Enjoy Worshiping Together

There are few things more satisfying than joining together with believers and worshiping God.  When we get together on Sunday mornings (or whenever) we are engaging in an ages-old celebration.  It is a celebration of Christ, a celebration of His sacrifice, and a celebration of all we are as His body, His Church.  This is why it is so important that we would never forsake coming together.  In coming together, we are loving God and loving one another.  In truth, let us never forget this!

Romans 12:4-5–Many Members=Many Functions

Romans 12:4-5: "For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another."
There are many partnerships and teams that are analogous to the Church.  From a football team to an army battalion, humans naturally accumulate into different files and functions within the roles they are asked to play at any time.  While the Church can be described like this, it is, however, something different too.  For the Church is always ordered into three ranked categories of function and relationship.

1. Vertical–As Christians, our focus always begins vertically.  That is to say that we are God-centered to begin with.  This distinction, ultimately, forms the basis for all Christianity as it inexorably informs the other two functions.

2. Horizontal Covenantally–From our God-centered focus, we are then commanded to live covenantally to our brothers and sisters in Christ.  That is to say that our love of Christ compels us to a sincere devotion toward every other Christian.  We, in a real sense, belong to every other Christian by virtue of belonging to Christ.  This is one of the main purposes of the Church: that we would grow in love to each other within the Christian community.  In this way, we will be equipped and capable to accomplish the third function.

3.  Horizontal Evangelistically–From Christ through the Church and into the world, it is our call.  We are exhorted and ordained to love people who are not Christians and to lead them into the truth that is a personal relationship with the Lord Almighty through His Son, Jesus Christ. Needless to say that this alone is a multifaceted endeavor but it is an essential task for the Church at large.

Now for the connection:

Each of the aforementioned functions within the Church are set before every Christian.  We are all called to commit ourselves to do each of them.  However, within that command, our personalities, gifts, talents, resources, and histories are all taken into consideration, meaning that every person actualizes the three Christian functions in slightly different-though-equally-valid ways (think of the pastor or the businessman or the evangelist, et al).

The point, then, really becomes that we would simply commit ourselves to loving God, loving our brothers and sisters, and loving our neighbors as ourselves.  Let us take these three task with the serious devotion and commitment that Jesus has shown us, being obedient to the Father unto death upon the cross.

Romans 15:5-6–Joining With One Voice

Romans 15:5-6: "May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ."

Glorifying God with one voice.  How well do we do this?  Living together in accord with Christ Jesus, this is the harmony that Christians are called to do.  But, as this verse indicates, the ability to live like with such unity is granted us by God Himself.  It is Him to empowers us to live in accord with Christ, in all harmony and togetherness.  But the goal, it turns out, is not mere togetherness.  Rather, the goal is to glorify God with one voice.  It is not enough to settle, so to speak, with unity but we must strive to sing praises in glory to His name as one Church!  Let us then keep this before us as we fix our eyes upon Jesus!

He Purchased a People

God does not choose a person, but a people.  He works with the individuals within that people.  But Scripture confirms that God does not choose individuals, rather, He chooses a people to be His own.  Certainly, God does chose specific individuals in history as representatives for His redeemed peoples: Noah, Abraham, Moses, David, Jesus.  But God chooses people not persons.

This is to say that election and predestination is not a personal ordeal, it is a community one.  It is a covenant matter.  God chooses to initiate a covenant relationship with a certain people.  This is the very essence of how God relates to man.

It's like a giant box of crayons owned by God.  Each crayon has a unique color and hue but apart from the rest of the colors it is useless, only capable of coloring monochromatically.  Understanding that we are a 'people' not autonomous individuals of faith will go a far way to reconciling this broken world and repairing broken churches.

Just like Josiah

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!

Mining the Gold of Col. 3:1-5

Paul, in Colossians 3:1-5 writes, "If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.  Set your minds on things that are above, not on things that are on earth.  For you have died, and you life is hidden with Christ in God.  When Christ who is your life appears you also will appear with Him in glory.  Put to death, therefore, what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry."

Without question, this is convicting and challenging.  Paul is indicting believers.  It should be noted that he is clearly exhorting those who are believers to devote themselves to God in seeking the things that are above and to put to death their fleshly natures.  This is one of the most concentrated, clearest, and comprehensive presentations of the Christian life-ethic, carried forward through 4:6, in the whole New Testament.  Because of this, it seems a good sequence of verses to briefly take apart for their worth.

At the onset, though this is universal teaching, it is a contingent one: "If you have been raised with Christ," contingent upon belief in Christ Jesus.  Though this may seem trivial, it is of significance when we think about whom these verses address and who is to do these things.  Because Paul is addressing believers it tells us two very basic but important things.  The first is that this sort of radical life focus and ethic is for believers alone.  And secondly, as a result of the previous assertion, believers should not expect unbelievers to live up to God's ethical standards.  Even more so, unbelievers not only will be unable to understand what Paul is asking, they will be utterly unable to fulfill it.

Also, a note about the order here; Paul says, "Seek the things that are above," then, "Set you mind on the things above," and then, "Put to death, therefore." The natural reading of this is somewhat progressive, as in, first seek the things of God, then dwell and think about those things, and then put the sinful self to death.  Although this may seem trivial, it could refer to developmental stages of belief.

If one has come to faith in Christ, through belief and confession, then they are just beginning to seek the things of God.  Whereas someone who has believed and sought should be to the point of contemplating the things of God, the things that have been sought.  Once these things have occurred, that person's desire to live godly will be paired with the equipping that comes from understanding and pursuing God.  These are not necessarily separate events but could be simultaneous.  It is more important to indicate that they are separate aspects of belief.

This is a great passage of Scripture from one of the most beautifully concise books in all of Scripture. Its brevity is only surpassed by its density and theological weight.  The Holy Spirit made no mistakes in the inspiration of Scripture, however, sometimes we, as interpreters, need to slow down our reading as to take in each passage for its worth.  When we take on this sort of hermeneutic we will be surprised constantly at the beauty and design of Scripture.

Doctrine of False Teaching

The idea of false teachers is as true today as it was in the first-century Church.  Many of the epistles deal specifically with warnings and indictments of false teachers and their teaching, especially 2 Peter & Jude.  The whole concept of false teaching is based on two ideals: (1) that there is a true teaching, and (2) that motives matter.

The first ideal is obvious, and is concerned with the particular content of teaching.  Christianity upholds clear and definite teachings that are true, absolute, objective, and unchangeable.  Among these are certain theological doctrines which should not only be upheld and taught, but defended against potential heresy, such as: the nature and character of God, the Trinity, the Gospel, the resurrection, the supremacy of brotherly love, et al.  

Thus, the beginning point for judging false teaching is then based on whether the teaching is inline with accepted orthodoxy and biblically defensible theology.  If a teacher is teaching anything that is contrary to the Bible, opposed to the person and work of Christ, or that goes against the prompting of the Spirit, then that teacher is a false teacher and should be corrected urged to repent of falsity.  Additionally, those who would choose to listen to false teachers who teach false things should be warned at the errors thereof.  Essentially, we need to protect the flock of Christ from being led astray from falsity.

The second sense by which false teachers are indicted is in regards to motivation.  Ideally, sound teachers shall be motivated by godliness and devotion to the Lord.  Teachers will always be held accountable, understanding that they are stewards of the gifts that God has given them to administer theology to the fellowship of believers.  In reality, every teacher is to acknowledge the sobering and humbling responsibility of teaching.

In contrast, a false teacher's motivations will not be the pursuit of godliness or devotion but will be self-serving.  Greed, vanity, pride, power are the marks of self-serving false teachers.  THe teaching of a false teacher will reflect their motivations.  Thus, one way to determine whether a teacher is false is to look at the heart of their teaching, which is always accessible if the corpus of their work is examined.  It is the motivations of false teachers that will determine their worth, and more profoundly, how they will be weighed by the Lord.  This should challenge those who are teachers or who desire to teach to search their hearts for the motivations, always striving to teach with the best motivations.

Ultimately, teachers will be held accountable both for the content of their teaching and their hearts motivation to teach.  Moreover, everyone is under teachers.  We each have a certain amount of responsibility in this to examine every teaching with a critical eye for the purpose of growth.  This should not give free-reign to critique or slander teaching or teachers, just that we should be aware and involved students who are keen to protect the flock against heresy and falsity.  Let us then keep alert to  prevent false teaching and protect the Church from false teachers!

Jesus the Great High Priest

The book of Hebrews is a mammoth work.  In fact, only Romans compares to the theological genius of Hebrews.  In it, the writer presents a succinct and thorough case for faithfulness in regards to Jesus of Nazarene, the Christ.  Certainly Hebrews is a vast and great work concerned with the theology and and a high doctrine of Christ.  One of the major themes present throughout it is that the covenant made in Christ has surpassed the Mosaic one, as in, the fleshly covenant under Moses is surpassed by the spiritual covenant in Christ.  A major thrust of this argument is that Jesus is our supreme High Priest, the mediator of this greater covenant, that is established by His blood.  Hebrews 7-9 are the primary sources for this dialogue, briefly (re)acquainting with them would be a good introduction to this discourse.

Under the Old Covenant, established under Moses, the High Priest had a specific role and a particular task.  The High Priest was the foremost mediator between the Israelites and God.  To accomplish this mediation, the High Priest would continually make regular sacrifices and offerings on behalf of the people, culminating on the Day of Atonement, Yom Kippur, the one day per year that the High Priest would enter the Holy of Holies under the heavy veil to offer propitiation for the sins of Israel, including himself.

Thus, when Yom Kippur came around every year, the people were annually reminded of the ever-pervasive sin and guilt that remained imperfectly atoned.  The system itself was flawed because it was unable to provide an eternal cleansing and removal of sin, which is and has always been rooted in the heart and not the externals.  This systemic flaw necessitated a greater covenant, prophesied by Jeremiah (Jer. 31:31-34).

It is important to note that everything about the Old Covenant, from the robes of the priests to the architecture of the tabernacle and Temple, acted as an echo, but a shadow of the heavenly realm.  In a very real sense, everything under the Old Covenant was a sacrament, an emblem that expressed teh realities of heaven.  This understanding can be lost on modern day Christians, removed by centuries from this form of religious expression; however, it is essential to note if we are to comprehend what the writer of Hebrews is saying.

Because the tabernacle was but an earthly shadow cast by the heavenly realm, when Christ came an administered a New Covenant in the heavenly realm by His earthly ministry, He thus established a greater covenant, having atoned for all sin "once-for-all" by the power of His blood.  As a result, because the Old Covenant has been made obsolete by the surpassing Covenant made in Christ, Christ has become our great High Priest, who mediates between man and God.

Therefore, and this cannot be overstated: Jesus is our sole and only priest, the exclusive mediator between man and God.  The simple fact that Hebrews exists and that it argues so strongly for this implies that this was a misconception even in the first century A.D.  The implications of this are clear and shattering: anyone who claims to be a priest, mediating between man and God is usurping the position and task that rightfully belongs to Jesus alone.  Because we have one perfect High Priest under a perfect Covenant made by that Priest, we simply have no need or even desire for any other earthly and less-than priests.

Although God has commissioned others, pastors, evangelists, shepherds, etc., the point still stands: only Jesus mediates and acts as the Great High Priest on our behalf, any earthly version is not only a shadow but much more so a counterfeit.  It is true that this may seem provocative if not outright controversial, but the Bible is clear and definite in this regard.  We should be on guard then for those who would claim to be our mediator.  Instead, let us praise Jesus who has established the perfect Covenant through His blood and who mediates on our behalf before the Father, our true and perfect High Priest!

People of Prayer

When it comes to growth in the Kingdom of God, nothing is more of a necessity than becoming a people of prayer.  Every major decision or meaningful in the New Testament is paired with prayer, both individual and communal.  Prayer is the very life-blood for the Church and for believers.  It is the requisite communal aspect of prayer that is so woefully neglected in churches.  Because of this, churches flounder and fail to be effective in their ministries.

This ought not be so.  For if we are to live lives by the example put forth by Jesus, then prayer should not simply be a check box on the list of church to-dos. Rather, prayer needs to be the focus of any and every church function and activity.  Prayer is so integral and necessary in our relationships with God that we should take the practice of prayer to be at the top of the priority list of church life.

Unfortunately, the church has neglected the life of Jesus as well as the examples set forth by the early Church.  If we look at Acts, every (not an understatement) decision was taken with prayer.  Replacing Judas: prayer; receiving the Holy Spirit at Pentecost: prayer; preaching in the synagogues: prayer; healings: prayer; fellowship: prayer; choosing the Seven: prayer, et al.

This is by no means an exhaustive survey of the significance of prayer to the early Church.  Clearly, prayer was important.  Moreover, this focus on community praying is not merely meant as historically descriptive of the first-century Church.  By no means!  This constant attitude and reliance on prayer is totally normative and wholly prescriptive for how Church should be done today.

Or remember Jesus, being in very nature God, prayed constantly (for a cursory understanding see Luke 3:21; 5:16; 6:12; 9:18, 28-29; 11:1, to name a few).  Needless to say but powerful to remember, prayer matters.  Praying is communication with God.  It is the practice of relationship with the Lord that we have been given through the work of Jesus and the indwelling of the Holy Spirit.

Additionally, corporate prayer serves distinct and significant purposes, not the least of which being that it immediately connects the body of Christ.  When believers are joined in prayer, the Holy Spirit is present to guide, to teach, to encourage, to convict, to comfort, and to exhort.  We should strive then to become not only people of prayer but, and even more so, churches of prayer.

Baptism of the Holy Spirit

The story of Acts is the continuation, sort of the sequel, to the Gospel of Luke.  In it, Luke recounts the history of the early Church, with particular focus on the ministries of Peter and Paul.  In the first chapter prologue, Luke, again addressing Theophilus, indicates that his first half, the Gospel, was about what Jesus first began to do and teach, and that this second part is a continuation of the work and teachings of Jesus, identified through the work of the Apostles and the Church (Acts 1:1-2). All this being true, the story of Acts is really the story of the Holy Spirit.

In Acts, Luke identifies the reception of the Holy Spirit by the phrase, baptized with(en) the Holy Spirit. This receiving of the Holy Spirit is only associated with conversion through repentance and belief which is met and confirmed by the reception of the Holy Spirit.  Although this is clearly put forward throughout Acts and the New Testament, what is not as clear is the modern-day application in reference to baptism to be taken from Acts.

At the onset, the baptism of the Holy Spirit, coming from repentant belief (conversion), is virtually simultaneous with water baptism.  In essence, these two concepts are synonymous.  However clear this may be, Christians still disagree about what this means.  Or, to put it more succinctly in a question, when do Christians receive the Holy Spirit?  Basically there are three views in regards to the process of receiving the Holy Spirit, each having their own variations.

The first view, common to Catholicism among others, is the Sacramental view of the baptism of the Holy Spirit.  In this view, the baptism of water coincides both with entrance into the church, defined denominationally, as well as in the reception of the Holy Spirit.  This means that baptism, specifically infant baptism, infuses the one baptized with the Holy Spirit as well as bringing them into the community of the church.

The second view, common to the majority of evangelicals, is the conversion view.  In this view, conversion, marked by sincere repentance and water baptism, is the moment that the Holy Spirit indwells believers.  As per this view, the baptism of the Holy Spirit happens at conversion, which generally coincides with water baptism. This conversion experience also accounts for the believer's inclusion into the Church universal, not just denominationally, but in the greater Christian Church.

The last view is the pentecostal view, characteristic of the Pentecostals and the more Charismatic Christians.  In this view, conversion and the reception of the Holy Spirit are seen as two separate events.  In essence, one may be a converted believer yet still not have the indwelling of the Holy Spirit.  The events of Pentecost are viewed as the normative prescription of receiving of the Holy Spirit for believers today.  Thus, the reception of the Holy Spirit happens to believers and is often considered a second event from that of conversion.  This view is marked by an over-valuing of the speaking of tongues as the manifestation of the reception of the Holy Spirit.

At the final analysis, the conversion view of the baptism of the Holy Spirit seems to make the most compelling case with the strongest support from Scripture.  This being said, the differences in view on this important doctrine should not be allowed to hinder our Christian brotherhood across denominational lines.  Although there are some doctrines that, for their importance, should be defended, when dialoging with fellow Christians, the arguments should be both loving, gentle, and kind, recognizing in humility that we might actually be wrong.  The point of this discourse has been primarily informational but this is a significant doctrine to make an informed decision about.

The Holy Spirit and the Church

At the time of Pentecost (Acts 2), the Holy Spirit descends upon the disciples.  At this moment in history, the disciples were just a ragtag band of Jesus followers that didn't number many more than a mere 120 members.  However, as a result of the Holy Spirit's presence and power come down at Pentecost, the Church grew exponentially to thousands of believers across Palestine and continuing to  millions of members worldwide today.  All of this due to the power of the Holy Spirit and the testimony of Jesus.

If the Church's growth described in Acts is to be considered normative, then a few principles are to be gleaned from its account.  By way of introduction, the Church is not defined by a quantity of people, but by their level of true devotion to the Lord Jesus.  This is one of the most important points to be made about the story of Acts and the Church today: Church is not a certain building or the number of people present at regular gatherings.  The Church in the truest sense is solely defined by the devotion of individual followers.  

At the onset, the most prominent and important point is the necessary presence of the Holy Spirit for all Church growth.  This is so fundamental: the Holy Spirit empowers the Church.  Unfortunately, many churches consider growth a matter of numbers and butts in the seats.  Instead, the biblical understanding of growth is based solely on whether or not the Gospel and the Holy Spirit is received.

Additionally, the Holy Spirit is the equipper of the Church, particularly for the purpose of spreading the Gospel.  This means, in modern application, that the Church today should rely on the Holy Spirit to provide for its growth and to empower the spread of the Word, which is the Gospel of Christ.  As rudimentary as this concept is, many churches seem to neglect the Holy Spirit in measurements of progress or in the assessment of church vitality.

In contrast to the predominant and current understandings, the Holy Spirit is the sole instigator, equipper, and provider for all of Church life, whether growth, edification, evangelism, or general working.  The centrality of the Holy Spirit should not ever be overlooked or neglected but should always remain the focus.  Let us then pray to be overfilled with the Holy Spirit so that we could be used most effectively to spread the Gospel!