  Genuine service to the downtrodden is not less than the proclamation of the gospel, but it certainly is more.

These are some initial thoughts.  What do you think?  Any advice on how to think clearly about these issues?  Leave some comments.

Reflections on "God Exposed." (Part 2)

How do I describe the impact of C. J. Mahaney’s message this weekend?  I have yet to hear a teacher of the Bible who so accurately understands his own shortcomings yet so clearly magnifies God.  Mahaney taught from 2 Timothy 4:1-5 and encouraged faithfulness to the gospel through the content and character of the preacher.

Mahaney made clear that the Word of God is essential to the church.  Before being overwhelmed by the obvious he traced out the implications of such a thought.  For example, the primacy of the Word of God should be reflected in the schedule of the preacher (i.e., I should set aside adequate time to unhurriedly exegete, applicate, and illustrate the text of Scripture).  I cannot let lesser duties overwhelm this primary concern nor can I allow sinful procrastination to cripple my Bible Study.

I was also reminded during this time that a pastor/elder is most adequately equipped to teach the Bible at a particular church because preaching requires pastoral skill and discernment to teach and apply the Bible.  A pastor should know the struggles and victories of his congregation and, therefore, know the appropriate use of admonition and exhortation.  I would not want to admonish the weak and encourage the unruly!  This requires an atmosphere of community that is conducive to openly sharing life.

Mahaney pierced my heart with his encouragement to preach “with all patience” (2 Tim. 4:2).  It is sometimes easier to give a weekly monologue than be patient with people.  I must always keep in the front of my mind God’s patience with me.  Further, I cannot expect my listeners to immediately understand and apply everything I preach.  God has been slowly working on my heart and I have been “living in the text” for weeks.  How foolish of me to think that what took me weeks and years to understand will immediately be fully grasped by my audience.  Further, it is the height of arrogance to think that I am such a good communicator as to condense years worth of Biblical study and personal sanctification into a single hour-long sermon.

All-in-all I must persevere in the careful and consistent teaching of the Word of God and “be grateful and surprised” that anyone shows up to hear me speak at all!

Reflections on "God Exposed." (Part 1)

This past weekend (September 25-26) I attended the 9 Marks “God Exposed” conference held at SEBTS.  My heart and head are both full from the information and exhortations I received.

Audio from the event can be found at the SEBTS website.  On the IX Marks website some blog reflections can be found.

Mark Dever opened the conference with a message from Mark 4 that was encouraging and convicting.  He challenged us to depend totally on the power of the Word of God and not on our own personality, creativity, or intelligence.  Being dependent on God and His word leads to humility and confidence (two traits that I normally view as opposed).  We have humility because we realize that God is accomplishing the growth of the Kingdom of God.  We have confidence in the fact that God will accomplish what he promised.  I was reminded through this exhortation not to confuse size with significance in my own ministry.  Further, I am thankful that God chooses weak vessels.  One memorable quote from Dr. Dever:

If you think you can be filled with the Spirit without being filled with the Word, you need to check what Spirit you are being filled with.

Dr. Akin underscored this point during the Sermon Review (an idea I wholeheartedly recommend for teachers of the Bible) by showing the connection between being filled with the Spirit (Eph. 5:18) through the word of Christ (Col. 3:16).

The Word of God is powerful because God is powerful.  The Word of God will be victorious because God is the victor.

You have been born again: not originating from the mortal but from the immortal, that is through the living and permanent word of God.  ‘For all flesh is like grass and all its glory is like the flower of grass.  The grass withers and the flower falls off but the word of the Lord endures into eternity.’  Now this is the word which was preached to you (1 Peter 1:23-25).

On Community – Shared Lives (Part 2)

“Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our lives, because you had become very dear to us” (1 Thessalonians 2:8).

What a beautiful picture of the gospel!  Paul, Silas, and Timothy came to the Thessalonians promising not to compromise on the gospel message that was entrusted to them (v. 4).  They refused to fall into any doctrinal error (v. 3).  Their speech was not obsequious or motivated by personal gain.  However, in the midst of sharing their message the apostles made sure to share themselves.

In reflecting on this passage I have come to understand a few things about genuine Christian community:

1. Christian community is gospel-centered. Christian community involves more than just gospel information but it does not involve less.  There are plenty of groups to join if you want friends. You can find people that have similar interests (e.g., scrapbooking, MOPS, fantasy football).  Shared interests, however, do not reinforce gospel community.  The gospel breaks down external barriers.  A gospel community is not concerned with external uniformity, but internal unity (Phil. 2:12-13) centered on the person and work of Jesus Christ.  Most people are concerned with finding persons that look, think, feel, and act like them.  People with similar interests and values will tend to confirm what you already believe.  A gospel community is not bound by age, race, or political preference.  A gospel community will challenge you to become like Christ rather than validate your own preferences.

“We often surround ourselves with the people we most want to live with, thus forming a club or clique, not a community. Anyone can form a club; it takes grace, shared vision, and hard work to form a community” (Philip Yancey)

2. Christian community is participatory. The information of the gospel was not enough; the apostles humbly participated in the lives of the Thessalonians.  It was not enough to teach a few truths about Christ, their genuine affection motivated participation.  Getting involved in someone’s life is messy.  It is easier to show up on Sunday morning, sing a few songs, smile and shake hands.  It is much more difficult to sit on someone’s couch and listen to their struggles.  It is uncomfortable to go to the hospital when someone is sick.  It is terribly inconvenient to give your money to someone who is in need.

And that brings us back to the gospel.  Think about how messy it was for Christ to become flesh, to endure temptation, and to experience pain.  Sharing your life with others provides the only context to genuinely articulate and, more importantly, demonstrate the gospel.

– Mark

Radical Discipleship

This summer I am teaching through the gospel of Luke. Jesus’ description of the Kingdom of God is so radical compared to my concept of Christianity as hobby. Jesus’ words are haunting:

“Anyone who comes to me but refuses to let go of father, mother, spouse, children, brothers, sisters — even one’s one life! — can’t be my disciple. Anyone who won’t shoulder his own cross and follow behind me can’t be my disciple” (Lk. 14:26-27).

Many people followed Jesus (Lk. 14:25), some for selfish reasons. He was a wise teacher and he healed diseases. The large crowds loved Jesus as entertainer. Today many persons self-identify with Christianity for ulterior reasons: social value, political expediency, personal guilt, family tradition, and more. The crowds are not always genuine disciples.

A genuine follower of Jesus — a disciple — participates in every aspect of the life of Christ. As Paul says:

“I gave up all that inferior stuff so I could know Christ personally, experience his resurrection power, be a partner in his suffering, and go all the way with him to death itself. If there was any way to get in on the resurrection from the dead, I wanted to do it” (Phil. 3:10-11).

Being a follower of Christ is more than paying God off with a few minutes of Bible reading and prayer. Discipleship is more than a little doctrinal acumen. Discipleship is nothing less than giving every part of my life to the full service of Jesus (Lk. 14:33).

Am I cut out to be a follower of Christ? Do I want to suffer for the glory of God? Do my financial, relational, and temporal priorities reflect a life in which I have renounced all personal ambitions for the sake of the Kingdom of God?

Light Christianity — Great Taste, Less Filling

In evaluating my ministry with high school and middle school students I am continually depressed by their understanding of the Bible.  Many of these young adults have been going to church for years.  Most of them are self-professed Christians.  However, if I ask them to quote 5 verses from the Bible, I suspect few of them could.  Most of them could not give even a basic description of entire books of the Old Testament such as Isaiah, Ezekiel, or Judges (just to name a few).  I have come to the realization that the deficiency is more in the teaching of the church than the ability of the students.  Here are some reasons I think our young adults are largely Biblically illiterate.

1.  Emphasizing character traits more than Christ. In the desire to teach young adults morality we often miss Christ.  We treat the Bible like a playbook (sorry Joe Gibbs and Tony Dungy) and look for principles of successful living.  As a result we have considerate students who do not know Jesus.  We get to a passage such as Luke 4 (the temptation of Jesus in the wilderness) and teach students how they can use magical Bible bullets to defeat Satan while neglecting to mention how Jesus (the second Adam) passes the test where Adam failed.  We forget to show how Jesus’ time in the wilderness is a reversal of the Israelites’ failures in the wilderness (that is probably why all of Jesus’ quotations to the devil are from Deuteronomy 6 and 8).  The result of character overemphasis is the creation of virtuous pagans.

2.  Relying on literature about the Bible more than the Bible. My new goal in equipping gospel ministers is to free them from shiny Sunday School quarterlies.  If I am unable to explain “the gospel according to the Scriptures” then I cannot teach it.  I want to understand and articulate the gospel according to the Scriptures and use Bible helps only as a secondary study tool.  If we imply that the Bible is not sufficient and perspicuous (+3 points for a seminary word) then those we teach will feel ill-equipped to study it on their own.

3.  Not modeling good Bible-study. When teaching I must not only communicate the truth of a meaningful passage of Scripture I must demonstrate good tools of Bible Study that can be reproduced in the lives of those I am teaching.  While I might not walk them through my hermeneutical method explicitly they should absorb a method of faithful exegesis.

4.  Unnecessarily low expectations. Each Christian is a fully capable minister of Christ.  Further, many of the adults in my church are more intelligent and educated than I.  The young adults in my student ministry spend their days studying Trigonometry, Latin, and Physics.  The people I teach are more than capable to grasp the things of God.  It is arrogant and incorrect to treat them as if they cannot understand the “deep” truths of Scripture.

I am still trying to work out the implications of these suggestions but my basic goals are to trust that the Bible is sufficient, clearly articulate the gospel, and focus on discipleship rather than entertainment in my model of ministry.  Jesus is compelling and relevant.  I must give students every opportunity to know, follow, and obey Jesus.

Love the Lord with all your heart or mind? (part 1)

When I left for seminary I was warned that in the frenzy of schoolwork the first thing I would neglect was my “quiet time.”  This seemed odd to me since I was going to seminary to gain more tools to understand the Scriptures.  This dichotomy between “devotions” and “exegesis” has been continually reinforced by other pastors.  “Study something in your quiet time that you are not going to preach,” they tell me.  Really?  I am supposed to meditate on the word of God and not share that in my public teaching?

I think this dichotomy is seriously problematic.  On the one hand it can promote a shallow, pithy devotional reading of Scripture, out of context, for nuggets of “God promises.”  On the other hand it can promote a cold, intellectual scholarship that neglects a life of submission to the Word of God.  It seems essential to me to approach the text of Scripture with every tool to understand the original intention of the author with the aim of hearing and obeying the Word of God.  For me, it means that I must use what little proficiency I have worked so hard to attain in the original languages to better understand the text of Scripture.  The result is, however, not just more information but an encounter with the very words of God that convict, encourage, challenge, and commission me to be an agent of the gospel in every area of my life.

“Fight with every fiber of your being the common disjunction between “objective study” of Scripture and “devotional reading” of Scripture, between “critical reading” of the Bible and “devotional reading” of the Bible… Scripture remains Scripture, it is still the Word of God before which (as Isaiah reminds us) we are to tremble, the very words we are to revere, treasure, digest, meditate on, and hide in our hearts (minds?), whether we are reading the Bible at 5:30 AM at the start of a day, or preparing an assignment for an exegesis class at 10:00 PM. If we try to keep apart these alleged two ways of reading, then we will be irritated and troubled when our “devotions” are interrupted by a sudden stray reflection about a textual variant or the precise force of a Greek genitive; alternatively, we may be taken off guard when we are supposed to be preparing a paper or a sermon and suddenly find ourselves distracted by a glimpse of God’s greatness that is supposed to be reserved for our “devotions.” So when you read “devotionally,” keep your mind engaged; when you read “critically” (i.e., with more diligent and focused study, deploying a panoply of “tools”), never, ever, forget whose Word this is. The aim is never to become a master of the Word, but to be mastered by it.”

— D. A. Carson, “The Scholar as Pastor”

Rethinking "Clergy/Laity" – Priesthood of Pastors? (pt. 5)

With the idea that professional Christians function as Christian priests comes an emphasis on the “office” of pastor.  You see this in Protestant churches with the frequent requirement that the pastor must baptize new believers and administer the Eucharist/Lord’s Supper/Communion.  There is a glorification of the office over the person.

When I read the New Testament, I see leadership titles (deacon, elder, pastor, etc.) as descriptive rather than prescriptive.  Merely because someone is ordained, has graduated from seminary, or  has received their magical “call to ministry” does not indicate they have the gifts to lead and shepherd a church body.  In fact, I know a man who is not even a member of a church who considers himself a pastor because he is ordained and came forward as a young man to surrender to “the ministry.”

“To say that a Wandering Levite who has no Flock is a Pastor, is as good sense as to say, that the man who has no Children is a Father, and that the man who has no Wife is a Husband.”

– Increase Mather, The Order of the Gospel

A pastor is someone who pastors!  A title, ordination, or seminary degree does not make someone a pastor (I can call myself an athlete but the sad fact is that in two years of junior high basketball I scored more points for the opposite team than for my own).  Education can give one tools to be a better pastor.  An ordination can publicly recognize one’s gifts to teach and lead.  The title “pastor” does not magically give someone gifts or leadership qualities that they did not already have.