Imagine finding something earth-shatteringly important. Like when looking through old paper work, you discover that years ago you inherited a mansion, or that you had a twin brother that was taken away at birth. What would your reaction be? Would you seek that thing out with every bit of energy you possess? How far would you go to make sure that you had the information correct? To what lengths would you go?
Something like this happened in ancient Israel. For years, the kings of Israel had been drifting farther away from the Lord and towards syncretism, idolatry, and sin. The kingdom that David had established had been divided after the death of Solomon and, while the northern kingdom had always been sinful, overtime, even the southern kingdom fell away from what God had desired of them.
In fact, the people had become so idolatrous and sinful that even the Torah, the Book of the Law, which was the foundation for all of their faith had been lost. Not even the priests, the keepers of the Law, knew where the Book had gone. Throughout the Book of the Kings (1 & 2 Kings), Israel and Judah become increasingly apathetic and apostasy, eventually being deported at the hands of the Assyrians, and later the Babylonians. It is at this point in the nation's history when a young, God-fearing king ascends to the throne. His name is Josiah and his story is told in 2 Kings, chapters 22 and 23.
Eight years old when he begins his thirty-one years reign in Jerusalem, the Word says that Josiah, "did what was right in the eyes of the Lord and walked in all the way of David his father, and he did not turn aside to the right or to the left (2 Kings 22:2)." He was a good, godly king. In the eighteenth year of his reign, he decides to spend some money and for some much needed repair of the Temple. It is at this time that while doing the repairs, the Book of the Law is found.
Although it is both shocking and appalling to think that the Israelites had become so idolatrous that they had actually "lost" the Book of the Law, what is remarkable about the story and about Josiah is his response to the Book's finding. Josiah does two stunning things in reaction to discovering the Book of the Law that have immediate contemporary applications for us.
The first thing that Josiah did was to have the Book read in its entirety both to himself and to the whole nation. Josiah understood immediately that the Law was God's Word for Israel and, though their forefathers had abandoned it, he intended to reinstitute it as the Book for Israel's faith. He didn't do this half-heartedly. No, he knew that God's Word demands full allegiance with no hint of turning. Moreover, Josiah was excited and energetic to do this. We should take a mind like this when we consider instituting God's Word in our lives. And we should do so with as much fervent intent and energy as Josiah.
The second thing he did was to destroy all the idol worship that had pervaded Israel. He destroyed altars, killed priests, and purged the nation of the sin of idolatry. This is huge. Think of the effect of such a decision. Not only was his move bad for the economy, as idol worship was big business, but also it challenged all of the Israelite idol worshipers to get their act straight. We should do this same thing, definitively purge the idolatry and sin both from within ourselves and from within our churches. While we should do so with grace and gentleness, we are commanded to take seriously God's call to purity and holiness.
Again, the Old Testament should not be neglected for its antiquity but studied for its usefulness and worth. All of Scripture speaks to the glory of God and Christ Jesus. Therefore, we need to put on our miner's hats and interpreter's tool-belts to dig into the Scripture for the endless worth thereof, both practical and theological. Let us then be like Josiah, exalting the Word of God and striving with all passion to live it out!
Showing posts with label Holy Bible. Show all posts
Showing posts with label Holy Bible. Show all posts
Wednesday, July 11, 2012
Saturday, July 7, 2012
Jeremiah: Necessary History
Christians have a tendency towards the New Testament. This is a natural reaction to the fact that our faith is based on the life and work of Christ, which is chronicled in the Gospels and applied in the letters of Paul, Peter, John, James, Jude, etc. However, as per Jesus' own words, He did not come to abolish the Law or the Prophets but to complete them (Matt. 5:17). And if we, as Christians, are to have a greater understanding of Christ, we need to be willing to mine through the books of Old Testament for their worth, both in practical matters as well as theological. The book of Jeremiah is one such book worth studying. It is not only valuable for its significant contribution to prophecy about Christ but also for the history of Israel and Jeremiah himself.
Called to be a prophet as a young boy (1:6), Jeremiah grew up in a time in which Israel was in a maelstrom of tumult and turmoil (around 590 BC). More than a century earlier, the northern kingdom, which included 10 of the 12 tribes of Israel, was conquered and taken into exile by the Assyrians. The southern kingdom, however, based in Jerusalem, was protected by God. The people responded in haughtiness, believing that God's providential hand could never be removed because of their covenant, despite the prophesies made by Isaiah indicting them for their sin.
As a result of such arrogance, the "prophets" of Jeremiah's time looked superciliously at the words of Jeremiah, which were prophesies of judgment to come at the hands of the Babylonian empire, newly revitalized under the leadership of Nebuchadnezzar. As a result of such disdain for his work, Jeremiah was ignored, mocked, beaten, and even thrown in prison. Despite such harsh treatment, Jeremiah stayed perseverant to the call that God had given him and, in the end, his prophesies were proven when the Babylonians finally sacked Jerusalem, first in 597 and definitively in 587.
Jeremiah's contribution to the corpus of Scripture is twofold: first is in regards to judgement; second, in regards to redemption. Jeremiah preached repentance to Judah in order to maintain the covenant that God had provided for them. He prophesied judgement because of their increasing sin and lustful sin. However, Judah turned in pride and self-delusion away from God and was punished justly for their conceited unbelief. But that is not the whole story. In Jeremiah 31:31-34, Jeremiah prophesies of a new covenant that God will inaugurate that surpasses the old covenant in its scope and its effect. As Christians, we know this new covenant to be made in the blood of Christ and introduced at the Last Supper.
To be sure, this has been a brief introduction, a cursory synopsis, of some of the important points of note in regards to the book of Jeremiah. The purpose has been to show the significance for Christians to study and to examine the books of the Old Testament because they speak of God, and of Christ Jesus. We should be eager to learn more about them, then, because in doing so we will be growing in our knowledge of God. Let us then dig into the Word so as to dig into God Himself!
Called to be a prophet as a young boy (1:6), Jeremiah grew up in a time in which Israel was in a maelstrom of tumult and turmoil (around 590 BC). More than a century earlier, the northern kingdom, which included 10 of the 12 tribes of Israel, was conquered and taken into exile by the Assyrians. The southern kingdom, however, based in Jerusalem, was protected by God. The people responded in haughtiness, believing that God's providential hand could never be removed because of their covenant, despite the prophesies made by Isaiah indicting them for their sin.
As a result of such arrogance, the "prophets" of Jeremiah's time looked superciliously at the words of Jeremiah, which were prophesies of judgment to come at the hands of the Babylonian empire, newly revitalized under the leadership of Nebuchadnezzar. As a result of such disdain for his work, Jeremiah was ignored, mocked, beaten, and even thrown in prison. Despite such harsh treatment, Jeremiah stayed perseverant to the call that God had given him and, in the end, his prophesies were proven when the Babylonians finally sacked Jerusalem, first in 597 and definitively in 587.
Jeremiah's contribution to the corpus of Scripture is twofold: first is in regards to judgement; second, in regards to redemption. Jeremiah preached repentance to Judah in order to maintain the covenant that God had provided for them. He prophesied judgement because of their increasing sin and lustful sin. However, Judah turned in pride and self-delusion away from God and was punished justly for their conceited unbelief. But that is not the whole story. In Jeremiah 31:31-34, Jeremiah prophesies of a new covenant that God will inaugurate that surpasses the old covenant in its scope and its effect. As Christians, we know this new covenant to be made in the blood of Christ and introduced at the Last Supper.
To be sure, this has been a brief introduction, a cursory synopsis, of some of the important points of note in regards to the book of Jeremiah. The purpose has been to show the significance for Christians to study and to examine the books of the Old Testament because they speak of God, and of Christ Jesus. We should be eager to learn more about them, then, because in doing so we will be growing in our knowledge of God. Let us then dig into the Word so as to dig into God Himself!
Wednesday, June 27, 2012
Understanding the Holy Spirit
Throughout the Church, there seems to be much teaching and doctrine about the Father, and certainly the Son, but the work of the Holy Spirit is oddly neglected. To be sure, it is challenging. For however many and eloquent words we might employ to depict and discuss the Holy Spirit, we are inevitably left using material and human words to describe an altogether un-human being. This leaves us inclined either to dig deeper into the Scriptures for clarification or simply to ignore teaching about the Holy Spirit entirely for fear of doing Him injustice. Needless to say, the latter is unacceptable. Instead, we should look at the opportunity to learn about God, His Holy Spirit, with joy and energy.
At the onset, the Holy Spirit is unique to Christianity. Only Christianity teaches that God Himself, in His Holy Spirit, will actually descend upon and indwell believers. This should excite us to know that God desires to indwell us with His very person so as to guide, to teach, and to grow us from the inside-out. Because we are discussing a Spirit, we should be sure to consider a couple of points of clarification: we are referring to the Spirit not a material substance; we are talking about One who indwells within believers not everyone; and there is an emphasis in the New Testament, particularly Acts, for a baptism of or being filled by the Holy Spirit. These three basic assertions form a trifecta of foundations supported and supplemented by the Word, specifically the New Testament.
While the Holy Spirit plays a major role in nearly all of the New Testament works, none more so than that of the Gospel of John and Acts. More than any other writing does John chronicle Jesus specific teaching about the Holy Spirit. For starters, people are to be baptized in the Holy Spirit (John 1:33), which equates to be born of the Spirit (John 3:5). This can seem both odd and confusing, and has sparked much debate over what amounts to this baptism. Luckily, Jesus does not leave us without reference about this, as chronicled by Luke throughout Acts.
In Acts 1:4-5, Jesus tells the disciples to wait for the promise of the Father, "He said, 'you heard from me; for John baptized with water but you will be baptized with the Holy Spirit not many days from now.'" Jesus, quite clearly, tells the disciples that, though they had already been baptized with water and were believers, they would be baptized with the Holy Spirit. Moreover, just before Jesus ascends, in His final words to His disciples, He says, "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth (Acts 1:8)." The event Jesus prophesied is Pentecost (Acts 2:4), accompanied by the physical manifestations of the Holy Spirit, namely speaking in tongues and prophesying.
Much destructive and unbiblical teaching has been done on this subject, to the effect that the Church seems polarized. In an effort to keep true to the Scripture and reserved, we can point out a couple of clear things about this. For one, believers are to be baptized in water and the Holy Spirit. These being two things, they do not necessarily mean two separate occasions; they could be simultaneous. Secondly, the baptism of the Holy Spirit is the power of God. If we do not have the Holy Spirit, we could believe all the right orthodoxy but never bear fruit. In this far-too-normal scenario, we need to earnestly pray to receive the Holy Spirit who guides, counsels, teaches, helps us grow spiritual fruit and is the medium of worship (John 4:23; 14:15-18, 25-26; 16:4-15).
The other, and most controversial, aspect of the Holy Spirit that should not be neglected for fear of disrupting our denominational doctrines or sensibilities is in reference to the "sign" gifts: healing, miracles, prophecy, visions, and tongues. In an effort to let the Word determine theology as opposed to the dire case of the reverse, it must be said unambiguously that these gifts are still in effect today. We still live in the age of grace, and God still empowers believers who have been baptized by the Holy Spirit with these gifts and He still works in these ways today.
In the end, understanding who the Holy Spirit is, how He is received, and what He does within believers is essential teaching. Certainly, it is challenging teaching that can convict and push us in unforeseen ways but this should not allow us to neglect it. In closing, Paul indicates that the Holy Spirit "seals" our inheritance in the Father, and is a "guarantor" of our eternity (2 Cor.21-22; Eph. 1:13-14). The purpose of this article has not been an exhaustive or comprehensive teaching on the Holy Spirit, but just a taste of the more important things that Christians need to be aware of. Let us then pray to be baptized by the Holy Spirit so as to be empowered by God Himself!
Saturday, June 23, 2012
Don't be Fooled by the Speech of Fools
A mechanic is an expert in automobiles. He or she has been trained in the maintenance and repair of motor vehicles and has gotten sufficient experience for them to be considered mechanics. As a result, they are trusted for their study as experts in their respective field. Because of this, it would seem utterly asinine and idiotic for someone without any prior education or experience to tell that person what they "think" or "believe" to be the cause of their car troubles.
Or consider a medical doctor. After having spent years of arduous study and rote memorization, coupled with years of hands-on experience in dealing with various types of patients and their syndromes. Yet, inevitably, the patient will offer their arm-chair diagnosis with such gusto as if they themselves had done the schooling and they might know better or with more fullness what was actually going on.
However ludicrous the aforementioned examples may seem in their context, this principle is done with relative regularity and astonishing amounts of confidence in matters of faith and religion. Truly, just like everyone who tries to offer their own diagnosis of car troubles or health, the unrepentant unbeliever will often make up his or her own story about truth and about God, with no care nor reference to the work and study done by believers and theologians who have given their very lives to the task of pursuing God and His truth.
Moreover, the unbeliever who would assert their own unfounded theological systems, tend to do so in such a relativistic way that warrants any discussion of true truth, that is to be found solely in the One who IS truth, is made impotent by their babbling. Thus, the discussion is left unresolved because to the unbelievers unwillingness to hear the truth of God, due to their hardness of heart.
Strangely enough, Solomon spoke about such useless and foolish babbling several centuries ago. He writes in Proverbs, "A fool takes no pleasure in understanding, only in sharing his own opinion (Pro. 18:2)." He writes also that, "The wise lay up knowledge, but the mouth of a fool brings ruin near (Pro. 10:14)." Thus, the man who continually airs his own opinion with no regard for transformational understanding is a fool.
This also brings to light the essential importance of humility in any theologizing. If we are to be people of wisdom, then we need to be slow to speak and quick to listen in these matters (James 1:19). The challenge is that this principle, though easily asserted for its merit, is far-from-easy to implement. However, if we remember that a fool will expose himself by his many words, if we simply listen attentively we will be in much better positions to address the fool with the truth that will pierce his foolishness: the Gospel of Jesus Christ.
Let us then take heed the work done by great Christians of the past and those of the present who dedicate their very lives to pursuing God. For they are the spiritual doctors that are studied and trained in the things of God and should be thought of as such. Praise be to God that He would not leave us autonomous but that He would commission a body of believers with various gifts and callings to advance His Church and His Kingdom!
Or consider a medical doctor. After having spent years of arduous study and rote memorization, coupled with years of hands-on experience in dealing with various types of patients and their syndromes. Yet, inevitably, the patient will offer their arm-chair diagnosis with such gusto as if they themselves had done the schooling and they might know better or with more fullness what was actually going on.
However ludicrous the aforementioned examples may seem in their context, this principle is done with relative regularity and astonishing amounts of confidence in matters of faith and religion. Truly, just like everyone who tries to offer their own diagnosis of car troubles or health, the unrepentant unbeliever will often make up his or her own story about truth and about God, with no care nor reference to the work and study done by believers and theologians who have given their very lives to the task of pursuing God and His truth.
Moreover, the unbeliever who would assert their own unfounded theological systems, tend to do so in such a relativistic way that warrants any discussion of true truth, that is to be found solely in the One who IS truth, is made impotent by their babbling. Thus, the discussion is left unresolved because to the unbelievers unwillingness to hear the truth of God, due to their hardness of heart.
Strangely enough, Solomon spoke about such useless and foolish babbling several centuries ago. He writes in Proverbs, "A fool takes no pleasure in understanding, only in sharing his own opinion (Pro. 18:2)." He writes also that, "The wise lay up knowledge, but the mouth of a fool brings ruin near (Pro. 10:14)." Thus, the man who continually airs his own opinion with no regard for transformational understanding is a fool.
This also brings to light the essential importance of humility in any theologizing. If we are to be people of wisdom, then we need to be slow to speak and quick to listen in these matters (James 1:19). The challenge is that this principle, though easily asserted for its merit, is far-from-easy to implement. However, if we remember that a fool will expose himself by his many words, if we simply listen attentively we will be in much better positions to address the fool with the truth that will pierce his foolishness: the Gospel of Jesus Christ.
Let us then take heed the work done by great Christians of the past and those of the present who dedicate their very lives to pursuing God. For they are the spiritual doctors that are studied and trained in the things of God and should be thought of as such. Praise be to God that He would not leave us autonomous but that He would commission a body of believers with various gifts and callings to advance His Church and His Kingdom!
Thursday, June 21, 2012
Something Other than a Bible from Gideon
When the Israelites finally entered the Promised Land after forty arduous years in the desert, the nation was so worn and ready for the Promised Rest that was to accompany the Land, that they neglected to completely dispose the inhabitants of the land that God had asked. As a result of the Israelites failure to wholly eradicate the inhabitants of the Promised Land as God had commanded, they were locked for centuries in bitter, unending wars with the various surrounding nations until the time of King David.
During these periods of tumultuous unrest, God raised up judges. We should not think of these in a legal sense, instead, a more accurate term would be deliver. They performed the functions of chiefs, of judges, and as military champions. This last role, as that of military leader, is the most important that the judges played: raised up by God to deliver Israel from paganism, often purging the nation of paganism that had arisen from the Israelites themselves.
One such judge, famous perhaps more so for Bibles bearing his name that fill hotel drawers, is Gideon. His story is chronicled in Judges 6:11-8:35. Often remembered for the way he tested his call from God with the woolen fleece (Jdg. 6:36-40), or his idolatrous end with his ephod (Jdg. 8:22-27), although on the whole his judgeship was one of peace and success. For the purposes of this discussion, we will examine how God chose the soldiers for the army that was to raze the Midianites.
The Midianites had been tormenting the Israelites for decades, and finally the Israelites under Gideon had amassed a 32,00-strong army able to handling the Midianites. However, the Lord came to Gideon amidst the preparations for the battle and told Gideon that the force was too big and needed to be decreased, that "Whoever is fearful and trembling, let him return home (Jdg. 7:3)." In a moment the force decreased by 22,000 men, leaving 10,000 for the battle.
Yet, once again, the Lord spoke to Gideon, urging him to decrease the force in a very odd but telling way. The Lord said, "The people are still too many. Take them down to the water, and I will test them for you there...And the Lord to Gideon, ' Every one who laps the water with his tongue, as a dog laps, you shall set by himself. Likewise, every one who kneels down to drink (Jdg. 7:5).'" Afterwards, the force of 10,000 was decreased to 300 able and powerful men that went on to handily win the battle.
The point here is usefulness. If we want to be used by God, we need to be ready to throw aside politeness and manners in order to get our knees dirty and lap up the water. Think of those who cast aside elegance and sophistication because their thirsty in preparation for battle. Additionally, God wants us to forget about our cultural etiquette and be willing to get down and dirty, ready for our tasks to be determined by the Lord. Let us then get on our knees to lap up the water with reckless abandonment to be used by God for great things!
During these periods of tumultuous unrest, God raised up judges. We should not think of these in a legal sense, instead, a more accurate term would be deliver. They performed the functions of chiefs, of judges, and as military champions. This last role, as that of military leader, is the most important that the judges played: raised up by God to deliver Israel from paganism, often purging the nation of paganism that had arisen from the Israelites themselves.
One such judge, famous perhaps more so for Bibles bearing his name that fill hotel drawers, is Gideon. His story is chronicled in Judges 6:11-8:35. Often remembered for the way he tested his call from God with the woolen fleece (Jdg. 6:36-40), or his idolatrous end with his ephod (Jdg. 8:22-27), although on the whole his judgeship was one of peace and success. For the purposes of this discussion, we will examine how God chose the soldiers for the army that was to raze the Midianites.
The Midianites had been tormenting the Israelites for decades, and finally the Israelites under Gideon had amassed a 32,00-strong army able to handling the Midianites. However, the Lord came to Gideon amidst the preparations for the battle and told Gideon that the force was too big and needed to be decreased, that "Whoever is fearful and trembling, let him return home (Jdg. 7:3)." In a moment the force decreased by 22,000 men, leaving 10,000 for the battle.
Yet, once again, the Lord spoke to Gideon, urging him to decrease the force in a very odd but telling way. The Lord said, "The people are still too many. Take them down to the water, and I will test them for you there...And the Lord to Gideon, ' Every one who laps the water with his tongue, as a dog laps, you shall set by himself. Likewise, every one who kneels down to drink (Jdg. 7:5).'" Afterwards, the force of 10,000 was decreased to 300 able and powerful men that went on to handily win the battle.
The point here is usefulness. If we want to be used by God, we need to be ready to throw aside politeness and manners in order to get our knees dirty and lap up the water. Think of those who cast aside elegance and sophistication because their thirsty in preparation for battle. Additionally, God wants us to forget about our cultural etiquette and be willing to get down and dirty, ready for our tasks to be determined by the Lord. Let us then get on our knees to lap up the water with reckless abandonment to be used by God for great things!
Wednesday, June 6, 2012
Praise & Psalm 145
The Psalms are one of the ever-present soul-salves of Scripture. Truly, in any state can one come to them for nourishment and edification, as well as exhortation and challenge. It is the longest book of the Bible, at 150 chapters, and is a full-service anthology of prayers, songs, hymns, prophecies, laments, and liturgies, useful for nearly every possible occasion.
Among the many different types of psalms, the theme of praise rings clearly throughout. In fact, many of the psalms either begin with or end with an expression of praise or the like. And while it is difficult to point out single psalms to define a whole worship ideal of praise, chapter 145 offers a beautiful teaching on the nature of praise. Disclaimer: the purpose of this discussion is to encourage an interpretive focus when dealing with the Psalter as well as to foster a love for the wealth within. Psalm 145 will be interpreted verse-by-verse to accomplish this task and to point out the awesome profundity of the psalms.
For starters, believers praise the Lord for His name (145:2) and for His greatness (v. 3). This is the starting point of praise, the lens by which praise is filtered through. Once praise is asserted as an attitude of worshiping God for who He is, it is then to be taught and trained to each generation so that they will praise His glory, goodness, and righteousness (vv. 4-7).
The psalmist then praises the Lord for His grace, His mercy, His patience, and His love (vv. 8-9). The psalmist decrees that all creation shall give thanks to God, a mandate of praise so that each generation will know of the glory of God and His everlasting Kingdom (vv. 10-13). Again, the reason for such ardent and steadfast praise is because the Lord is faithful (v. 14), and He provides for all in need, even upon request (vv. 15-16, 19).
This psalm closes in continuity of the previous praises: God is righteous and kind (v. 17), He is near to all those who call on Him to provide and fulfill the desires of those who fear Him (vv. 18-19), and He preserves those who love Him but destroys the wicked for their wickedness (v. 20). For the epilogue, the psalmist writes plainly, "My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever (v. 21)."
To be sure, this has been a purposefully brief interpretation of this psalm. However, consider that in twenty-one verses, this psalm has covered so much of God's character: kindness, faithfulness, steadfast love, justice, awesomeness, majesty, mercy, providence, provision, goodness, greatness, righteousness, preserver, gracious, gloriousness, and His power. Additionally, this psalm speaks to the mandate for believers to proclaim God's glory and His name throughout creation, particularly to the next generations.
Twenty-one short verses and yet so much theological weight and wonderful worth. As believers who desire to know who God is, a practice of getting into the psalms is a great way to encourage that relationship with the Holy Lord. A daily habit of taking one psalm and taking it apart, as shown above, can be supremely beneficial for engaging with God's Word and, thus, with God. One psalm is a reasonable amount of land to mine for the precious theological gold to be found within. Praise be to God that He would reveal Himself to mankind through His immutable and lasting Word!
Among the many different types of psalms, the theme of praise rings clearly throughout. In fact, many of the psalms either begin with or end with an expression of praise or the like. And while it is difficult to point out single psalms to define a whole worship ideal of praise, chapter 145 offers a beautiful teaching on the nature of praise. Disclaimer: the purpose of this discussion is to encourage an interpretive focus when dealing with the Psalter as well as to foster a love for the wealth within. Psalm 145 will be interpreted verse-by-verse to accomplish this task and to point out the awesome profundity of the psalms.
For starters, believers praise the Lord for His name (145:2) and for His greatness (v. 3). This is the starting point of praise, the lens by which praise is filtered through. Once praise is asserted as an attitude of worshiping God for who He is, it is then to be taught and trained to each generation so that they will praise His glory, goodness, and righteousness (vv. 4-7).
The psalmist then praises the Lord for His grace, His mercy, His patience, and His love (vv. 8-9). The psalmist decrees that all creation shall give thanks to God, a mandate of praise so that each generation will know of the glory of God and His everlasting Kingdom (vv. 10-13). Again, the reason for such ardent and steadfast praise is because the Lord is faithful (v. 14), and He provides for all in need, even upon request (vv. 15-16, 19).
This psalm closes in continuity of the previous praises: God is righteous and kind (v. 17), He is near to all those who call on Him to provide and fulfill the desires of those who fear Him (vv. 18-19), and He preserves those who love Him but destroys the wicked for their wickedness (v. 20). For the epilogue, the psalmist writes plainly, "My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever (v. 21)."
To be sure, this has been a purposefully brief interpretation of this psalm. However, consider that in twenty-one verses, this psalm has covered so much of God's character: kindness, faithfulness, steadfast love, justice, awesomeness, majesty, mercy, providence, provision, goodness, greatness, righteousness, preserver, gracious, gloriousness, and His power. Additionally, this psalm speaks to the mandate for believers to proclaim God's glory and His name throughout creation, particularly to the next generations.
Twenty-one short verses and yet so much theological weight and wonderful worth. As believers who desire to know who God is, a practice of getting into the psalms is a great way to encourage that relationship with the Holy Lord. A daily habit of taking one psalm and taking it apart, as shown above, can be supremely beneficial for engaging with God's Word and, thus, with God. One psalm is a reasonable amount of land to mine for the precious theological gold to be found within. Praise be to God that He would reveal Himself to mankind through His immutable and lasting Word!
Thursday, May 31, 2012
Centrality of Christ
Theologians often speak of the Centrality of Christ as referring to Jesus' necessary preeminence in every facet of Christianity, whether thought, word, or deed. In this way, Christ Jesus is situated, rightly so, as the cornerstone, laid by God, of which the entirety of Christianity is built upon and stands. As easy as it would be to simply ascend to this doctrine in passing, applying the theological spoils held within may more akin to setting up a child's toy: some assembly required.
At the onset it seems only appropriate to indicate that this doctrine is predicated upon the authority of Holy Scripture, meaning that Christology of this height and depth is dependent on the Word of God, the Bible. While this may seem obvious, it needs to be stated to ensure that we form our theology from a certain authoritative source in order to protect us from unwarranted and potentially dangerous theological claims. In a sense, the Holy Bible becomes the tool needed for the assembly of theology. Add to this the indwelling of the Holy Spirit and we have a veritable toolbox ready to build good, grounded theology.
There are multiple aspects to the Centrality of Christ, however, the most important and foundational of these is Christ's role in salvation. The doctrine of salvation is dense but, for the purposes of this discussion, it can be contracted into a single sentenced: Jesus' sinless life, atoning death, prophetic burial, and conquering resurrection overcame the power of sin and death while reconciling sinful man in relationship to the Holy Lord.
This is the forms the very basis for the whole of Christianity. And, although it may be oversimplified for this occasion, all Christianity is utterly reliant upon the assertion that by the broken body and spilled blood, mankind may enter into restored right relationship with God. The Centrality of Christ, then, is the foundation of which all Christianity is built upon.
Now, let us take a brief, non-exhaustive look at how essential this theological postulation is to the breadth of Christian theology:
We have been saved by Christ Jesus and have eternal life based on that salvation which is by grace and appropriated to man through faith (Acts 4:12; cf. Rom. 10:9; Eph 2:8-10; Tit. 3:4-7)
Christian brotherhood and social-concern is based on Christ (Rom. 5:7-8; cf. 1 John 3:16, 4:9-12).
Through Christ believers have become the children of God, inheritors of the promises of Abraham (Eph. 1:3-14; Heb. 6:13-20).
Truly, all Christian theology begins with our basic dependence upon Christ. Therefore, we should always begin any endeavor with the remembrance of Christ Jesus, for He is the beginning and the end for all life. In this regard, it is difficult to word this much better than the Apostle Paul in the introduction of his letter to the church in Colossae:
"He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through Him and for Him. And He is before all things, and in Him all things hold together. And He is the head of the body, the Church. He is the beginning, the firstborn from the dead, that in everything He might be preeminent. For in Him all the fullness of God was pleased to dwell, and through Him to reconcile to Himself all things, whether on earth or in heaven, making peace by the blood of His cross (Col. 1:15-20)."
At the onset it seems only appropriate to indicate that this doctrine is predicated upon the authority of Holy Scripture, meaning that Christology of this height and depth is dependent on the Word of God, the Bible. While this may seem obvious, it needs to be stated to ensure that we form our theology from a certain authoritative source in order to protect us from unwarranted and potentially dangerous theological claims. In a sense, the Holy Bible becomes the tool needed for the assembly of theology. Add to this the indwelling of the Holy Spirit and we have a veritable toolbox ready to build good, grounded theology.
There are multiple aspects to the Centrality of Christ, however, the most important and foundational of these is Christ's role in salvation. The doctrine of salvation is dense but, for the purposes of this discussion, it can be contracted into a single sentenced: Jesus' sinless life, atoning death, prophetic burial, and conquering resurrection overcame the power of sin and death while reconciling sinful man in relationship to the Holy Lord.
This is the forms the very basis for the whole of Christianity. And, although it may be oversimplified for this occasion, all Christianity is utterly reliant upon the assertion that by the broken body and spilled blood, mankind may enter into restored right relationship with God. The Centrality of Christ, then, is the foundation of which all Christianity is built upon.
Now, let us take a brief, non-exhaustive look at how essential this theological postulation is to the breadth of Christian theology:
We have been saved by Christ Jesus and have eternal life based on that salvation which is by grace and appropriated to man through faith (Acts 4:12; cf. Rom. 10:9; Eph 2:8-10; Tit. 3:4-7)
Christian brotherhood and social-concern is based on Christ (Rom. 5:7-8; cf. 1 John 3:16, 4:9-12).
Through Christ believers have become the children of God, inheritors of the promises of Abraham (Eph. 1:3-14; Heb. 6:13-20).
Truly, all Christian theology begins with our basic dependence upon Christ. Therefore, we should always begin any endeavor with the remembrance of Christ Jesus, for He is the beginning and the end for all life. In this regard, it is difficult to word this much better than the Apostle Paul in the introduction of his letter to the church in Colossae:
"He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through Him and for Him. And He is before all things, and in Him all things hold together. And He is the head of the body, the Church. He is the beginning, the firstborn from the dead, that in everything He might be preeminent. For in Him all the fullness of God was pleased to dwell, and through Him to reconcile to Himself all things, whether on earth or in heaven, making peace by the blood of His cross (Col. 1:15-20)."
Wednesday, May 23, 2012
Overcoming Temptations with the Word
There was nothing odd about this particular evening in the Davidson household. Dad had worked a hard day at his job while Mommy had been home with their three children all day, doing the various things that three kids, ages 10 months to 5 years, demand. It was dinner time and the couples' eldest, Jenna, was being naughty, throwing food across the table and hitting her little brother. Finally, Mommy had had enough and sent Jenna to her room for the rest of the night, minus dessert.
A few hours later, well-after the dishes were done and the other children had been put to bed, Mommy went to tuck little Jenna in and kiss her goodnight. Mommy walked into her five-year-old's room to see her daughter sobbing on her bed, looking sad and defeated. Jenna looked up at Mommy and, with swollen eyes, asked: "Why do we do bad things, Mommy?"
Mommy, in as comforting tone as she could, answered, "Honey, the devil sometimes tells us to do the wrong things. We need to listen to God to do the right things." To which a sobbing Jenna replied in tears, "But He just doesn't talk loud enough!"
Could we not all empathize with Jenna? Often we know that what we are doing is wrong but the voice of the tempter, Satan, can seem so much louder than the voice of truth. Temptations are something that is common to every human. In fact, even our Lord and Savior, Jesus, faced severe temptations (Heb. 2:18, 4:15), as chronicled in Matt. 4:1-11, and Luke 4:1-13.
Jesus, following His baptism, is led by the Spirit into the wilderness. After forty days of fasting and prayer, He is hungry but spiritually ready. At this moment, Satan comes to Jesus and tempts Him thrice. In each of Satan's ploys, he supports his temptations with Scripture, giving them the appearance of truth. However, Jesus is not detoured, He overcomes everyone of Satan's temptations with Scripture that is applied expertly. Two things stand out in this account that are instantly applicable to us.
The first is the need for recognition of interpretive heresy. Satan supported his temptations with hermeneutical finesse that made each of his temptations seem not only acceptable but even condoned by the Word of God. Notice, then, that Satan's voice sounds like truth though it is actually spurious lies. Understanding and acknowledging the way that a counterfeit of Satan attempts to appear as a truth of the Lord is the first step to overcoming the temptations.
The second thing in this regard deals with Jesus' response to Satan's seductions. Jesus counters with Scripture. The difference between Jesus' usage and Satan's can be summarized as interpretive methodology. While Satan pulled verses out of context to support his position, Jesus took the passages in context and applied from that context. In this way, it can be easily concluded that Satan's application was wrong and Jesus' right, thus indicating that not every hermeneutic has the same worth. In fact, some interpretations may even be, dare we say, wrong.
Getting back to the sincere concern of Jenna, who fell to her temptations because, as she claimed, God doesn't speak loudly enough. Jesus shows that hearing God's voice and responding to temptations in reliance upon His voice is directly related to how dependent we are on the Word and how committed we are to proper interpretive methodologies. Needless to say, this requires disciplined and diligent study that is guided by a dedication to acceptable interpretations. We should then work hard to interpret the Word the way it is intended to be, so that we can overcome every temptations of the enemy!
A few hours later, well-after the dishes were done and the other children had been put to bed, Mommy went to tuck little Jenna in and kiss her goodnight. Mommy walked into her five-year-old's room to see her daughter sobbing on her bed, looking sad and defeated. Jenna looked up at Mommy and, with swollen eyes, asked: "Why do we do bad things, Mommy?"
Mommy, in as comforting tone as she could, answered, "Honey, the devil sometimes tells us to do the wrong things. We need to listen to God to do the right things." To which a sobbing Jenna replied in tears, "But He just doesn't talk loud enough!"
Could we not all empathize with Jenna? Often we know that what we are doing is wrong but the voice of the tempter, Satan, can seem so much louder than the voice of truth. Temptations are something that is common to every human. In fact, even our Lord and Savior, Jesus, faced severe temptations (Heb. 2:18, 4:15), as chronicled in Matt. 4:1-11, and Luke 4:1-13.
Jesus, following His baptism, is led by the Spirit into the wilderness. After forty days of fasting and prayer, He is hungry but spiritually ready. At this moment, Satan comes to Jesus and tempts Him thrice. In each of Satan's ploys, he supports his temptations with Scripture, giving them the appearance of truth. However, Jesus is not detoured, He overcomes everyone of Satan's temptations with Scripture that is applied expertly. Two things stand out in this account that are instantly applicable to us.
The first is the need for recognition of interpretive heresy. Satan supported his temptations with hermeneutical finesse that made each of his temptations seem not only acceptable but even condoned by the Word of God. Notice, then, that Satan's voice sounds like truth though it is actually spurious lies. Understanding and acknowledging the way that a counterfeit of Satan attempts to appear as a truth of the Lord is the first step to overcoming the temptations.
The second thing in this regard deals with Jesus' response to Satan's seductions. Jesus counters with Scripture. The difference between Jesus' usage and Satan's can be summarized as interpretive methodology. While Satan pulled verses out of context to support his position, Jesus took the passages in context and applied from that context. In this way, it can be easily concluded that Satan's application was wrong and Jesus' right, thus indicating that not every hermeneutic has the same worth. In fact, some interpretations may even be, dare we say, wrong.
Getting back to the sincere concern of Jenna, who fell to her temptations because, as she claimed, God doesn't speak loudly enough. Jesus shows that hearing God's voice and responding to temptations in reliance upon His voice is directly related to how dependent we are on the Word and how committed we are to proper interpretive methodologies. Needless to say, this requires disciplined and diligent study that is guided by a dedication to acceptable interpretations. We should then work hard to interpret the Word the way it is intended to be, so that we can overcome every temptations of the enemy!
Thursday, January 12, 2012
Powerful Music
Music is powerful. The pairing of lyric and melody to rhythm gives music a unique power to communicate in a way that uses both intellect and heart. Music acts as a highway connecting the mind with the heart. Thus music has a way to communicate complex ideas and emotions in an understandable way. Moreover, because music engages both the heart and the head simultaneously, the soul is inevitably engaged, like if you shake the flowers you're shaking the root.
Additionally, music serves distinct theological purposes for both worship and study. The most obvious usage of music is in worship. Throughout the Scripture, especially in Psalms, music acts as the preferred medium for praise and worship. To be sure, music's pairing of intellect and emotion make it the perfectly tuned instrument to praise the Lord using the entire person.
God requires that we worship Him with all of our hearts, minds, and souls; it is a requirement of worship. Music is the medium that God has designed for worship. Certainly music is not the only mode God created for worship, however, it is one of the most effective.
Not only does music serve as a means to worship, it also is a great method for expressing complex theology in the simplest of ways. It is for this reason that Paul exhorts believers to sing to one another in spiritual songs, hymns, and psalms (Col. 3:16). Believers are to teach each other about the Lord. This requires that we are talking about God and the things of God. Certain things of God can be more than slightly complex, they can be downright difficult to understand. Thankfully, God has given us music as a means to simplify the complex so as to make the challenging accessible.
Because of the uses and Scriptural emphasis of music as worship, the purpose of this dialogue is to encourage us to find songs that can serve these two purposes, worship and theology, in our own lives. The goal is to memorize songs that speak theology to us so that we can take ownership of the theology. Furthermore, when we find ourselves amidst struggle, we will have songs to comfort us and to teach us the theology that we might need most in those tempest moments. Let us then search out music that points us to God.
Additionally, music serves distinct theological purposes for both worship and study. The most obvious usage of music is in worship. Throughout the Scripture, especially in Psalms, music acts as the preferred medium for praise and worship. To be sure, music's pairing of intellect and emotion make it the perfectly tuned instrument to praise the Lord using the entire person.
God requires that we worship Him with all of our hearts, minds, and souls; it is a requirement of worship. Music is the medium that God has designed for worship. Certainly music is not the only mode God created for worship, however, it is one of the most effective.
Not only does music serve as a means to worship, it also is a great method for expressing complex theology in the simplest of ways. It is for this reason that Paul exhorts believers to sing to one another in spiritual songs, hymns, and psalms (Col. 3:16). Believers are to teach each other about the Lord. This requires that we are talking about God and the things of God. Certain things of God can be more than slightly complex, they can be downright difficult to understand. Thankfully, God has given us music as a means to simplify the complex so as to make the challenging accessible.
Because of the uses and Scriptural emphasis of music as worship, the purpose of this dialogue is to encourage us to find songs that can serve these two purposes, worship and theology, in our own lives. The goal is to memorize songs that speak theology to us so that we can take ownership of the theology. Furthermore, when we find ourselves amidst struggle, we will have songs to comfort us and to teach us the theology that we might need most in those tempest moments. Let us then search out music that points us to God.
Wednesday, January 4, 2012
Doing the Word
The Word of God is a vast and rich well of revelation into God's nature and character. A lifetime of study would still not be sufficient to comprehend and measure the greatness of its wealth or abundance. Through study and meditation, guided by the Spirit and sound teachers, readers are given a glimpse into the Lord's character, His very nature.
All this requires delving into the Bible consistently so as to pursue comprehending its depth. However, intellectual ascension to the theological truth of the Word is not enough. Orthodoxy, in reference to theological truth, refers to sound and right doctrine. Being a full-devoted follower of Christ has much to do with orthodoxy i.e. believing sound, right doctrine. But orthodoxy is useless without orthopraxy, the actual practice of right doctrine.
On more than one occasion, Jesus reminded us that it is not the hearers of the Word that are truly His, but the doers of the Word (Matt. 7:21, 24-27; Luke 8:21; John 3:17). Becoming doers of the Word means that our identities are so intimately and intricately intertwined with the Word, that we cannot but live it out: orthopraxy.
Paul and James also exhort believers to do the Word (Rom 2:13; James 1:22). Living out Christianity is not merely spiritual and intellectual ascent to theological truth, far from it. Rather, living out Christianity the way Jesus intended is about practice. We need to practice the orthodoxy that we hold so dear. If we do not practice, truly live out, the theology that we believe and think, then we are not fully committing ourselves to the Lord, body, mind, and soul.
Let us strive, seek after opportunities to serve, to love, and to give. When we seek Him and His kingdom first, then we know will live out, practice, obedience through action. Praise be to God that He would work in us so transformationally as to allow us, imperfect fleshly vessels, to be the conduits by which He loves and cares for the world!
All this requires delving into the Bible consistently so as to pursue comprehending its depth. However, intellectual ascension to the theological truth of the Word is not enough. Orthodoxy, in reference to theological truth, refers to sound and right doctrine. Being a full-devoted follower of Christ has much to do with orthodoxy i.e. believing sound, right doctrine. But orthodoxy is useless without orthopraxy, the actual practice of right doctrine.
On more than one occasion, Jesus reminded us that it is not the hearers of the Word that are truly His, but the doers of the Word (Matt. 7:21, 24-27; Luke 8:21; John 3:17). Becoming doers of the Word means that our identities are so intimately and intricately intertwined with the Word, that we cannot but live it out: orthopraxy.
Paul and James also exhort believers to do the Word (Rom 2:13; James 1:22). Living out Christianity is not merely spiritual and intellectual ascent to theological truth, far from it. Rather, living out Christianity the way Jesus intended is about practice. We need to practice the orthodoxy that we hold so dear. If we do not practice, truly live out, the theology that we believe and think, then we are not fully committing ourselves to the Lord, body, mind, and soul.
Let us strive, seek after opportunities to serve, to love, and to give. When we seek Him and His kingdom first, then we know will live out, practice, obedience through action. Praise be to God that He would work in us so transformationally as to allow us, imperfect fleshly vessels, to be the conduits by which He loves and cares for the world!
Wednesday, December 28, 2011
Defending from Heresy
The Word of God is clear and perspicuous, meaning that it is accessible to all believers. Conversely, it is not open to non-believers, because non-believers will not have eyes to see or ears to hear its truth apart from the work of the Holy Spirit. Although any person with the ability to read can read the Bible, it is the work of the Holy Spirit that illuminates the Word as the divinely-inspired infallible truth that it is.
It is this "second" step of interpretation, the Spirit step, that is oft overlooked. Without relying on the Holy Spirit to guide interpretation, particularly in regards to application and doctrine, heresy inevitably arises. Heresy refers to any doctrine or teaching that stands in opposition to the teaching of the Bible. It is important to note that Christians have been interpreting the Bible for some 20 centuries. Thus, there is a wealth of tradition and orthodox teaching compiled that can help guide interpretation.
Although traditional doctrine should not be accepted uncritically, many very educated and highly intelligent interpreters have come and gone, leaving valuable Scriptural insights for future generations of believers. For instance, Paul was one of the first Christian interpreters. Romans is a veritable theological treatise on Scriptural (OT) interpretation in lieu of Jesus. Similarly, the writer of Hebrews left an indispensable source of hermeneutical technique in his interpretations.
These were some of the first people to look to the Hebrew Scriptures and interpret them Christologically, that is to say, through a Christ-centered lens. Following the first century, there have been hundreds of important individuals that have left important and influential marks on interpretation: Augustine, Aquinas, Luther, Calvin, Edwards, etc. The work of these people, the traditions of interpretation they brought about, should be studied so that we can understand and make the most accurate interpretations possible.
Differences in interpretation will appear; however, when interpretative variants arise, we should not be quick to throw away the interpretations of the past. For instance, in 19th century Germany, new "critical" approaches to interpretation arose. Although the techniques were not wholly immoral or useless, they tended towards the very liberal and anti-orthodox. Unfortunately, many believers were led so astray and liberalized by these techniques that their version of Christianity looked less like the church than it did the world and all its trimmings, thus heresy was formed. In reaction, fundamentalists rose up to combat the liberal interpretive techniques and modern evangelicals are direct descendants of this reaction.
Paul, Peter, John, and the other first-century Church leaders also had to combat heresy. In fact, fighting heresy is an essential part of the Christian life. We, as image bearers of Jesus, must defend that which is essential and orthodox doctrine. The basics are non-negotiable and should be defended vociferously: Jesus is the risen Son of God, a real human being who lived and died and resurrected so as to take on the sin of all mankind, and through confession and belief, believers are blessed with salvation and deliverance from sin. Heresy should not be accepted but should be snuffed out. However, throughout our defense of orthodoxy, we need to maintain the gentleness, kindness, and grace that is becoming of the children of God.
Tuesday, December 27, 2011
Time for Celebration
God is a God of celebration. He desires for us to celebrate and praise Him throughout the year. For the Israelites, celebrations were such an integral part of their religious year. They were commanded to hold certain feasts and festivals throughout the year in commemoration of the Lord's provision (Num. 28-29). Feasts of celebration were an important part of God's revelation to the Israelites and still matter to Christians today, although the feast themselves has changed.
For modern-day Christians, the Lord revealed Himself in His Son, Jesus. All of Christians' holidays are based on the life and work of Christ. The two most notable and widely celebrated are Christmas and Easter; Christmas being the holiday of Jesus' birth, and Easter commemorating His death and resurrection. Each of these two are the culminations of seasons of smaller celebrations, like advent and Palm Sunday, etc. The important thing is that Christians are regularly remembering the life and ministry of Jesus throughout the year.
This is great, but what to do with secular holidays? These holidays are not evil in and of themselves but, for Christians, they should be sanctified. Through thankfulness of believers that celebrate those days in a manner that still brings glory to God, holidays can be sancitifed. New Years Eve/Day, for instance, is a secular holiday but an important one at that.
New Years is a celebration, a holiday for the turning of time and for the renewal that time can provide. Every New Years, millions of people set resolutions, goals and hopes for the new year that they either hope will occur or that they plan for. This is not entirely wrong, in fact, this is one of the ways that a secular holiday might be sanctified by the way that Christians handle it.
When New Years comes around, Christians should take is as an opportunity to asses, pray, and set some good goals in spiritual growth for the next year, like Bible reading, prayer, service, etc. Additionally, New Years is a great yearly time to rededicate to the Lord, to repent of sin and to refocus on the rock, which is Christ.
There is another Christian celebration that comes more regularly than the others: communion. The Eucharist was always meant to be a time of dedication and celebration of the Lord and His provision. When we partake of communion, we are meant to examine ourselves and to remember to the Lord (1 Cor. 11). We should come to the table ready and mindful of the Lord Jesus.
Feasts, festivals, and celebrations are a part of life. God desires for us to celebrate Him throughout the year and to remember the great things that He has done, how He has provided for and delivered us. Also, secular holidays such as halloween or july 4th should be taken as opportunities to celebrate Jesus. Remember, Christians are never obligated to celebrate secular holidays the way that the world does. Rather, Christians should always celebrate holidays in a thankful and godly manner. In this way, we can truly be light to the world, shining His nature upon the world and its holidays too.
For modern-day Christians, the Lord revealed Himself in His Son, Jesus. All of Christians' holidays are based on the life and work of Christ. The two most notable and widely celebrated are Christmas and Easter; Christmas being the holiday of Jesus' birth, and Easter commemorating His death and resurrection. Each of these two are the culminations of seasons of smaller celebrations, like advent and Palm Sunday, etc. The important thing is that Christians are regularly remembering the life and ministry of Jesus throughout the year.
This is great, but what to do with secular holidays? These holidays are not evil in and of themselves but, for Christians, they should be sanctified. Through thankfulness of believers that celebrate those days in a manner that still brings glory to God, holidays can be sancitifed. New Years Eve/Day, for instance, is a secular holiday but an important one at that.
New Years is a celebration, a holiday for the turning of time and for the renewal that time can provide. Every New Years, millions of people set resolutions, goals and hopes for the new year that they either hope will occur or that they plan for. This is not entirely wrong, in fact, this is one of the ways that a secular holiday might be sanctified by the way that Christians handle it.
When New Years comes around, Christians should take is as an opportunity to asses, pray, and set some good goals in spiritual growth for the next year, like Bible reading, prayer, service, etc. Additionally, New Years is a great yearly time to rededicate to the Lord, to repent of sin and to refocus on the rock, which is Christ.
There is another Christian celebration that comes more regularly than the others: communion. The Eucharist was always meant to be a time of dedication and celebration of the Lord and His provision. When we partake of communion, we are meant to examine ourselves and to remember to the Lord (1 Cor. 11). We should come to the table ready and mindful of the Lord Jesus.
Feasts, festivals, and celebrations are a part of life. God desires for us to celebrate Him throughout the year and to remember the great things that He has done, how He has provided for and delivered us. Also, secular holidays such as halloween or july 4th should be taken as opportunities to celebrate Jesus. Remember, Christians are never obligated to celebrate secular holidays the way that the world does. Rather, Christians should always celebrate holidays in a thankful and godly manner. In this way, we can truly be light to the world, shining His nature upon the world and its holidays too.
Monday, December 26, 2011
Rest for the Redeemed
Rest, a time of refreshment, relaxation, and recovery. The seal of the Mosaic covenant was the keeping of the sabbath. The sabbath represented the seventh-day rest of creation. On every seventh day the Israelites were reminded of God's sovereign work of creation. Thus, the cycle of the week was a constant reminder of the Lord and the people's dependence on His provision and sovereignty.
The sabbath day was a day of rest but it served as much more than a mere "day off." It was a theological construct. On the sabbath, no work was to be done so that the people could focus on the Lord and His providence. Sabbath rest was a requirement and a seal of the covenant but it was to be surpassed by another, Promised Rest, that was to accompany the Promised Land. The Promised Land was to be paired with a Promised Rest. Unfortunately, due to covenant infidelity, the Israelites never saw the fulfillment of the Promised Rest.
This understanding of rest was amended under the New Covenant. The sabbath, and its theology, was changed by a new law, the law of Christ and grace. Under this new law, the rest for believers is not cyclical in the same sense but it is determined and bestowed by the Lord (Matt. 11:28-29). Rest is no longer dependent on the cycle of the week but is a constant state of being, a state of rest. Our rest is wholly dependent on the Lord alone. It is our reliance on the Lord that gives us our rest.
Additionally, the Promised Rest under Christ has a future fulfillment much like the Israelites' rest had a future fulfillment in the Promised Land. For Christians, rest has its ultimate realization in the eternal presence of the Holy Lord. This means that the rest we have now is only a part but to be made whole later in the Lord.
Rest, defined, refers to a time of relaxation and relief. Rest is often understood in relation to a particular activity or time but, as has been shown, rest is not defined in terms of activities or times. Rather, rest in Christ is a lifestyle, an attitude towards life itself, an utter reliance on the Lord. Rest is then paired with our understandings of hope and peace.
In Christ, rest is not occasion-dependent but is continuous because it is based on our reliance on the Holy Spirit. Therefore, Christians live in a state of rest because the Holy Spirit, who dwells within believers, is the giver of rest. Rest is one of the beautiful gifts that God bestows. Let us strive to live in the Spirit and thus live continuously in His rest.
The sabbath day was a day of rest but it served as much more than a mere "day off." It was a theological construct. On the sabbath, no work was to be done so that the people could focus on the Lord and His providence. Sabbath rest was a requirement and a seal of the covenant but it was to be surpassed by another, Promised Rest, that was to accompany the Promised Land. The Promised Land was to be paired with a Promised Rest. Unfortunately, due to covenant infidelity, the Israelites never saw the fulfillment of the Promised Rest.
This understanding of rest was amended under the New Covenant. The sabbath, and its theology, was changed by a new law, the law of Christ and grace. Under this new law, the rest for believers is not cyclical in the same sense but it is determined and bestowed by the Lord (Matt. 11:28-29). Rest is no longer dependent on the cycle of the week but is a constant state of being, a state of rest. Our rest is wholly dependent on the Lord alone. It is our reliance on the Lord that gives us our rest.
Additionally, the Promised Rest under Christ has a future fulfillment much like the Israelites' rest had a future fulfillment in the Promised Land. For Christians, rest has its ultimate realization in the eternal presence of the Holy Lord. This means that the rest we have now is only a part but to be made whole later in the Lord.
Rest, defined, refers to a time of relaxation and relief. Rest is often understood in relation to a particular activity or time but, as has been shown, rest is not defined in terms of activities or times. Rather, rest in Christ is a lifestyle, an attitude towards life itself, an utter reliance on the Lord. Rest is then paired with our understandings of hope and peace.
In Christ, rest is not occasion-dependent but is continuous because it is based on our reliance on the Holy Spirit. Therefore, Christians live in a state of rest because the Holy Spirit, who dwells within believers, is the giver of rest. Rest is one of the beautiful gifts that God bestows. Let us strive to live in the Spirit and thus live continuously in His rest.
Sunday, December 25, 2011
Christ's Christmas
Some 2,000 years ago, in a small rural suburb of Jerusalem, a woman and her soon-to-be husband arrive at an inn but there is no vacancy available. The woman, though a virgin, was quite pregnant and the baby's delivery imminent and near.
Months earlier, an angel of the Lord, Gabriel, had come to the woman and prophesied that the Lord Most High would descend upon her and she would bear a child, the Son of God, and that she would call His name, Jesus, meaning God saves. The man she was betrothed to discovered that she was with child and, though he thought of divorcing her, when an angel came to him, in a dream, revealed that his betrothed's child was the Christ, the Messiah who would save all mankind from their sin.
At this time, near the end of the young woman's pregnancy, the emperor issued a decree requiring that everyone return to their ancestry's land to be censored. The man took his pregnant fiance to the place of his ancestry, to Bethlehem. The trip was arduous and long. Upon arrival, the woman realized that it was time: she was going to deliver her child.
Although the inn was full, a man offered the couple a cave that served as a stable for livestock for them to stay in. The woman delivered her child, an infant boy. She wrapped him in swaddling cloths and placed him in a trough.
Meanwhile, shepherds nearby were watching their sheep by night as an angel of the Lord appeared before them and told them that in Bethlehem a child was born. The angel told the shepherds to go to the town and to offer praises to the newborn as He was to be the Messiah, the savior of all mankind. They left their flocks and the fields to find the couple and their child in the stable, the infant resting in a manger, wrapped in strips of cloth. It was just how the angel had prophesied it to be.
The Christmas story is repeated yearly in the Christian calendar. It is the beginning of Jesus' life and His ministry. At this time, the 25th of December, let us take time to remember Christ, to remember the dozens of prophecies that were fulfilled in His birth, let alone His life. A time to remember that God is sovereign and holy, and that He condescended into humanity for the purpose of redeeming His children from sin. Now we can enter into right relationship with Him by Him and for Him. Truly, this is what Christmas is all about.
Months earlier, an angel of the Lord, Gabriel, had come to the woman and prophesied that the Lord Most High would descend upon her and she would bear a child, the Son of God, and that she would call His name, Jesus, meaning God saves. The man she was betrothed to discovered that she was with child and, though he thought of divorcing her, when an angel came to him, in a dream, revealed that his betrothed's child was the Christ, the Messiah who would save all mankind from their sin.
At this time, near the end of the young woman's pregnancy, the emperor issued a decree requiring that everyone return to their ancestry's land to be censored. The man took his pregnant fiance to the place of his ancestry, to Bethlehem. The trip was arduous and long. Upon arrival, the woman realized that it was time: she was going to deliver her child.
Although the inn was full, a man offered the couple a cave that served as a stable for livestock for them to stay in. The woman delivered her child, an infant boy. She wrapped him in swaddling cloths and placed him in a trough.
Meanwhile, shepherds nearby were watching their sheep by night as an angel of the Lord appeared before them and told them that in Bethlehem a child was born. The angel told the shepherds to go to the town and to offer praises to the newborn as He was to be the Messiah, the savior of all mankind. They left their flocks and the fields to find the couple and their child in the stable, the infant resting in a manger, wrapped in strips of cloth. It was just how the angel had prophesied it to be.
The Christmas story is repeated yearly in the Christian calendar. It is the beginning of Jesus' life and His ministry. At this time, the 25th of December, let us take time to remember Christ, to remember the dozens of prophecies that were fulfilled in His birth, let alone His life. A time to remember that God is sovereign and holy, and that He condescended into humanity for the purpose of redeeming His children from sin. Now we can enter into right relationship with Him by Him and for Him. Truly, this is what Christmas is all about.
Saturday, December 24, 2011
Responsible Freedom
In Christ, Christians have been freed from the burden of the law. This means that believers have liberty. We are no longer slaves to sin but have been freed to righteousness. In this, Christians have a new found freedom to live. However, this freedom comes with a certain and definite responsibility. We are to be responsible so that we do not misuse our freedom to the detriment of others.
When we become disciples of Christ, we become image bearers of God, meaning that we are walking, talking testaments of the Lord. Becoming a beacon to the Lord, realizing that our decisions act as witnesses that attest to Him, is a lifelong process of realization and sanctification. Understanding that we are to live every moment to and for Him is what the Christian life is all about.
The freedom that Christians have in Jesus is to be used responsibly. For instance, if their is any action or behavior that hinders others from drawing closer to God, we need to change in order to help and not obstruct the spiritual growth of others (1 Cor. 10:23-33). We should never flaunt our freedom in serving our own desires but should always strive to be responsible with our freedom so that it is beneficial to others.
As Christians, our primary aim is to draw people to the Lord, to be salt and light. If we, in our freedom, become stumbling blocks for others, then we are not being obedient to what the Lord has for us. We should strive to live lives that are the most effective and beneficial in pointing people to God as possible. This means that we will practice personal discipline, decency, and temperance.
We are image bearers of God. Although God is God despite our actions, meaning that we can't, by our lives, make God look better. We can, by our actions, make God look bad. This should never be so. We should always endeavor to be pure and holy and, in so, become living testaments to Him, walking sacraments that point God. Praise be to God that He would use imperfect vessels such as us to be His image bearers on this earth!
When we become disciples of Christ, we become image bearers of God, meaning that we are walking, talking testaments of the Lord. Becoming a beacon to the Lord, realizing that our decisions act as witnesses that attest to Him, is a lifelong process of realization and sanctification. Understanding that we are to live every moment to and for Him is what the Christian life is all about.
The freedom that Christians have in Jesus is to be used responsibly. For instance, if their is any action or behavior that hinders others from drawing closer to God, we need to change in order to help and not obstruct the spiritual growth of others (1 Cor. 10:23-33). We should never flaunt our freedom in serving our own desires but should always strive to be responsible with our freedom so that it is beneficial to others.
As Christians, our primary aim is to draw people to the Lord, to be salt and light. If we, in our freedom, become stumbling blocks for others, then we are not being obedient to what the Lord has for us. We should strive to live lives that are the most effective and beneficial in pointing people to God as possible. This means that we will practice personal discipline, decency, and temperance.
We are image bearers of God. Although God is God despite our actions, meaning that we can't, by our lives, make God look better. We can, by our actions, make God look bad. This should never be so. We should always endeavor to be pure and holy and, in so, become living testaments to Him, walking sacraments that point God. Praise be to God that He would use imperfect vessels such as us to be His image bearers on this earth!
Thursday, December 22, 2011
Dusting off the Old Testament
The Old Testament was the Scripture that Jesus knew and that Paul
and the disciples used to teach the early Church. The Old Testament is
comprised of three major sections: the Law (the first five books), the Prophets
(Joshua to Isaiah plus the twelve latter prophets), and the Writings (Psalms,
Proverbs, etc). Jesus often taught that all of the Scriptures
(the Old Testament) revealed who He was, most notably after His resurrection
when He revealed how the whole of Scripture spoke of Him (Luke 24:27).
Needless to say, this means that the Old Testament warrants examination
by Christians.
At the onset, the ancient writing is challenging, "the past
is a foreign country: they do things differently there (L.P. Hartley)."
Because of its nature, the challenge is more prevalent with the Old
Testament. The composition of the Old Testament spans many centuries;
understanding it requires a bit of study. The canon of the Old Testament
is comprised of a variety of literary styles written by a diverse set of
authors that was edited by later scribes. A good study Bible is the first step.
Additionally, the Old Testament is full of stories that reveal
that nature of God and His relationship to mankind. Therefore,
understanding the Old Testament can be rewarding but it requires practice.
Although the Old Testament is compiled of episodes, it is not merely
about stories: there is much more. In this, the key is to read from a
broad perspective, keeping in mind the forest before getting too fixed on the
individual trees; focus on the whole before addressing the minutiae.
For this, reading whole books is in order. Reading the whole
book or major sections helps us to understand the big things. Then,
following the completion, making basic mental outlines and plain synopsis of
theme and purpose will help to define the most important elements.
Additionally, understanding why the book was written and for whom is a
great way to garner pertinent information that is helpful in interpretation.
Ultimately, the whole Bible is about God, who He is and how He
relates to us. We should dig into it and not shy away from the Old
Testament in the process. The Old Testament is rich with theology and
Christology that make it essential study for all Christians. That being
said, it can be difficult to understand and a good study Bible as well as basic
hermeneutical technique can go a long way to help.
Wednesday, December 21, 2011
Not Conformed to the World
The world is full of shimmer and shine, temptations that distract and lead people astray. John was clear that we should not desire the world and its fleshly desires, and that the love of the world is not compatible with the will of God. Paul confirms this position as well as giving us further exhortation for handling the world. "Do not conform any longer to the pattern of this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect (Rom. 12:2)." Understanding the richness of this verse and the theology thereof is a multi-faceted venture.
First of all, what is the pattern of this world that we should not conform to any longer? Although answering this question is complex, a contracted summation could be defined in two words: irreverence & sin. The most striking feature of the world is its irreverence to the Lord. And, as a result of this irreverence, the world does not fear the Lord. This inevitably and without fail leads to sin.
In contrast, Christians are to live a life of fear and reverence to the Lord, which prevents believers from falling into sin. The fear of the Lord is the beginning of wisdom (Pro. 9:10; Psa. 111:10). Therefore, any person that strives to wisdom will begin with this basic assertion and will live in reverence to the Lord.
Moreover, the world defines itself in individuality, autonomy, and independence. The central theme of the world and those living within it is the "I" and "me." The individual strives to assert his/her individuality and lives life as if independent and autonomous. The world's identity is defined by the individualism. Thus the individual pursues individuality and self-reliance. The irony is that we can categorize the world's individuals, making them less than unique.
This is antithetical to Christian life which is defined as dependent. The Christian is to be reliant on the Lord and dependent on the body of Christ. The individual in Christianity is established not in terms of worldly identity but in reference to divine design and gifting. The Christian does not strive for individuality but his/her uniqueness is defined in the body of Christ, not autonomous but contingent.
Understanding the world that we are no longer to conform to is the first step in understanding Romans 12:2. The next step is the renewal of our minds. This is essential and not passive. It requires study and diligence. Our identities are deeply entrenched in how we think. When our minds our renewed by the Word of God and the Holy Spirit, who we are changes to be inline with the will of God.
Lastly, being able to discern the will of God is the product of the renewal of our minds. It is important to note that the will of God is not the only will that is presented to us. When Paul says that we are to discern the will of God implies that we will still have to choose His will among other potential choices. Not conforming to the world and renewing our minds is the preparation that equips us to be able to choose, to discern, the will of God.
Tuesday, December 20, 2011
Life Eternal
John 3:16, one of the most known and memorized verses of the Bible says, "For God so loved the world that He gave His only son, that whosoever believes in Him shall not perish but shall have eternal life." John, more than any other NT author, is clear that the reward given to Christians for belief in Jesus is eternal life (John 10:28; 1 John 2:25; 5:11-12). Moreover, those that do not have the son do not have eternal life but its converse: eternal death and damnation.
Although eternal life is significant and an essential teaching of the New Testament, it is important to note that eternal life is not the purpose of confession and belief in Christ. Eternal life is a side effect of a right relationship with God. Think of it logically, God is life and the Holy Spirit resides in believers; therefore, believers are blessed with eternal life as a result of their relationship with the Lord.
Again, eternal life is not the purpose of belief, it is a side effect of belief. The purpose and end of belief in Christ is a reconciled right relationship with the Lord. This, in and of itself, is the most wonderful and amazing gift that confession and belief in Jesus provides for Christians. It is the right relationship with God that belief offers; a side effect of that relationship is eternal life.
God is the giver, the Lord of life. Death is a result of sin. In Eden, Adam and Eve had eternal life because they were in right relationship with God but, due to the Fall, their relationship was damaged and their eternal life revoked as a result. Because the Lord is life, when we are obedient to Him, His will and Word, we will be blessed. Part of His blessing is life, eternal life.
Because eternal life is a side effect of right relationship with the Lord, the giver of life, eternal life is not an "after death" venture. Instead, eternal life is the life we now live in preparation for our lives after the ceasing of this mortal coil. In essence we should strive to live in a constant state of eternal life. In reality, this means that we will pursue a right relationship with the Lord. Remember, not only is eternal life a side effect of a right relationship with God through Jesus, but it is a life to be lived now not after death. Therefore, let us be diligent to live lives pleasing to Him and to His will.
Although eternal life is significant and an essential teaching of the New Testament, it is important to note that eternal life is not the purpose of confession and belief in Christ. Eternal life is a side effect of a right relationship with God. Think of it logically, God is life and the Holy Spirit resides in believers; therefore, believers are blessed with eternal life as a result of their relationship with the Lord.
Again, eternal life is not the purpose of belief, it is a side effect of belief. The purpose and end of belief in Christ is a reconciled right relationship with the Lord. This, in and of itself, is the most wonderful and amazing gift that confession and belief in Jesus provides for Christians. It is the right relationship with God that belief offers; a side effect of that relationship is eternal life.
God is the giver, the Lord of life. Death is a result of sin. In Eden, Adam and Eve had eternal life because they were in right relationship with God but, due to the Fall, their relationship was damaged and their eternal life revoked as a result. Because the Lord is life, when we are obedient to Him, His will and Word, we will be blessed. Part of His blessing is life, eternal life.
Because eternal life is a side effect of right relationship with the Lord, the giver of life, eternal life is not an "after death" venture. Instead, eternal life is the life we now live in preparation for our lives after the ceasing of this mortal coil. In essence we should strive to live in a constant state of eternal life. In reality, this means that we will pursue a right relationship with the Lord. Remember, not only is eternal life a side effect of a right relationship with God through Jesus, but it is a life to be lived now not after death. Therefore, let us be diligent to live lives pleasing to Him and to His will.
Monday, December 19, 2011
When in the Wilderness
For the Israelites, the 40 years spent in the wilderness represented more than a topographical designation. It was a place of sanctification and preparation. The Israelites had to stay wandering in the wilderness for forty years and, due to their disbelief and unfaithfulness, none of the first-generation exodus survivors were allowed to enter the Promised Land (Num. 13-14). The wilderness served distinct theological purposes.
Additionally, Jesus spent forty days in the wilderness following His baptism and prior to the start of His ministry (Matt. 4). During His time in the wilderness, Jesus was tempted. He also had to rely solely on the provision of God to sustain Him through the hardship. The wilderness served as a training ground, preparing Jesus for His divine work.
We also spend time in the wilderness, although our wilderness experiences are not so geographically delineated as were Jesus' or Israel's. Sometimes wilderness experiences do depend on actual, physical wildernesses, but, on the whole, the Christian's wilderness is one of the spirit. Our wilderness is the world, specifically the fleshly world. When we go out into the world of the flesh, we are entering a wilderness, a wilderness of desolation and of sin.
In these times, we need to be on guard to remain obedient through the hardships that will attack our hearts, our minds, and our souls. We should rely on God for direction and guidance, for provision and sustenance. The wilderness is a medium for sanctification. This is not to say that Christians should willingly leap at every wilderness opportunity without preparation. The wilderness can be dangerous and preparations need to be made for wilderness experiences.
For instance, the primary mode for making a camping excursion enjoyable is having the right gear: tent, sleeping bag, etc. Similarly, handling the wilderness means having the right gear. Since the wilderness for Christians is a spiritual land, this means having the Word of God printed on our hearts, His praises on our tongues, and our spirits fixed on the Lord.
When these components are in place, the wilderness can be a challenging but rewardingly sanctifying experience. When we are not prepared for the wilderness, it can be dangerous. The wilderness will naturally push us to rely on ourselves for provision and to doubt the Lord, both being unfaithfully treacherous and sinful. In contrast, the wilderness requires that we rely solely on God and do not doubt. But thanks be to God for He is always faithful to use the wilderness for our good and steadfast to pull us through and closer to Himself!
Additionally, Jesus spent forty days in the wilderness following His baptism and prior to the start of His ministry (Matt. 4). During His time in the wilderness, Jesus was tempted. He also had to rely solely on the provision of God to sustain Him through the hardship. The wilderness served as a training ground, preparing Jesus for His divine work.
We also spend time in the wilderness, although our wilderness experiences are not so geographically delineated as were Jesus' or Israel's. Sometimes wilderness experiences do depend on actual, physical wildernesses, but, on the whole, the Christian's wilderness is one of the spirit. Our wilderness is the world, specifically the fleshly world. When we go out into the world of the flesh, we are entering a wilderness, a wilderness of desolation and of sin.
In these times, we need to be on guard to remain obedient through the hardships that will attack our hearts, our minds, and our souls. We should rely on God for direction and guidance, for provision and sustenance. The wilderness is a medium for sanctification. This is not to say that Christians should willingly leap at every wilderness opportunity without preparation. The wilderness can be dangerous and preparations need to be made for wilderness experiences.
For instance, the primary mode for making a camping excursion enjoyable is having the right gear: tent, sleeping bag, etc. Similarly, handling the wilderness means having the right gear. Since the wilderness for Christians is a spiritual land, this means having the Word of God printed on our hearts, His praises on our tongues, and our spirits fixed on the Lord.
When these components are in place, the wilderness can be a challenging but rewardingly sanctifying experience. When we are not prepared for the wilderness, it can be dangerous. The wilderness will naturally push us to rely on ourselves for provision and to doubt the Lord, both being unfaithfully treacherous and sinful. In contrast, the wilderness requires that we rely solely on God and do not doubt. But thanks be to God for He is always faithful to use the wilderness for our good and steadfast to pull us through and closer to Himself!
Sunday, December 18, 2011
Unshakable Sons & Daughters
This world tosses and turns like waves in a tempest. Much of life is unsure and instable because of sin and its effects in the world. There are hidden traps set to trip and ensnare believers and to keep them from goals, purposes, and obedience to the Lord. Sometime the snares are visible and clear, such as lust or greed or pride. Other traps are less so, like coveting, envy, or general distractions. The point is that, although this world is full of waves that can break us, our stability is sure; our stability is Christ.
When we are in Christ, we are set, made secure in Him. This means that as the tides of this life rise or recede we will be unmoved because our stability is the surest of footings: God. With God as our rock and stability, no matter what we may encounter, we will not falter, fade, or break away from our course.
Moreover, the Lord is our fortress. Because our strength is rooted, grounded in Him, nothing in the world can shake us. There are so many instances and occurrences that happen that can be wholly devastating: divorce, death, disease, etc. However, when the source of our strength, the very root of our stability is found in God alone, then nothing will be able to rattle us beyond His compassionate care.
There is so much to be said about stability and its importance for believers. Seizing and claiming the stability is essential in the Christian life. It affects everything from the joy, peace, and hope that believers are required to live within. For instance, earthly happiness depends on what happens. Therefore, what happens can have dramatic effects on people when people's happiness is not grounded in the Lord. Instead, Christians that are deeply rooted in the Word and in the Lord can be affected by what happens but their happiness and joy is not dependent on what happens; it depends solely and wholly on the Holy Lord.
God is our security. He is the fortress that we depend upon for our strength and for our stability. Because He is the rock and the source of our stability, we can be totally assured and secure. So, when this world throws curve balls we will be able to handle every pitch with ease. Praise be to the Lord Almighty that He is who He is and that we can utterly depend on Him!
When we are in Christ, we are set, made secure in Him. This means that as the tides of this life rise or recede we will be unmoved because our stability is the surest of footings: God. With God as our rock and stability, no matter what we may encounter, we will not falter, fade, or break away from our course.
Moreover, the Lord is our fortress. Because our strength is rooted, grounded in Him, nothing in the world can shake us. There are so many instances and occurrences that happen that can be wholly devastating: divorce, death, disease, etc. However, when the source of our strength, the very root of our stability is found in God alone, then nothing will be able to rattle us beyond His compassionate care.
There is so much to be said about stability and its importance for believers. Seizing and claiming the stability is essential in the Christian life. It affects everything from the joy, peace, and hope that believers are required to live within. For instance, earthly happiness depends on what happens. Therefore, what happens can have dramatic effects on people when people's happiness is not grounded in the Lord. Instead, Christians that are deeply rooted in the Word and in the Lord can be affected by what happens but their happiness and joy is not dependent on what happens; it depends solely and wholly on the Holy Lord.
God is our security. He is the fortress that we depend upon for our strength and for our stability. Because He is the rock and the source of our stability, we can be totally assured and secure. So, when this world throws curve balls we will be able to handle every pitch with ease. Praise be to the Lord Almighty that He is who He is and that we can utterly depend on Him!
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