The story of Ehud keeps in step with the literary cycle of the book of Judges: sin, judgement, people cry out for deliverance, God raises a deliverer (judge), the judge delivers the people from their oppressors, and there is peace in Israel all the days of the judges life.
In the case of Ehud, the people had done evil in the sight of the Lord, so the Lord responded to their disobedience by empowering Eglon, the Moabite king to the east, to form a coalition and conquer Israel, demanding yearly tribute for some eighteen years until the Israelites cry out to God for a deliverer to save them from the oppressive king. Enter Ehud.
Ehud is chosen, or chooses, to bring the tribute to Eglon. While delivering the tribute, Ehud takes advantage of the situation, claiming to have a secret message for the king. The king, desiring privacy to hear the secret message, sends out all of his servants. Ehud, seizing the opportunity, pulls out a cubits-length sword that was strapped to his right thigh and stabs the obese Eglon. Ehud then escapes and leads the Israelites to victory over the Moabites, killing some 10,000 men and overcoming their oppressors.
The two essentials to Ehud are that he is left-handed and that he is chosen to bring tribute on behalf of the Israelites. His left-handedness, is important for a couple reasons. First of all, to be left-handed at that time in history was thought to be a disability and if you were left-handed, you would be considered a second-hand citizen. Because of this, no one would have checked his right side for a sword as any normal person would put their sword on the left side. Thus, his left-handedness was one of the primary reasons he was chosen to be the judge.
Additionally, only one person would have had the opportunity to be close to the king while bringing the tribute. In other words, Ehud seized the opportunity when it was presented to him. Moreover, God utilized a "supposed" disability for His will and to serve His purposes.
Similarly, each one of us has disabilities and weaknesses that the world would look at and see as useless flaws. But God desires to use those things for His purposes but He asks us to, in faith and obedience, seize those opportunities that are in front of us. This is what we can take from Ehud. Also, the book of Judges is replete with entire generations growing up that lack knowledge of the Lord, so an implied teaching of Judges is that it is necessary for older generations to raise up the next generations to know the Lord. This is another key to the book.
When we look at Ehud, we see a left-handed Benjaminite who took advantage of the situation that was put before him. We should take this same mind among ourselves: to remember that God has made us for specific purposes that will present themselves at certain times and places. Our job, as faithful children, is to seek out when those purposes may come to fruition and to seize them as such. But praise be to God who always has a will and a way for every one of His children!
Showing posts with label teaching. Show all posts
Showing posts with label teaching. Show all posts
Sunday, October 14, 2012
Friday, September 14, 2012
The Importance of Elephant Role-Models
In 1999, the television program 60 Minutes aired an episode that was striking for its comments about the need for role models and mentors, particularly in the lives of young men.
The story was focused on a South African wildlife preserve that found 39 rare White Rhinos slaughtered, their carcasses left scattered around the park. Despite the fact that the Rhinos were left whole, though killed gruesomely, poachers were blamed for the Rhinos' deaths. The preserve's staff spent weeks setting up cameras and gathering information in order to pursue prosecution. What they found was simply astonishing.
After researching and gathering evidence, coupled with direct video footage, the preserve discovered that juvenile delinquents had killed the Rhinos. What was so disturbing about it though was that the delinquents to blame were elephants, teenage elephants. Teenage delinquent elephants had killed the Rhinos, seemingly for no other reason than because they wanted to.
Years before, the preserve could not financially sustain the growing elephant population, so they made the decision to euthanize the adults whose young were old enough to care for themselves. The effect was an entire herd that lacked adult males and a growing population of young male elephants to make their own way with little guidance.
Without dominant males, the young males became increasingly aggressive and violent. And as the males became sexually active and their testosterone rose, they grew in aggression and a gang formed that began to "bully" the other species of the preserve, particularly the Rhinos, eventually killing 39 on them. One elephant, Mafuto, had asserted himself as the leader and had to be killed.
The preserve brought in a large adult male from another preserve to solve the problem. The new male asserted his dominance and the young males fell into place behind his leadership. The young males began learning under the dominant bull and the killing stopped.
This is a remarkable story that highlights the necessity of active adult leadership both to guide the younglings in how to do things but also to lead and protect them from making irresponsible "mob" decisions. Especially to younger men, who are physiologically predisposed towards testosterone-fueled agression and shows of dominance, an older men are a necessity.
The point here is succinct for both young people and older people (especially if that age is coupled with growing wisdom in Christ). If you are young, seek out older and wiser people to mentor you. To be sure, this is not a passive endeavor. Often you need to seek them out and pursue them. The other side of this coin is for the older person who has spent years accruing wisdom in faith to Christ. For you, seek out young people to invest in and to share your wisdom and learning.
This is much of what Christianity is made of: receiving love from others and turning around and pouring into someone else. Let us then take this call to mentoring and discipleship seriously and in faith!
The story was focused on a South African wildlife preserve that found 39 rare White Rhinos slaughtered, their carcasses left scattered around the park. Despite the fact that the Rhinos were left whole, though killed gruesomely, poachers were blamed for the Rhinos' deaths. The preserve's staff spent weeks setting up cameras and gathering information in order to pursue prosecution. What they found was simply astonishing.
After researching and gathering evidence, coupled with direct video footage, the preserve discovered that juvenile delinquents had killed the Rhinos. What was so disturbing about it though was that the delinquents to blame were elephants, teenage elephants. Teenage delinquent elephants had killed the Rhinos, seemingly for no other reason than because they wanted to.
Years before, the preserve could not financially sustain the growing elephant population, so they made the decision to euthanize the adults whose young were old enough to care for themselves. The effect was an entire herd that lacked adult males and a growing population of young male elephants to make their own way with little guidance.
Without dominant males, the young males became increasingly aggressive and violent. And as the males became sexually active and their testosterone rose, they grew in aggression and a gang formed that began to "bully" the other species of the preserve, particularly the Rhinos, eventually killing 39 on them. One elephant, Mafuto, had asserted himself as the leader and had to be killed.
The preserve brought in a large adult male from another preserve to solve the problem. The new male asserted his dominance and the young males fell into place behind his leadership. The young males began learning under the dominant bull and the killing stopped.
This is a remarkable story that highlights the necessity of active adult leadership both to guide the younglings in how to do things but also to lead and protect them from making irresponsible "mob" decisions. Especially to younger men, who are physiologically predisposed towards testosterone-fueled agression and shows of dominance, an older men are a necessity.
The point here is succinct for both young people and older people (especially if that age is coupled with growing wisdom in Christ). If you are young, seek out older and wiser people to mentor you. To be sure, this is not a passive endeavor. Often you need to seek them out and pursue them. The other side of this coin is for the older person who has spent years accruing wisdom in faith to Christ. For you, seek out young people to invest in and to share your wisdom and learning.
This is much of what Christianity is made of: receiving love from others and turning around and pouring into someone else. Let us then take this call to mentoring and discipleship seriously and in faith!
Sunday, July 22, 2012
A Story of Hidden Agendas that Aren't so Hidden
Daniel Pink tells a story in his book What Color is Your Parachute of his wife, Carol, a career counselor. Carol had a client named George. George had worked in the rubber industry for years and came to Carol for some help. George explained on the first session that he wanted to get out of the rubber business. In response, Carol gave George some homework and sent him on his way till their next session.
At the next session, George showed up with not one lick of his homework completed. Carol looked at George, and point-blank asked him, "George, noticing that you haven't done this work, I have to ask: what will happen if you don't get out of the rubber industry?" George answered back, "My wife will divorce me." Carol, not missing a beat, asked, "George, do you want your wife to divorce you?"
George just smirked. He then shared with Carol that what he really wanted was a divorce, and that he would never change his job until he got that done first. George's real agenda had nothing to do with a job, but everything to do with a divorce. Because of that, he would never change.
People won't change unless they want to. No amount of external prompting or orthodox teaching can affect someone to change if they do not desire to change. For instance, there is a young man I know who swears till he's blue in the face that he would give anything to quit smoking. But every time someone else lights a cigarette around him, he lights one up too. He still buys pack of cigarettes, but always tells people that he's quitting; like this is his "last" pack, or that he only smokes when he drinks. He claims to want to change, but his actual agenda is to feed his addiction.
There are many verses that speak to the need to put God first in our lives. In fact, it could be said that the whole of Scripture is focused on this very thing. Our sanctification is at stake. We will never be able to transform by the renewal of our minds and the regeneration of our hearts if we do not want to. Because of this, we should check ourselves for any underlying sinful agendas that would distract us or inhibit our growth. Let us then strip ourselves of agendas that hinder so as to come closer to God by His will!
At the next session, George showed up with not one lick of his homework completed. Carol looked at George, and point-blank asked him, "George, noticing that you haven't done this work, I have to ask: what will happen if you don't get out of the rubber industry?" George answered back, "My wife will divorce me." Carol, not missing a beat, asked, "George, do you want your wife to divorce you?"
George just smirked. He then shared with Carol that what he really wanted was a divorce, and that he would never change his job until he got that done first. George's real agenda had nothing to do with a job, but everything to do with a divorce. Because of that, he would never change.
People won't change unless they want to. No amount of external prompting or orthodox teaching can affect someone to change if they do not desire to change. For instance, there is a young man I know who swears till he's blue in the face that he would give anything to quit smoking. But every time someone else lights a cigarette around him, he lights one up too. He still buys pack of cigarettes, but always tells people that he's quitting; like this is his "last" pack, or that he only smokes when he drinks. He claims to want to change, but his actual agenda is to feed his addiction.
There are many verses that speak to the need to put God first in our lives. In fact, it could be said that the whole of Scripture is focused on this very thing. Our sanctification is at stake. We will never be able to transform by the renewal of our minds and the regeneration of our hearts if we do not want to. Because of this, we should check ourselves for any underlying sinful agendas that would distract us or inhibit our growth. Let us then strip ourselves of agendas that hinder so as to come closer to God by His will!
Wednesday, July 18, 2012
Beginning to Know God Exists
A certain young man who was long overdue for a haircut decided to go to the local barber one day. While sitting in the barber's chair the young man and the barber began conversing. Near the end of the haircut, the conversation turned to the subject of God. The barber, as nonchalantly as one with scissors can be, said, "I do not believe God exists."
The young man, being a believer, was taking aback at the barber's atheism and so he asked the barber, "Why do you say that? What makes you believe that God doesn't exist?" The barber paused mid-cut and, with gusto, replied, "Just look around, son. There is evil and sadness all over. If God exists, then there shouldn't be any of that. It seems so clear to me. Maybe when you're a little older you'll understand."
The barber finished the cut and the young man paid him for his services, even leaving a nice tip. While walking out the door, the young man turned back to the barber and said, "You know, I don't believe barber's exist. I am sure of it that barber's just do not exist." The barber, a little surprised, said, "How can you say that? I just worked on you!" The young man sharply replied, "But barbers can't exist because their are so many disheveled, messy, and long-haired people in the world, so barber's just can't exist."
The barber smirked, shooting back at the young man, "But barber's do exist! That's just what happens when people do not come to me!" "Exactly!" harkened the young man, "That's exactly the point! God does exist. The pain and suffering and evil is just the evidence of a world that has not gone to Him for their trim!" The young man turned and left, leaving the barber dumbfounded in his own disbelief.
How do we know God exists, really know that He is who He claims to be? This is a difficult but absolutely necessary question. The consequences for neglecting it are dire and eternal. For, if God is who He claims to be and Jesus is who He claims to be, then to know Him are of the utmost importance. We are not left without testimony, though, in this discussion. The Scriptures themselves attest to the knowledge of God. And we should find comfort in their witness, for its truth is both self-attesting and authoritative.
At the onset of such a discussion, a brief note about knowledge must be made. Knowledge refers to knowing someone or something. True and definitive knowledge, though involving the intellect is a holistic endeavor, requiring all of the faculties of a person. This is the necessary starting point for knowledge, particularly when discussing matter of spiritual and eternal significance.
While there are many verses to support the knowledge of God, Paul's definition of spiritual knowledge in matter of receptive revelation in his first letter to the Corinthian church seems to cover the topic quite well (1 Cor. 2:6-16). In this comprehensive statement Paul indicates that not only is the knowledge of God a spiritual ordeal, but more more importantly, it is revealed by the Holy Spirit. The relevance of such a truth is that although people, like the barber above, would prefer to use their physical sensory perceptions to know God, who is Spirit, the way to know God begins with the spirit of a person.
Additionally, unless we recognize that our knowledge of God is revealed and not earned, we will fail to know. Because of this reality, we need to come to God in humility for Him to reveal Himself to us. Paul, in his letter to the Romans, indicates that God has revealed Himself in creation, His eternal power and invisible qualities, and that the only appropriate response to such revelation is praise and thankfulness (Rom. 1:18-23).
In the end, the matter is a spiritual one. Our knowledge of God is based on our spirit's malleability to be affected by the Holy Spirit revealing Himself in our hearts. If we are hard of heart and deaf of ear, we will not receive that revelation, for to accept God's revelation one must first have faith that revelation is in fact possible. But this knowledge is of a holistic and transformative nature, meaning that to know God forms the backbone of all knowledge.
Therefore, let us start the conversation of the existence of God where it needs to begin: in the spirit. Starting there and working itself outward through every facet of our person, the knowledge of God will transform us. But we must receive that revelation in order for it to take its affect within us. But praise be to God that He has revealed Himself and that we can know Him!
The young man, being a believer, was taking aback at the barber's atheism and so he asked the barber, "Why do you say that? What makes you believe that God doesn't exist?" The barber paused mid-cut and, with gusto, replied, "Just look around, son. There is evil and sadness all over. If God exists, then there shouldn't be any of that. It seems so clear to me. Maybe when you're a little older you'll understand."
The barber finished the cut and the young man paid him for his services, even leaving a nice tip. While walking out the door, the young man turned back to the barber and said, "You know, I don't believe barber's exist. I am sure of it that barber's just do not exist." The barber, a little surprised, said, "How can you say that? I just worked on you!" The young man sharply replied, "But barbers can't exist because their are so many disheveled, messy, and long-haired people in the world, so barber's just can't exist."
The barber smirked, shooting back at the young man, "But barber's do exist! That's just what happens when people do not come to me!" "Exactly!" harkened the young man, "That's exactly the point! God does exist. The pain and suffering and evil is just the evidence of a world that has not gone to Him for their trim!" The young man turned and left, leaving the barber dumbfounded in his own disbelief.
How do we know God exists, really know that He is who He claims to be? This is a difficult but absolutely necessary question. The consequences for neglecting it are dire and eternal. For, if God is who He claims to be and Jesus is who He claims to be, then to know Him are of the utmost importance. We are not left without testimony, though, in this discussion. The Scriptures themselves attest to the knowledge of God. And we should find comfort in their witness, for its truth is both self-attesting and authoritative.
At the onset of such a discussion, a brief note about knowledge must be made. Knowledge refers to knowing someone or something. True and definitive knowledge, though involving the intellect is a holistic endeavor, requiring all of the faculties of a person. This is the necessary starting point for knowledge, particularly when discussing matter of spiritual and eternal significance.
While there are many verses to support the knowledge of God, Paul's definition of spiritual knowledge in matter of receptive revelation in his first letter to the Corinthian church seems to cover the topic quite well (1 Cor. 2:6-16). In this comprehensive statement Paul indicates that not only is the knowledge of God a spiritual ordeal, but more more importantly, it is revealed by the Holy Spirit. The relevance of such a truth is that although people, like the barber above, would prefer to use their physical sensory perceptions to know God, who is Spirit, the way to know God begins with the spirit of a person.
Additionally, unless we recognize that our knowledge of God is revealed and not earned, we will fail to know. Because of this reality, we need to come to God in humility for Him to reveal Himself to us. Paul, in his letter to the Romans, indicates that God has revealed Himself in creation, His eternal power and invisible qualities, and that the only appropriate response to such revelation is praise and thankfulness (Rom. 1:18-23).
In the end, the matter is a spiritual one. Our knowledge of God is based on our spirit's malleability to be affected by the Holy Spirit revealing Himself in our hearts. If we are hard of heart and deaf of ear, we will not receive that revelation, for to accept God's revelation one must first have faith that revelation is in fact possible. But this knowledge is of a holistic and transformative nature, meaning that to know God forms the backbone of all knowledge.
Therefore, let us start the conversation of the existence of God where it needs to begin: in the spirit. Starting there and working itself outward through every facet of our person, the knowledge of God will transform us. But we must receive that revelation in order for it to take its affect within us. But praise be to God that He has revealed Himself and that we can know Him!
Sunday, July 15, 2012
Guitar Teaching, Practice, and Christianity
For the better part of the past decade, I have been giving guitar lessons. I've taught 6-year-olds to 50-year-olds and everything in between. Students come and students go as with the seasons, but over the course of my time as an instructor, it is been repeatedly confirmed what the single most important element that makes up a musician is: practice.
It consistently amazes me how this seemingly rudimentary method of repetition for the purpose of improvement and growth is so often neglected. Out of every practicing guitar student there are ten that do not. However, without fail the single determining factor in whether someone will be able to play the instrument or not has far less to do with their natural talent or abilities than with their willingness to practice.
Strangely enough, what is stunning about practicing as a concept is that it has such broad applications. Someone who knows how to practice has the necessary tools for successful life that goes well-beyond the quest to learn an instrument. It is for this reason that it seems fitting to put forth a method for practice.
The first thing to know about practice is that it is not a magic wand that offers instant change but is a time-worn method that causes dramatic change over time. This is sometimes the misconception. Instead, practice is based upon a methodological tripod: challenge, consistency, and repetition.
The Challenge aspect of practice could be described as a matter of direction. This is what good teachers do. Good teachers direct the student towards new areas of challenge for the purposes of growth. This is the major reason that most people plateau because they do not know what to do next. A good teacher can also help point out areas of weakness that may be blind to our eyes. Additionally, if you are not being challenged you are not doing something new but re-hashing what you are already able to do. This cannot be overlooked, because if we are not challenged, then we will not grow.
As for Consistency, it is a matter of forming habits. Practice is not doing something one day a week. No, practice is doing something several times a week, if not multiple times a day. Think of the most effective workers in the work place: the consistency of working five days a week for years means that they have consistently practiced their work to the point that they excel at it and perform it with ease. This idea can be easily translated to the weightier matters of life in the way of practice.
Lastly, and most importantly, is repetition. This element of practice sometimes drives people crazy because of the inherent implications of monotony. But the reality is that if someone is unable to repeat results then all that is being practiced is how to achieve poor results. Repetition forces memorization and reinforces technique, both useful things in the achievement of goals. Therefore, practice must include a healthy dose of repetition though it need not feel stale. Rather, repetition can be made enjoyable when creativity is employed to modify the repeated thing, to add an element of competition, or simply to contextualize what is being repeated so as to recognize its usefulness.
Although practice is associated with sport or music, practice is at its most usefulness in regards to godliness. As Paul exhorts Timothy to "train in godliness (1 Tim 4:7-8)." What is it to train but to practice and grow? Therefore, practice is something that must be applied to the spiritual life. Some of the things that Christianity demands to be practiced is Bible study, godliness, humility, service, patience, and brotherly love, et al.
These traits do not come passively but are practiced and learned. They take time and dedication to grow. Community does not happen by chance but by practice. Thus, we should apply these concepts of practice to our Christian life: challenge, consistency, and repetition. Then we will grow in Christ and bear fruit by His power. The most tragic thing is when an individual with vast potential never uses it because they get in their own way. We do not want such a fate. Let us then put practice into practice in our spiritual walks so as to grow, to be challenged, and to live out life as God has intended for us!
It consistently amazes me how this seemingly rudimentary method of repetition for the purpose of improvement and growth is so often neglected. Out of every practicing guitar student there are ten that do not. However, without fail the single determining factor in whether someone will be able to play the instrument or not has far less to do with their natural talent or abilities than with their willingness to practice.
Strangely enough, what is stunning about practicing as a concept is that it has such broad applications. Someone who knows how to practice has the necessary tools for successful life that goes well-beyond the quest to learn an instrument. It is for this reason that it seems fitting to put forth a method for practice.
The first thing to know about practice is that it is not a magic wand that offers instant change but is a time-worn method that causes dramatic change over time. This is sometimes the misconception. Instead, practice is based upon a methodological tripod: challenge, consistency, and repetition.
The Challenge aspect of practice could be described as a matter of direction. This is what good teachers do. Good teachers direct the student towards new areas of challenge for the purposes of growth. This is the major reason that most people plateau because they do not know what to do next. A good teacher can also help point out areas of weakness that may be blind to our eyes. Additionally, if you are not being challenged you are not doing something new but re-hashing what you are already able to do. This cannot be overlooked, because if we are not challenged, then we will not grow.
As for Consistency, it is a matter of forming habits. Practice is not doing something one day a week. No, practice is doing something several times a week, if not multiple times a day. Think of the most effective workers in the work place: the consistency of working five days a week for years means that they have consistently practiced their work to the point that they excel at it and perform it with ease. This idea can be easily translated to the weightier matters of life in the way of practice.
Lastly, and most importantly, is repetition. This element of practice sometimes drives people crazy because of the inherent implications of monotony. But the reality is that if someone is unable to repeat results then all that is being practiced is how to achieve poor results. Repetition forces memorization and reinforces technique, both useful things in the achievement of goals. Therefore, practice must include a healthy dose of repetition though it need not feel stale. Rather, repetition can be made enjoyable when creativity is employed to modify the repeated thing, to add an element of competition, or simply to contextualize what is being repeated so as to recognize its usefulness.
Although practice is associated with sport or music, practice is at its most usefulness in regards to godliness. As Paul exhorts Timothy to "train in godliness (1 Tim 4:7-8)." What is it to train but to practice and grow? Therefore, practice is something that must be applied to the spiritual life. Some of the things that Christianity demands to be practiced is Bible study, godliness, humility, service, patience, and brotherly love, et al.
These traits do not come passively but are practiced and learned. They take time and dedication to grow. Community does not happen by chance but by practice. Thus, we should apply these concepts of practice to our Christian life: challenge, consistency, and repetition. Then we will grow in Christ and bear fruit by His power. The most tragic thing is when an individual with vast potential never uses it because they get in their own way. We do not want such a fate. Let us then put practice into practice in our spiritual walks so as to grow, to be challenged, and to live out life as God has intended for us!
Wednesday, July 11, 2012
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!
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!
Tuesday, July 10, 2012
True Truth and False Teaching
There is an increasing notion, spreading pervasively throughout the world today, that an individual has the right and ability to decide truth for him or herself. This concept has spread with such imperialistic force over the last half-century that not only is it subsumed within the culture, but it has foisted itself upon every element of society. The common assertion, perhaps slightly oversimplified, states that every person is free to decide truth and to dictate reality as he or she sees fit. Truth has been so irreverently reduced to a preference that truth has been removed of any actual content beyond its contextual usefulness. In essence, this ideal would claim that truth is relative to the individual and can be anything, even if it opposes another's truth.
While the historical underpinning for this concept of multiple truths is postmodernism, the effect has been to make truth an individual, relativistic ordeal. Absolute truth is considered impossible because everyone has their own version of truth. The result of such a claim is two-fold. First of all, any and every human being is made into a truth master, capable of creating and determining any truth and worldview that they could desire. The second effect is that truth critiques and appraisals have been made wholly obsolete because, ultimately, all truths are esteemed as equally valid. Such a claim does much to explain the torrent of relativism and immorality throughout the world today.
To be certain, it is wholeheartedly against Scripture and the teachings of Jesus to say that truth is relative. Jesus spoke quite directly that He alone is the truth (John 14:6; 1 John 5:20). And Scripture is particularly unified that truth is absolute and revealed. The logic behind such an assertion stems from the source of truth: God. Because God is the supreme source of Truth, in order for humanity to have access to truth, it must be revealed by God Himself. The reality, then, is that truth is absolute because it is based on an absolute source.
Naturally, this flies in the face of the contemporary understanding of truth being a relative, individualistic endeavor. For starters, this puts the person who would claim a certain truth under the authority of Scripture to weigh their particular truth assertion(s). Additionally, and more importantly, a methodology must be put in place to assess the various and differing truth claims. Luckily, Scripture is not silent in this regard. For this, the New Testament authors and Jesus Himself, speak a good deal about truth and falsity, particularly in reference to false teachers and false prophets.
Jesus warns explicitly against false teachers (Matt. 7:15; 24:11, 24; Mark 13:22). Paul addresses falsity (2 Cor 11:13; Eph. 4:25; 2 Thess. 2:9; 1 Tim. 6:20). James, Peter, and John also warn against false teachers and teaching (James 3:14; 2 Pet. 2:1; 1 John 4:1). Needless to say, for such a united warning against falsity, it indicates that this was and is a serious problem in the world and in the Church.
To say that one thing is false is to define it as not true. This means that what is false is inherently untrue. Although this may seem like obvious semantic play, the essence of such an assertion should not be overlooked. Think of the profound logic that the postmodern-world would neglect or dismiss: if something is true it is not false, and if something is false it is not true. The world at large would view such logic as absolute, indefensible, and archaic. Unfortunately, the idea that any conceivable idea can be true if someone believes it sincerely enough is an absolute statement that is not founded within its own system of thought.
The issue comes down to truth appraisal. What rubric is to be employed when weighing various truth claims? How do we assess truth as being true? In the end, two simple assertions must be put forth. The first is the authority of Scripture. Scripture, being the very written Word of God, is the authority that founds or trumps any and all truth claims. This carries with it the necessity of Jesus, in very nature God, being the beginning and end for all truth assessment. If any particular truth claim does not jibe with Christ Jesus or with Scripture then, plainly, it cannot be true. Unfortunately, Christians have all-too-quickly accommodated to these divisive, individualistic, and relative definitions of truth. Instead we need to consider the words of Paul in his letter to the Colossians:
"See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (Col. 2:8)."
The truth-ness of truth is in how it relies on Christ for its foundation, and how defensible it is from the standpoint of Scripture. Let us then hold tightly to the Truth, which is God!
While the historical underpinning for this concept of multiple truths is postmodernism, the effect has been to make truth an individual, relativistic ordeal. Absolute truth is considered impossible because everyone has their own version of truth. The result of such a claim is two-fold. First of all, any and every human being is made into a truth master, capable of creating and determining any truth and worldview that they could desire. The second effect is that truth critiques and appraisals have been made wholly obsolete because, ultimately, all truths are esteemed as equally valid. Such a claim does much to explain the torrent of relativism and immorality throughout the world today.
To be certain, it is wholeheartedly against Scripture and the teachings of Jesus to say that truth is relative. Jesus spoke quite directly that He alone is the truth (John 14:6; 1 John 5:20). And Scripture is particularly unified that truth is absolute and revealed. The logic behind such an assertion stems from the source of truth: God. Because God is the supreme source of Truth, in order for humanity to have access to truth, it must be revealed by God Himself. The reality, then, is that truth is absolute because it is based on an absolute source.
Naturally, this flies in the face of the contemporary understanding of truth being a relative, individualistic endeavor. For starters, this puts the person who would claim a certain truth under the authority of Scripture to weigh their particular truth assertion(s). Additionally, and more importantly, a methodology must be put in place to assess the various and differing truth claims. Luckily, Scripture is not silent in this regard. For this, the New Testament authors and Jesus Himself, speak a good deal about truth and falsity, particularly in reference to false teachers and false prophets.
Jesus warns explicitly against false teachers (Matt. 7:15; 24:11, 24; Mark 13:22). Paul addresses falsity (2 Cor 11:13; Eph. 4:25; 2 Thess. 2:9; 1 Tim. 6:20). James, Peter, and John also warn against false teachers and teaching (James 3:14; 2 Pet. 2:1; 1 John 4:1). Needless to say, for such a united warning against falsity, it indicates that this was and is a serious problem in the world and in the Church.
To say that one thing is false is to define it as not true. This means that what is false is inherently untrue. Although this may seem like obvious semantic play, the essence of such an assertion should not be overlooked. Think of the profound logic that the postmodern-world would neglect or dismiss: if something is true it is not false, and if something is false it is not true. The world at large would view such logic as absolute, indefensible, and archaic. Unfortunately, the idea that any conceivable idea can be true if someone believes it sincerely enough is an absolute statement that is not founded within its own system of thought.
The issue comes down to truth appraisal. What rubric is to be employed when weighing various truth claims? How do we assess truth as being true? In the end, two simple assertions must be put forth. The first is the authority of Scripture. Scripture, being the very written Word of God, is the authority that founds or trumps any and all truth claims. This carries with it the necessity of Jesus, in very nature God, being the beginning and end for all truth assessment. If any particular truth claim does not jibe with Christ Jesus or with Scripture then, plainly, it cannot be true. Unfortunately, Christians have all-too-quickly accommodated to these divisive, individualistic, and relative definitions of truth. Instead we need to consider the words of Paul in his letter to the Colossians:
"See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (Col. 2:8)."
The truth-ness of truth is in how it relies on Christ for its foundation, and how defensible it is from the standpoint of Scripture. Let us then hold tightly to the Truth, which is God!
Monday, July 9, 2012
Using Time to the Fullest
Much of Holy Writ is dedicated to the task of understanding wisdom. Proverbs, Ecclesiastes, and the book of Job are all explicitly devoted to the quest for wisdom. The particulars of wisdom are examined by pitting wisdom against folly. The onset of the search for wisdom is the fear of God (Pro. 9:10). Reverence for God is the beginning of wisdom, and should guide every decision in every situation we may face.
Some of the most constant and challenging decisions we face is that of time usage. Time is limited; there is only so much of it to do all of the things that need to be done. Everyday, several times a day, we face decisions in how we will choose to devote our time. As a result, a true test of wisdom is in how well we make use of the time we have been given because our time is so limited. We should, then, strive to prioritize with wisdom so as to not let the time go along in uselessness.
Paul exhorts believers in Ephesians to live wisely by making the most use of the time, for the days are evil (Eph. 5:15-16). Truly, this is the case. For time passes whether we are aware of it or not. And if we are not paying attention, it will be too late before we realize. Paul echoes his exhortation in his letter to the Colossians (Col. 4:5), indicating that this is an important teaching and should not be quickly neglected.
Ultimately, godly time management and prioritization is a practice that takes effort, diligence, and discipline. Often the trappings of the world have such a hook-like pull that distract us from the tasks we have been called to complete. Think of all the time we've so easily spent online, in front of the television, or just sitting around doing nothing. In the end, this should not be so. Let us then press on in faith and obedience to make the best use of the blessed time that God has given us!
Some of the most constant and challenging decisions we face is that of time usage. Time is limited; there is only so much of it to do all of the things that need to be done. Everyday, several times a day, we face decisions in how we will choose to devote our time. As a result, a true test of wisdom is in how well we make use of the time we have been given because our time is so limited. We should, then, strive to prioritize with wisdom so as to not let the time go along in uselessness.
Paul exhorts believers in Ephesians to live wisely by making the most use of the time, for the days are evil (Eph. 5:15-16). Truly, this is the case. For time passes whether we are aware of it or not. And if we are not paying attention, it will be too late before we realize. Paul echoes his exhortation in his letter to the Colossians (Col. 4:5), indicating that this is an important teaching and should not be quickly neglected.
Ultimately, godly time management and prioritization is a practice that takes effort, diligence, and discipline. Often the trappings of the world have such a hook-like pull that distract us from the tasks we have been called to complete. Think of all the time we've so easily spent online, in front of the television, or just sitting around doing nothing. In the end, this should not be so. Let us then press on in faith and obedience to make the best use of the blessed time that God has given us!
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!
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!
Saturday, May 26, 2012
History Study for Bible Study
In the 4th Century B.C. the world was a disconnected collection of disparate city-state nations, separated by geography, language, culture, and history. In reality, apart from limited long-distance trading, the far eastern part of the world in India barely knew of their western counterparts situated around the Mediterranean and vice versa. At this time of disjointed humanity, a certain Macedonian prince rose to power in Greece.
The young prince seized his father's impressive military force at the age of twenty and began his lifelong campaign to conquer the world from one end to the other and to hold it under a single Greek banner. He had a deep conviction to unite all peoples under Greek culture and spent the whole of his life for this task. The prince was a remarkable general and tactician. At numerous skirmishes, the prince's forces were dramatically outnumbered yet, by his decisively genius tactics, his army was victorious. Moreover, he always rode his horse at the front of the battle, ensuring each of his dedicated soldiers that the prince would never put them into any danger that he himself would not be willing to accept.
As a result of his consistent willingness to set an intrepid example coupled with his constantly expert military strategies, his troops followed him with a worshipful fervor, believing their prince to be a descendant of the gods and heroes of old. The prince succeeded in conquering land from the Mediterranean beyond the Hindu Kush mountain range. Although the prince died mysteriously at the young age of 32, he was successful at making the Greek culture and language the standard in the world. A feat that was nothing short of revolutionary that set the world on its path for the next several hundred years. Because of his utter success, history has canonized him as great, Alexander the Great.
Understanding the significance of Alexander in reference to the Bible is a rich field manifold with grain relevant to biblical understanding. For the brevity of this conversation, reducing the mixture to two main points of importance is in order: the historical account following Alexander's death, and the cultural significance of Hellenization in the spread of the Gospel. The goal here is by no means exhaustive, just to offer a small sample of the usefulness of historical study to understanding the Bible better.
The history after Alexander's death is necessary information for properly understanding of the last part of the book of Daniel (Ch. 9-12). Following Alexander's mysterious death, the massive geographical area of his empire was divided into four satrap kingdoms by the general, Perdiccas: the Ptolemaic, the Seleucid, the Pergamum, and the Macedonian. Unless we recognize these four kingdoms, particularly the Ptolemaic, understanding Daniel's apocalyptic visions that close the book is made nearly impossible.
Secondly, the impact of Hellenization cannot be overstated. Simply understood, Hellenization is the spread and standardization of Greek culture and language because of the work of Alexander. This made Greek the language of commerce and trade, particularly across the Mediterranean world. As a result, the Gospel was able to be presented to many diverse cultures, from Spain to India. In fact, libraries of books have been written about the Gospel's dependance upon Hellenization for its spread.
While this dialogue has been information-laden but too-brief, the point has been to show the need of historical investigation for the purpose of shedding light on the Bible. Forming a solid historical basis is a necessary endeavor in interpretation, for if we do not understand the context of the Scripture we are examining, our interpretations will be equally uninformed and ungrounded in reality.
Luckily, we are not without help in this as there are a vast number of resources available to the modern interpreter to help us overcome the time and distance between ourselves and the Bible. L.P Hartley's saying is still appropriate today, "The past is a foreign country: they do things differently there." In essence, we should strive to come to the Bible as the anthology of ancient documents it is. Let us then press on in discipline and diligence so as to better interpret the Word of God!
The young prince seized his father's impressive military force at the age of twenty and began his lifelong campaign to conquer the world from one end to the other and to hold it under a single Greek banner. He had a deep conviction to unite all peoples under Greek culture and spent the whole of his life for this task. The prince was a remarkable general and tactician. At numerous skirmishes, the prince's forces were dramatically outnumbered yet, by his decisively genius tactics, his army was victorious. Moreover, he always rode his horse at the front of the battle, ensuring each of his dedicated soldiers that the prince would never put them into any danger that he himself would not be willing to accept.
As a result of his consistent willingness to set an intrepid example coupled with his constantly expert military strategies, his troops followed him with a worshipful fervor, believing their prince to be a descendant of the gods and heroes of old. The prince succeeded in conquering land from the Mediterranean beyond the Hindu Kush mountain range. Although the prince died mysteriously at the young age of 32, he was successful at making the Greek culture and language the standard in the world. A feat that was nothing short of revolutionary that set the world on its path for the next several hundred years. Because of his utter success, history has canonized him as great, Alexander the Great.
Understanding the significance of Alexander in reference to the Bible is a rich field manifold with grain relevant to biblical understanding. For the brevity of this conversation, reducing the mixture to two main points of importance is in order: the historical account following Alexander's death, and the cultural significance of Hellenization in the spread of the Gospel. The goal here is by no means exhaustive, just to offer a small sample of the usefulness of historical study to understanding the Bible better.
The history after Alexander's death is necessary information for properly understanding of the last part of the book of Daniel (Ch. 9-12). Following Alexander's mysterious death, the massive geographical area of his empire was divided into four satrap kingdoms by the general, Perdiccas: the Ptolemaic, the Seleucid, the Pergamum, and the Macedonian. Unless we recognize these four kingdoms, particularly the Ptolemaic, understanding Daniel's apocalyptic visions that close the book is made nearly impossible.
Secondly, the impact of Hellenization cannot be overstated. Simply understood, Hellenization is the spread and standardization of Greek culture and language because of the work of Alexander. This made Greek the language of commerce and trade, particularly across the Mediterranean world. As a result, the Gospel was able to be presented to many diverse cultures, from Spain to India. In fact, libraries of books have been written about the Gospel's dependance upon Hellenization for its spread.
While this dialogue has been information-laden but too-brief, the point has been to show the need of historical investigation for the purpose of shedding light on the Bible. Forming a solid historical basis is a necessary endeavor in interpretation, for if we do not understand the context of the Scripture we are examining, our interpretations will be equally uninformed and ungrounded in reality.
Luckily, we are not without help in this as there are a vast number of resources available to the modern interpreter to help us overcome the time and distance between ourselves and the Bible. L.P Hartley's saying is still appropriate today, "The past is a foreign country: they do things differently there." In essence, we should strive to come to the Bible as the anthology of ancient documents it is. Let us then press on in discipline and diligence so as to better interpret the Word of God!
Friday, April 20, 2012
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!
Wednesday, April 4, 2012
Plea for the Young
Because the word for overseer, "elder," serves as a term for the aged in our society, there is a natural compulsion to feel that those who are older are to be the examples worth following. Although this may be true, being of youth or youthful is no excuse for not pursuing righteousness and living as salt and light in the world. Simply put, this means that those who are young need to live as examples with just as much fervor and intent as those who are older.
Strangely enough, Scripture offers multiple examples pointing to young people being used for great things. The first example is David, a teenage shepherd boy who was used by God to defeat the mightiest Philistine champion to the envy of Saul, the king who should have done the job. Merely a young boy, David, was chosen by God to be the greatest king in Israel's history.
Or consider Jeremiah, a young boy when he was called to by the Lord to prophecy judgement over Jerusalem and all of Israel. Although he was but a boy, he was called to be the voice of God for all of Israel, one of the greatest prophets in Israelite history. Clearly, youth is not a hindrance to doing the will of God.
Or consider Timothy, Paul's son in Christ (1 Tim. 1:2). Although Scripture does not clearly specify the age of Timothy but it is certain that he is Paul's junior and that Timothy was considered a youth at whatever ministry setting he was in. However, Paul was clear that Timothy should not be hindered by his youth but should strive to be an example for the older generation, devoting himself to public reading of Scripture, and to teaching (1 Tim. 4:12-14).
The point is that youth, though often neglected by the older folk, is not any reason to not live the life God requires of us. The truth is, although youth and youthfulness can be an excuse to delay growing in devotion, we should not let ourselves off the hook so easily. Instead, we should be just as fervent in our pursuit of growth as older people.
In truth, if we who are younger desire to become leaders who are wise and faithful, we should take the quest after Christ seriously throughout our youth as to grow like plants into flowering fruition in His due time, not hindered by our own flesh-seeking procrastination. Let us then press into Him as to be the people, young and old, that God wants us to be!
Strangely enough, Scripture offers multiple examples pointing to young people being used for great things. The first example is David, a teenage shepherd boy who was used by God to defeat the mightiest Philistine champion to the envy of Saul, the king who should have done the job. Merely a young boy, David, was chosen by God to be the greatest king in Israel's history.
Or consider Jeremiah, a young boy when he was called to by the Lord to prophecy judgement over Jerusalem and all of Israel. Although he was but a boy, he was called to be the voice of God for all of Israel, one of the greatest prophets in Israelite history. Clearly, youth is not a hindrance to doing the will of God.
Or consider Timothy, Paul's son in Christ (1 Tim. 1:2). Although Scripture does not clearly specify the age of Timothy but it is certain that he is Paul's junior and that Timothy was considered a youth at whatever ministry setting he was in. However, Paul was clear that Timothy should not be hindered by his youth but should strive to be an example for the older generation, devoting himself to public reading of Scripture, and to teaching (1 Tim. 4:12-14).
The point is that youth, though often neglected by the older folk, is not any reason to not live the life God requires of us. The truth is, although youth and youthfulness can be an excuse to delay growing in devotion, we should not let ourselves off the hook so easily. Instead, we should be just as fervent in our pursuit of growth as older people.
In truth, if we who are younger desire to become leaders who are wise and faithful, we should take the quest after Christ seriously throughout our youth as to grow like plants into flowering fruition in His due time, not hindered by our own flesh-seeking procrastination. Let us then press into Him as to be the people, young and old, that God wants us to be!
Friday, March 23, 2012
The Lord's Prayer
One of the major facets of Jesus' life was His consistent prayer life, chronicled throughout the Gospels, particularly in Luke. Jesus made such a habit of prayer, both corporate and seclusive, that His disciples finally asked Him to teach them how to pray. In Matthew 6:9-13 and Luke 11:2-4, Jesus answers His disciples and offers a divine perspective into proper prayer.
The first part of the Lord's prayer is the most important part. Jesus is clear to indicate that the object and recipient of prayer is God, the holy and heavenly Father. This should be the focus that undergirds all prayer. If we are not consciously centering our prayer on the Lord, then prayer is failing its primary function, which is communication between us and Him.
Secondly, prayer is defined as requesting the Lord's provision as well as expecting Him to do so. When we pray, it is a declaration of allegiance as well as a statement of reliance on the Lord. We are aligning our needs and desires with His sovereignty. Allying with God's will is prayer's intention. When we pray, we are uniting with the Lord in reliance of His power to provide.
Thirdly, salvation is intimately tied to prayer. It is by prayer that the grace of salvation is appropriated by faith. The vocalization of prayer is thus key, otherwise there would be no reason to prayer in private (Matt. 6:5-6). It is important to note that although prayer can be silent, for Jesus, prayer was defined as an audible endeavor. Unfortunately, the 21st century Christian has tended to overemphasized the privacy of prayer as to downplay the need for praying audibly.
The Lord's Prayer is not to be considered the only possible prayer for believers should pray. Instead, it is a basic prayer rubric of form and content. The points include, reverence for the holiness of the Lord, reliance and alignment with His sovereignty, and recognition of the Lord as the sole source of salvation, are key components of effective prayers. Let us strive to learn from our Lord Jesus' teaching and to apply His stated prayer principles to our prayers.
The first part of the Lord's prayer is the most important part. Jesus is clear to indicate that the object and recipient of prayer is God, the holy and heavenly Father. This should be the focus that undergirds all prayer. If we are not consciously centering our prayer on the Lord, then prayer is failing its primary function, which is communication between us and Him.
Secondly, prayer is defined as requesting the Lord's provision as well as expecting Him to do so. When we pray, it is a declaration of allegiance as well as a statement of reliance on the Lord. We are aligning our needs and desires with His sovereignty. Allying with God's will is prayer's intention. When we pray, we are uniting with the Lord in reliance of His power to provide.
Thirdly, salvation is intimately tied to prayer. It is by prayer that the grace of salvation is appropriated by faith. The vocalization of prayer is thus key, otherwise there would be no reason to prayer in private (Matt. 6:5-6). It is important to note that although prayer can be silent, for Jesus, prayer was defined as an audible endeavor. Unfortunately, the 21st century Christian has tended to overemphasized the privacy of prayer as to downplay the need for praying audibly.
The Lord's Prayer is not to be considered the only possible prayer for believers should pray. Instead, it is a basic prayer rubric of form and content. The points include, reverence for the holiness of the Lord, reliance and alignment with His sovereignty, and recognition of the Lord as the sole source of salvation, are key components of effective prayers. Let us strive to learn from our Lord Jesus' teaching and to apply His stated prayer principles to our prayers.
Wednesday, March 21, 2012
Grace through Faith
If there were ever a passage of Scripture to memorize, Ephesians 2:8-10 would be it: "For by grace you have been saved through faith. And this is not of your own doing; for it is the gift from God, not by works, so that no one may boast. For we are His workmanship, created in Christ Jesus to do good works, that He has prepared beforehand, that we should walk in them."
These brief sentences hold a wealth of theological truth to chew upon. For starters, the first phrase, "For by grace you have been saved through faith," speaks immeasurably about the transaction of salvation. It had always been assumed that salvation was bestowed by God only on those who were deserving. Thus grace was to be understood as a conditional affair, dependent on one's obedience to Torah. Now, Paul makes this radical assertion that salvation is a matter of grace that is acquired by faith. The simplicity of the statement is only overshadowed by its profundity.
The follow up, "And this is not of your own doing; it is the gift from God, not by works so that no one may boast," is equally as provocative. Beware that we overlook the depth of Paul's declaration: not only is salvation a matter of grace that is appropriated by faith, but no human deeds can merit it. Moreover, this is by design. God intends that no one may boast because of salvation. Think about the effect of this statement. Because of its content, pride, then, has no place in any conversation of salvation, for nothing could earn it.
Understanding the previous verses as such, then the next phrase, "For we are His workmanship, created in Christ Jesus to do good works, that He has prepared beforehand, that we should walk in them," takes on a different tone. This passage is clear to indicate that we have been give the gift of God, which is is grace and salvation assigned by faith. Additionally, faith is coupled with good works that are the actions of faith, not to merit faith but to act out faith.
The purpose of this discourse has been not only to highlight this important passage but also to offer an insight into some study methodology. This is one method of many to employ when dissecting Bible passages. Through the power and indwelling of the Holy Spirit the wealth of the Word may permeate our lives. Let us then press into the Word as to press into God!
These brief sentences hold a wealth of theological truth to chew upon. For starters, the first phrase, "For by grace you have been saved through faith," speaks immeasurably about the transaction of salvation. It had always been assumed that salvation was bestowed by God only on those who were deserving. Thus grace was to be understood as a conditional affair, dependent on one's obedience to Torah. Now, Paul makes this radical assertion that salvation is a matter of grace that is acquired by faith. The simplicity of the statement is only overshadowed by its profundity.
The follow up, "And this is not of your own doing; it is the gift from God, not by works so that no one may boast," is equally as provocative. Beware that we overlook the depth of Paul's declaration: not only is salvation a matter of grace that is appropriated by faith, but no human deeds can merit it. Moreover, this is by design. God intends that no one may boast because of salvation. Think about the effect of this statement. Because of its content, pride, then, has no place in any conversation of salvation, for nothing could earn it.
Understanding the previous verses as such, then the next phrase, "For we are His workmanship, created in Christ Jesus to do good works, that He has prepared beforehand, that we should walk in them," takes on a different tone. This passage is clear to indicate that we have been give the gift of God, which is is grace and salvation assigned by faith. Additionally, faith is coupled with good works that are the actions of faith, not to merit faith but to act out faith.
The purpose of this discourse has been not only to highlight this important passage but also to offer an insight into some study methodology. This is one method of many to employ when dissecting Bible passages. Through the power and indwelling of the Holy Spirit the wealth of the Word may permeate our lives. Let us then press into the Word as to press into God!
Saturday, March 10, 2012
Cain Applied
The first sin recorded in the Bible, the Original Sin, is the story of Adam ad Eve in Eden eating a forbidden fruit and being cursed for it with a severed relationship of separation from the Lord. The orignal sin is easily definable, if not caricatured; however, the second sin, regarding Cain and Abel, is sometimes neglected.
Genesis 4:1-16, the story of Cain and Abel is chronicled. At the onset, a short synopsis is in order. Eve, by Adam, conceives Cain and then Abel. Abel is a shepherd and Cain a farmer. At some point, both brothers bring an offering to the Lord, Cain brings grain and Abel brings the firstborn of his flock and the fat portions. God favors the offering of Abel to the neglect of Cain's. Cain becomes jealous and, although warned by the Lord of sin's lurking, in his envy kills his brother. After killing him, the Lord confronts Cain and, after he is shamed for his crime, casts him out of His presence.
This story is both difficult and dense, but there are a couple major points that need to be addressed. The first is the offering itself. Much speculation can and has been made about why the Lord favored Abel's offering over Cain's, but what is clear is that it was. There are basically two notable reasons for God favoring Abel's offering.
The first is the cost. Sheep were not cheap. To offer the firstborn and the fatty portions indicates that Abel was sincerely sacrificing the best he had to offer. Grain, on the other hand, is less costly. The wording also denotes that Cain's offering was more token and flippant than humble and sincere. The second and more important note, in regards to the reason for the Lord favoring Abel, is in the state of Cain's heart.
God has never been interested in the quality or quantity of the sacrifice, He is most concerned with the state of the heart (Psa. 40:6-8; 51:16). Judging by the soberness of God's warning to Cain, it is clear that Cain's offering was not worshipful as much as it was obligatory. This is the opposite of what God desires of His children. He wants generous and loving offerers of praise. When our posture in offering is not as such, we run the risk of sin.
The other point to be made in this dialogue is in reference to God's response to Cain's sin. Following Abel's murder, God curses Cain with the most dramatic of alienations: from the ground and from God. Although Cain's curse is severe, it is also coupled with provision. Cain will be marked so as to live a long life. In this, we can see that God, even in Cain's punishment, is protecting him. This is both remarkable and sad. Cain had to live with the weight of his sin being the thorn that would continually wound him throughout his life; however, even in this, God proves Himself faithful and true.
In conclusion, the story of Cain and Abel is the first example of intentional human-to-human sin. That being said, God shows that the horizontal sins have nearly equally dire consequences to the vertical, human-to-God, sins. Therefore, let us be conscious for two things that might take root in our hearts. The first is the sincerity and character of our offerings to the Lord. If we are not sincere and humble in our devotion, we are in danger. The second point is that when God, by the speaking of the Holy Spirit, warns us of the pernicious nature of our hearts, we need to take heed lest we fall into the danger of sin. Let us then look to the example of Cain as a warning to us all.
Genesis 4:1-16, the story of Cain and Abel is chronicled. At the onset, a short synopsis is in order. Eve, by Adam, conceives Cain and then Abel. Abel is a shepherd and Cain a farmer. At some point, both brothers bring an offering to the Lord, Cain brings grain and Abel brings the firstborn of his flock and the fat portions. God favors the offering of Abel to the neglect of Cain's. Cain becomes jealous and, although warned by the Lord of sin's lurking, in his envy kills his brother. After killing him, the Lord confronts Cain and, after he is shamed for his crime, casts him out of His presence.
This story is both difficult and dense, but there are a couple major points that need to be addressed. The first is the offering itself. Much speculation can and has been made about why the Lord favored Abel's offering over Cain's, but what is clear is that it was. There are basically two notable reasons for God favoring Abel's offering.
The first is the cost. Sheep were not cheap. To offer the firstborn and the fatty portions indicates that Abel was sincerely sacrificing the best he had to offer. Grain, on the other hand, is less costly. The wording also denotes that Cain's offering was more token and flippant than humble and sincere. The second and more important note, in regards to the reason for the Lord favoring Abel, is in the state of Cain's heart.
God has never been interested in the quality or quantity of the sacrifice, He is most concerned with the state of the heart (Psa. 40:6-8; 51:16). Judging by the soberness of God's warning to Cain, it is clear that Cain's offering was not worshipful as much as it was obligatory. This is the opposite of what God desires of His children. He wants generous and loving offerers of praise. When our posture in offering is not as such, we run the risk of sin.
The other point to be made in this dialogue is in reference to God's response to Cain's sin. Following Abel's murder, God curses Cain with the most dramatic of alienations: from the ground and from God. Although Cain's curse is severe, it is also coupled with provision. Cain will be marked so as to live a long life. In this, we can see that God, even in Cain's punishment, is protecting him. This is both remarkable and sad. Cain had to live with the weight of his sin being the thorn that would continually wound him throughout his life; however, even in this, God proves Himself faithful and true.
In conclusion, the story of Cain and Abel is the first example of intentional human-to-human sin. That being said, God shows that the horizontal sins have nearly equally dire consequences to the vertical, human-to-God, sins. Therefore, let us be conscious for two things that might take root in our hearts. The first is the sincerity and character of our offerings to the Lord. If we are not sincere and humble in our devotion, we are in danger. The second point is that when God, by the speaking of the Holy Spirit, warns us of the pernicious nature of our hearts, we need to take heed lest we fall into the danger of sin. Let us then look to the example of Cain as a warning to us all.
Sunday, March 4, 2012
Relinquishing the Wheel
Who directs our steps? What is the compelling guide that leads us to traverse the mountains and valleys of life? If our guide is sure and trustworthy, we can certainly feel at ease and be able to have peace that the route is correct and the journey will be true. But if our advisor does not know the way or is overconfident, we can easily be put in danger of becoming lost or injured. Fortunately, a perfect guide has been given us in the Holy Spirit. However, handing over the reigns of our lives can be a difficult endeavor.
The first step in allowing the Lord to guide our steps is repentance. Literally, repentance means turning away from self and towards the Lord. Therefore, it makes sense to assert repentance as the watershed action of relinquishing control to One who truly is in control, God. Any attempt to hand over the keys to our lives that misses this step will fail because control of the wheel has not been fully given to the sure driver. Imagine, for a second, a driver and a passenger each vying for control of the steering wheel while barreling down a narrow corridor on a steep mountain pass. Not effective and definitely dangerous.
Once we truly and wholly repent (which is to be a continuous action, not a once-for-all-time), then we will be able to listen to the direction that comes from the Lord. Isaiah says, "Your ears shall hear a word behind you saying, 'this is the way, walk in it' when you turn to the right or to the left (Isa. 30:21)." God, the true and perfect guide, desires to lead us through life. Paramount to this is our willingness to relinquish the wheel (repentance), followed by our willingness to listen to Him speak (faith abiding in His Word).
The Holy Spirit acts as the divine inner-driver for repentant believers. He guides, compels, teaches, and directs us in the way we should go. And, because He is who He is, He knows the right way. The Psalmist writes, "The steps of a man are established in the Lord when he delights in His way (Psa. 37:23)." This truth was not lost on Solomon who writes that the Lord makes straight the paths of those who trust in Him, do not lean on their own understandings, and who acknowledge Him (Pro. 3:5-6), and also, though a man plans in his heart, the Lord establishes his steps (Pro. 16:9).
At the final analysis, we who confess Christ should take this attitude among us, that, though we may have ideas of the way we should go, if our paths are not grounded in repentance and faith, listening to the Holy Spirit speak to us through His Word, then our plans will ultimately fail because they are not made secure and sure in the Lord. If we think of life like traveling, a picture comes to mind: there is a single, narrow road. To the immediate left and right of the road is washed-out sand, muddy bog, and cliffs that fall off into oblivion. We are the car. Who should we trust to drive it?
The first step in allowing the Lord to guide our steps is repentance. Literally, repentance means turning away from self and towards the Lord. Therefore, it makes sense to assert repentance as the watershed action of relinquishing control to One who truly is in control, God. Any attempt to hand over the keys to our lives that misses this step will fail because control of the wheel has not been fully given to the sure driver. Imagine, for a second, a driver and a passenger each vying for control of the steering wheel while barreling down a narrow corridor on a steep mountain pass. Not effective and definitely dangerous.
Once we truly and wholly repent (which is to be a continuous action, not a once-for-all-time), then we will be able to listen to the direction that comes from the Lord. Isaiah says, "Your ears shall hear a word behind you saying, 'this is the way, walk in it' when you turn to the right or to the left (Isa. 30:21)." God, the true and perfect guide, desires to lead us through life. Paramount to this is our willingness to relinquish the wheel (repentance), followed by our willingness to listen to Him speak (faith abiding in His Word).
The Holy Spirit acts as the divine inner-driver for repentant believers. He guides, compels, teaches, and directs us in the way we should go. And, because He is who He is, He knows the right way. The Psalmist writes, "The steps of a man are established in the Lord when he delights in His way (Psa. 37:23)." This truth was not lost on Solomon who writes that the Lord makes straight the paths of those who trust in Him, do not lean on their own understandings, and who acknowledge Him (Pro. 3:5-6), and also, though a man plans in his heart, the Lord establishes his steps (Pro. 16:9).
At the final analysis, we who confess Christ should take this attitude among us, that, though we may have ideas of the way we should go, if our paths are not grounded in repentance and faith, listening to the Holy Spirit speak to us through His Word, then our plans will ultimately fail because they are not made secure and sure in the Lord. If we think of life like traveling, a picture comes to mind: there is a single, narrow road. To the immediate left and right of the road is washed-out sand, muddy bog, and cliffs that fall off into oblivion. We are the car. Who should we trust to drive it?
Thursday, March 1, 2012
Cutting through Masks
A business man wears a nice, pressed suit and carries a brief case, chatting over dividends and commissions over a cocktail. A chef talks about courses and recipes while walking around in his chef jacket holding stockpots and spatulas. Nearly every profession or sect of humanity has its unique traits and characteristics. This lingo and dress make people groups recognizable but they can quickly descend into stereotypes.
Needless to say, this is a sobering reality that should prompt us to assessment. Just because you quack and waddle does not make a duck, just like going to church and saying the right things and having bumper-sticker fish doesn't equate to real, transformational faith in Jesus. God desires so much more than merely going through the motions. To be sure, God wants everything, body, mind, heart, and soul (Matt. 22:37). Walking and talking like a Christian is dreadfully easy when in the right crowds, making it difficult to cut through the masks. The real question to ask then is: who are we when we are alone?
Cutting through the masks that people wear is about understanding that God requires all of a person. Devotion is a matter of heart content, not externals. This was the very same issue that plagued the pious first-century religious leaders that crucified Jesus. They thought that holiness was about the externals to the effect that they neglected the hardness of their own hearts. Instead, God desires us to love Him from the depths of our being. In this, we will be in relationship with Him, the only true path to righteousness. This is how we remove the masks in order to be His.
Moreover, Jesus asserts that out of the heart come external defilement (Mark 7:15, 21; 15:19). It is not enough to say the right things and consistently go to the right building on the right day of the week. The only thing that makes a Christian a Christian is true and sincere devotion to Christ. Salvation is a personal ordeal. We are not born into it and we get no credit for the belief of those around us. Therefore, let us take off our masks before the Holy Lord so as to be made truly and only His!
Wednesday, February 29, 2012
Everyday Evangelism
Evangelism, for the believer, is not an option. It is a divine mandate commanded by Jesus Himself (Matt. 28:19-20; Mark 16:15-16). Additionally, this mandate coincides with believers' expressions of obedience and faith, meaning that our willingness and commitment to evangelize is directly tied to our level of faith and devotion.
Part of the consistent and widespread struggle to get believers to evangelize is a faulty understanding of what is termed by evangelism. Evangelism is most-accurately and simply defined as proclaiming the Gospel. The Gospel is to be understood as the Good News of Jesus. Thus evangelism is proclaiming Jesus. Sincerely relaying the story of Jesus and His relevance for us personally is what evangelism is all about.
There is a distinct challenge to evangelism in regards to the spiritual gift of evangelism that has been the cause for no small tensions in the Church. God has gifted some members of the body of Christ with His anointing specifically for the task of evangelism (Eph. 4:11-14). Although all of the spiritual gifts are purposed for the growth and health of the body of Christ, they can also be a source of division and dissension amongst believers.
The cause of this tension is two-fold. First, those charged with the call and gifted for the evangelist's task, can become so enamored with the Great Commission's mandate that they overlook conversion's follow-up work that is done by teachers, pastors, etc. When this occurs, evangelists can feel embittered and isolated, believing themselves to be the only ones truly doing the work of Christ. Obviously this is not true, but it can be a thorn of frustration and relational discord.
Another reason for the tension in regards to evangelism, that evangelists are often keen to observe and note, is the reluctance on the part of "average" believers to evangelize. To be sure, all believers are called to the task of evangelism, though only some are especially gifted for it. The definition of evangelism is the key to overcoming this. If we understand that evangelism is not a matter of proving the worth of the Gospel, but is in fact simply presenting the Good News of Jesus, then evangelism becomes accessible for every believer to do.
Ultimately, evangelism is the task for every believer. Luckily, this task does not require any advanced degrees or dense theological understandings. The only requirement of transformational evangelism is a deep and Spirit-filled personal relationship with the Lord Jesus. Outside of this, a basic technique is in order: a willingness to talk about Jesus. Obviously, we need to be living out the Gospel, but if we do not speak the Gospel, how will anyone know the reason for the light which illuminates our lives, which is Jesus Christ? Let us then sieze every possible opportunity to proclaim the Gospel and evangelize the Good News about our Lord Jesus!
Part of the consistent and widespread struggle to get believers to evangelize is a faulty understanding of what is termed by evangelism. Evangelism is most-accurately and simply defined as proclaiming the Gospel. The Gospel is to be understood as the Good News of Jesus. Thus evangelism is proclaiming Jesus. Sincerely relaying the story of Jesus and His relevance for us personally is what evangelism is all about.
There is a distinct challenge to evangelism in regards to the spiritual gift of evangelism that has been the cause for no small tensions in the Church. God has gifted some members of the body of Christ with His anointing specifically for the task of evangelism (Eph. 4:11-14). Although all of the spiritual gifts are purposed for the growth and health of the body of Christ, they can also be a source of division and dissension amongst believers.
The cause of this tension is two-fold. First, those charged with the call and gifted for the evangelist's task, can become so enamored with the Great Commission's mandate that they overlook conversion's follow-up work that is done by teachers, pastors, etc. When this occurs, evangelists can feel embittered and isolated, believing themselves to be the only ones truly doing the work of Christ. Obviously this is not true, but it can be a thorn of frustration and relational discord.
Another reason for the tension in regards to evangelism, that evangelists are often keen to observe and note, is the reluctance on the part of "average" believers to evangelize. To be sure, all believers are called to the task of evangelism, though only some are especially gifted for it. The definition of evangelism is the key to overcoming this. If we understand that evangelism is not a matter of proving the worth of the Gospel, but is in fact simply presenting the Good News of Jesus, then evangelism becomes accessible for every believer to do.
Ultimately, evangelism is the task for every believer. Luckily, this task does not require any advanced degrees or dense theological understandings. The only requirement of transformational evangelism is a deep and Spirit-filled personal relationship with the Lord Jesus. Outside of this, a basic technique is in order: a willingness to talk about Jesus. Obviously, we need to be living out the Gospel, but if we do not speak the Gospel, how will anyone know the reason for the light which illuminates our lives, which is Jesus Christ? Let us then sieze every possible opportunity to proclaim the Gospel and evangelize the Good News about our Lord Jesus!
Wednesday, February 1, 2012
Prayer with Purpose
Throughout life there come moments and instances when we throw up our hands in defeat and cry for relief. It is these moments, when we feel the overwhelming flood and weight of life, that we need to bow down to the Lord in prayer. It is prayer that helps us make it through any and all of life's struggles. Additionally, prayer helps us to encounter life with the vision and wisdom of the Holy Spirit. However, an attitude of prayer, like every aspect of the Christian life, does not happen passively.
Throughout the Gospels, particularly in Luke, Jesus often leaves His disciples to be alone in prayer. Why would Jesus, the very Son of God, need to pray or need to be alone to pray? The truth is, two things are occurring when Jesus seeks solitude for prayer. The first is teach. Jesus is sure to teach His disciples and future believers that prayer is about solemn and secret communication, intimate relationship with the heavenly Father.
Secondly, and more importantly, when Jesus seeks the desolate places to pray alone, He is communing in perfect unity with the heavenly Father. It is important to always note that Jesus is simultaneously fully-man and fully-God. This being true, both of these natures are limited by the other. For instance, Jesus was not able to exercise the infinite measure of His omnipotence or omniscience while housed in a single physical form. Similarly, although sin is engrained into the very makeup of man, because He was God, He never sinned.
Being alone meant that Jesus could be unencumbered by His physical nature and so enter into the divine relationship that is between Himself, the Father, and the Holy Spirit. In so doing, Jesus was exercising His divinity in supreme ways. An example of this is the Transfiguration (Matt. 17:1-9; Mark 9:2-8; Luke 9:28-36).
At the Transfiguration, Jesus takes Peter, James, and John up an unnamed mountain, presumably for the purpose of solitude and prayer. When the group reaches their destination Jesus is transfigured from His earthly form into a semblance of His heavenly form and glorified state. The three accompanying disciples are stunned and awed but are also bystanders. James, John, and Peter are witnesses to Jesus in His glorified heavenly form, not active participants.
Although this is the only instance that is recorded of Jesus inviting others to witness His solitary prayer time, it is not unreasonable to consider that this glimpse into Jesus' prayer time reveals the intimate and divine nature of prayer: it unleashes the divine into our lives. Although we will not be transfigured in the same sense as Jesus, when we come to Him in devout prayer, He imparts and imputes His divine nature into us. In this way, prayer is a definite and necessary part of sanctification as it is through prayer that God purifies us into a glorified state by the power of the Holy Spirit. Let us then seek earnestly to come to God in prayer understanding that He uses prayer time to reveal to us who we truly are in Him!
Throughout the Gospels, particularly in Luke, Jesus often leaves His disciples to be alone in prayer. Why would Jesus, the very Son of God, need to pray or need to be alone to pray? The truth is, two things are occurring when Jesus seeks solitude for prayer. The first is teach. Jesus is sure to teach His disciples and future believers that prayer is about solemn and secret communication, intimate relationship with the heavenly Father.
Secondly, and more importantly, when Jesus seeks the desolate places to pray alone, He is communing in perfect unity with the heavenly Father. It is important to always note that Jesus is simultaneously fully-man and fully-God. This being true, both of these natures are limited by the other. For instance, Jesus was not able to exercise the infinite measure of His omnipotence or omniscience while housed in a single physical form. Similarly, although sin is engrained into the very makeup of man, because He was God, He never sinned.
Being alone meant that Jesus could be unencumbered by His physical nature and so enter into the divine relationship that is between Himself, the Father, and the Holy Spirit. In so doing, Jesus was exercising His divinity in supreme ways. An example of this is the Transfiguration (Matt. 17:1-9; Mark 9:2-8; Luke 9:28-36).
At the Transfiguration, Jesus takes Peter, James, and John up an unnamed mountain, presumably for the purpose of solitude and prayer. When the group reaches their destination Jesus is transfigured from His earthly form into a semblance of His heavenly form and glorified state. The three accompanying disciples are stunned and awed but are also bystanders. James, John, and Peter are witnesses to Jesus in His glorified heavenly form, not active participants.
Although this is the only instance that is recorded of Jesus inviting others to witness His solitary prayer time, it is not unreasonable to consider that this glimpse into Jesus' prayer time reveals the intimate and divine nature of prayer: it unleashes the divine into our lives. Although we will not be transfigured in the same sense as Jesus, when we come to Him in devout prayer, He imparts and imputes His divine nature into us. In this way, prayer is a definite and necessary part of sanctification as it is through prayer that God purifies us into a glorified state by the power of the Holy Spirit. Let us then seek earnestly to come to God in prayer understanding that He uses prayer time to reveal to us who we truly are in Him!
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