The Greatest Commandments

During Jesus' ministry, he preached quite often about the Law, indicating that He was the Law's fulfillment (Matt. 5:17-19).  Being the very Son of God, Jesus taught with a unique authority (Matt. 7:29; John 7:46).  As a result, many of His interpretations of the Law frightened the preconceptions of the religious leaders.  So in an attempt to test Jesus, they concocted several questions to challenge both His knowledge and His wisdom.

For one of these questions, the leaders came to Jesus and asked Him, "Which is the greatest commandment of the Law?"  Jesus, not missing a beat, answered, "You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment. The second is just like it: you shall love your neighbor as yourself.  On these two commandments depend all the Law and Prophets (Matt. 22:34-40)."

This statement by Jesus is dense with theological weight.  For starters, Jesus answers His accusers swiftly by making a direct quote from the Torah (Deut.6:5; Lev. 19:18-19), identifying the Scripture as reliable and authoritative.  In this way, Jesus intimately ties His authority with that of the Scriptures.  Additionally, Jesus' amplification of the contemporary interpretations of these commandments reveal to us not only what God desires from us but also what He desires us to do.

The First Commandment, to love the Lord with everything, is to be the basis for all of life.  Loving the Lord means that we consider Him, we pray to Him, and we pursue studying His Word.  There is a comprehensive manner of love when it comes to the First Commandment; Jesus exhorts us to love the Lord with every nook of our beings.  This is key.  God desires our love in body, mind, and soul.  If we are not able to fulfill the requirements of the First Commandments, we will not be able to fulfill the Second.

Loving our neighbors, though a seemingly simple exhortation, is challenging.  When Jesus says, "love your neighbors as yourself," He is not asking us to occasionally say "hi" across our well-groomed lawns.  No, He's asking us to weep with, to laugh with, to sacrifice for, and to invest in our neighbors. Our understanding of love in this regard reveals the necessity of fulfilling the First Commandment in order to fulfill the Second.  Loving our neighbor the way He requires is utterly impossible unless the love of God resides within us.  Therefore, we need to love Him as to be able to love others the way He desires.

Jesus' amplified summary of the greatest commandment is sobering and convicting.  Luckily, the seriousness of His exhortation is overcome by the indwelling of the Holy Spirit.  When we turn to Jesus in faith, He provides His Holy Spirit to live within us as to help us and guide us to fulfill His commandments.  Let us take His teaching seriously and press on towards the prize of love!

Danger of Ungrounded Theology

There is a common misconception that theology is an ivory tower ordeal that has no practical place in "real" Christianity.  This is more than unfortunate, it is incorrect.  Theology, the study of God, is incredibly practical and has distinct implications to the way we live and the way we relate.  Moreover, bad theology can have dire ramifications.  Because of the importance, a basic understanding of theology is in order.

At the onset, theology owes its worth to its ability to access God.  This means that for theology to be useful, it must make headway into the characteristics anad nature of God, in Christ.  The implication of this statement is simple but oft overlooked: if theology is not leading us to deeper levels of relationship with the Lord, then it is not theology, it is a ploy and a distraction of Satan.

Unfortunately, this point can easily be missed, particularly in the weightier matters of theology, such as the doctrine of the Trinity or the doctrine of Christ, et al.  To be sure, sometimes discussions of doctrine or theology can become so academic that they miss the essential point and purpose of theology, which is devotion.  Again, if theology is not prompting greater devotion then it is useless.

Paul echoes this in hi letters, particularly in regards to the potential heresy of contemporary philosophies (Eph. 5:6; Col. 2:4, 8; 1 Tim. 6:20).  The point is that the value of theology is not measured merely by reason or logic, but it is mattered by how potent it is in effecting change.  If theology is not causing transformation, then it should be cast aside.

The point in all of this, in all of theology, is Christ Jesus.  Theology needs to be practiced in such a way as to encourage devotion and infuse faith with content, which is the knowledge of Christ Jesus.  A brief note on methodology is in order.  First of all, the beginning of theology is the Bible; everything builds upon the Bible.  Also, theology needs to be done with a prayerful mind, understanding that it is out of love and devotion to God that theology is practiced.

Additionally, there are a number of valuable resources available.  Among these are commentaries and dictionaries, as well as theological works.  Furthermore, reading works written by Christians past can be hugely beneficial to the practice of theology, Augustine, Aquinas, Luther, Calvin, Edwards, etc.  Through all this, remember, theology is primarily a devotional matter not just an intellectual one.  Let us then press on to practice good theology that draws us closer to Him!

A Life Worthy of the Calling

Paul's letters, although addressing specific contexts and issues, are essentially unified in a few key aspects. One of those is in his consistent exhortation for believers to live a life worthy of the calling that they've been given (Eph. 4:1; Phil. 1:27; Col. 1:10, 2:6).  This phrase, for all its simplicity, warrants plumbing its theological depth.

As a preface, because Paul urges believers to live a life worthy of the calling, which is the Gospel, reason stands that he is asserting the reality of a life that is unworthy of the calling.  It is true that certain lifestyles choices and habitual character traits are unworthy of the Gospel.  This makes sense.  As Christians are to be salt and light, the way in which we live our lives and conduct ourselves needs to reflect the source of our life, who is the Lord. 

Because a believer's life reflects Christ Jesus it will be under constant scrutiny from the world who would seek to diminish Christ as a means of excusing its own sin.  This is why we need to live above reproach, for as each of our lives will be harshly judged as ambassadors of the Holy Lord, we need to be disciplined in understanding that we are not our own, having been bought with the steepest price we are images of Christ to the world.  Hence the importance of living a worthy and honorabl life in Christ Jesus.

The other life, that which is unworthy, is marked with all manner of sin and ungodliness.  It is the life of depravity and death that we used to walk in.  Paul teaches us to take off our old self to death, with all its sinful practices in order to put on Christ and the new self (Col. 3).  In reality, we cannot serve two masters, just as you cannot serve your flesh as well as God.  In many ways the two selves battle over supremacy in the lives of believers.  Luckily, we have an advocate in Christ Jesus who has already won the battle for us.  Because of this, we can now live new lives of holiness, rooted in His holiness.


Once it is confirmed that we are to live worthily, the question quickly becomes, "what is a life worthy of the calling?"  Luckily, Paul clearly and comprehensively answers this question in his letter to the Colossians.  In it, Paul teaches the Colossians, and subsequently us, the active character traits exemplified by the worthy life: compassionate hearts, kindness, humility, meekness, patience, forgiveness, and all of this bound in love (Col. 3:12-15).  This is held together by the Word of God, which believers are to write on their hearts as they keep it on their minds through singing psalms and hymns and teaching each other in all wisdom (3:16).  Lastly, everything, whether word or deed, is to be done in the name of the Lord Jesus, giving thanks to God the Father through Him (3:17).

Essentially, there is a posture, an attitude of Christ-likeness that is to guide our lives.  This posture can be reduced to a single word: love.  If we truly out on love to the fullest by drawing closer to Christ, we will naturally live a life that is worthy of the calling.  The love of Christ is to dominate and become our lives.  Let us then press into the Lord to become more dependent on Him as to live the life He has called us to in and by His love!

Fervent Faith

Throughout Scripture, the necessity of faith cannot be overstated.  It is by faith that righteousness is applied (Gen. 15:6).  Faith is the medium for reliance and comfort in the Lord's strength (Psa. 23:1-6; 28:7).  Faith is the manner with which God's grace is appropriated to believers.  On top of this, faith activates life and empowers movement (John 14:12; Matt. 17:20; Eph. 2:8-10; James 2:14-26).  Needless to say, the many significant components of faith beg further examination.

The writer of Hebrews defines faith: "the assurance of things hoped for, the conviction of things unseen (Heb. 11:1)."  The "hope" that is assured is salvation through Christ Jesus and the gift of eternal life.  Jesus fulfilled the Old Testament, conquering sin and death at the Cross.  Therefore, our hope is made sure in the historical fulfillment of the legal requirements of holiness by Christ Jesus.  The "unseen things" that we find conviction in are the heavenly things, chief among them being the knowledge of God, gifted by the indwelling of the Holy Spirit through faith.

Additionally grace and faith are intimately intwined.  Grace is utterly God's doing, defined as the life, death, and resurrection of Christ Jesus.  Grace is the gift from God that is applied through faith (Eph. 2:8-9).  This being true, faith should not be seen as a substitute for grace.  We worship the God of grace through faith.  We do not worship faith; we worship by faith.  Unfortunately, many people neglect grace in their praise of faith.  Remember, just as an IV or a needle is worthless without the medicine it conveys, faith is useless without grace.

Lastly, and this cannot be overestimated, faith does not save.  God saves.  Faith is the conduit for salvation's application.  Faith apart from Jesus Christ is useless, for only Christ Jesus saves.  We should not overlook the profundity of this assertion: faith serves no purpose but to connect us with the Lord. Faith is but a conduit for restored relationship with the Lord, reconciled by the blood of Christ (2 Cor. 5:17-21).

This should not lead us to diminish faith's usefulness.  Far from it!  Grace comes to believers through faith.  Therefore, because faith is the manner for grace's application, we should pursue a fervent faith as the energy of our faith reflects our desire for grace.  Let us then press on in faith as to receive the immeasurable riches of God's grace!

Joy

One of the great gifts that God bestows is joy, overwhelming joy.  Joy, defined, is the pairing of happiness and contentment mixed with delight.  Joy is not to be understood as merely pleasure, far more delightful than contentment, and much less fickle than happiness; it is dense.  Because of the complexity and depth inherent to joy, it warrants further discussion.

By way of introduction, joy is a response to worship and praise.  The presence of God is marked by two distinctly different but equal reactions, reverence and joy.  Although, the reverent response to the presence of God is beyond the scope of this discussion, but reverence is also met with joy (Psa. 92:4, 126:2; Job 8:21).  This should be the primary source of joy, that is, praise of Christ Jesus.  When we praise Him, truly worship Him, we will be filled with joy.  Therefore, if we do not feel joyful we should examine the sincerity of our worship.  Chances are that any lack of joy can be traced to a lack of worship.

Furthermore, it is important to remember that joy is a gift given to those who believe in Him (John 15:11, 16:24; Heb. 1:9; 1 Pet. 1:8).  Lasting joy is a gift reserved for believers.  Certainly unbelievers can, through common grace, possess glimpses of joy in the form of happiness or contentment.  However, the joy that Scripture describes goes beyond human concepts to a joy that surpasses human understandings.

Additionally, joy is a fruit of Christian character.  The importance of this distinction is that the breeding ground for character is suffering.  In this way, then, suffering grows the fruit of joy.  Scripture confirms this (Rom. 5:1-5; Phil 1:29; James 1:2-4).  Suffering serves to reduce and refine joy in the hearts and lives of Christians.

Because joy is essentially a spiritual matter, we know that flesh cannot cause joy.  If this is so, then we are reminded that no fleshly pursuit can prompt or cause joy.  Therefore, any perceived joy that we may claim to be derived from the flesh is ultimately not joy, but is to be thought of as a shadow of joy, more akin to one of its components.  Therefore, let us then pursue joy of a higher kind, to be received from the Lord!

Doctrine of Suffering/Calamity

There is an inevitability to natural disaster and suffering.  No human will live a life free from suffering or unaffected by natural disaster of some sort or another.  In these moments, when unforeseen disaster strikes or suffering stings, people cry out, "where are You, Lord?"  Needless to say, the sober importance of this significant issue necessitates a sincere examination.  The complexity of the issue is weighed upon by our theological bent; however, a good place to start would be theology proper, that is, the nature and character of God.

A simple but necessary assertion: only God is God.  There is no other God and God is not accountable to anyone but Himself.  He is jealous for our worship and He delights in His own glory (Ex. 20:4-5; Isa. 63:12-14).  He is omnipotent, omniscient, omnipresent, infinite, holy, just, righteous, sovereign, and good.  These are truths that apply only to the Lord.  Additionally, the practical implications of His character is that all things and everything is in and under His control, through Him, by Him, and for Him (Col. 1:16-17).  Many Christians assert this truth but have trouble applying it when the rubber hits the road.

If all things are under His control, most assuredly this includes calamity and suffering. Scripture confirms that God is the cause of calamity and strife (Isa. 45:7; Amos 3:6).  God is glorified and good throughout everything.  The complexity of this issue meets with another, namely the righteous judgment due man as a result of sin.

Mankind is wholly depraved as a result of sin.  We are born into the sin of Adam.  The wages for this sin is God's righteous and just wrath as the due penalty for sin, finally realized in death.  Therefore, one of the obvious but neglected handlings of suffering and calamity is that it is God's righteous punishment meted out.  This perspective is often met with resistance in the form of an argument, known as "the problem of evil."

In truth, if we take seriously the sovereignty of God and the reality of sin, "why God would let evil happen to good people" is not the appropriate question to ask.  Rather, the more accurate question to ask would be, "why would God let good happen to bad people."  Remember, "None is righteous, no not one (Rom. 3:9)," and "all have sinned and fall short of the Glory of God (Rom. 3:23-24)."  Only by the application of grace through faith and the indwelling of the Holy Spirit can any man be measured good.  Therefore, calamity and suffering should remind us that no matter the circumstance we receive far better than we truly deserve.

Additionally, the Book of Job has much to say about the causes of calamity and suffering.  Two brief points will be made in this regard.  Firstly, Job is, by all accounts, a righteous man.  He has not done anything so profane or sinned in such a way as to justify the suffering which befalls him.  This leads to a second point: Satan is gifted the realm of suffering and calamity by God.  More succinctly, although Satan is allowed to destroy Job, God not only oversees Satan's hand, but more profoundly, He commissions Satan's work.

In a real sense, Satan is the dog on God's leash, meaning that he is under God's sovereign control.  The implication is that the suffering that befalls Job, though administered by Satan, is known, unstopped and firmly controlled by God.  This is not an easy teaching, but we should recognize that God is glorified equally in calamity and calm.

How we handle, then, suffering and calamity is in proportion to how we handle God.  If we "let God off the hook," so to speak, we are removing from God the power that is rightfully His.  Instead, our theology of calamity and suffering should remember who God is, that He is not accountable to our comfort and/or dignity, but He is accountable to His righteous and holy nature.  In the end, all things serve to prompt us to praise Him.  Thus, in moments of intense suffering or unforeseen calamity our response should be praise, fear, and awe at the glory of God.

Powerful Purpose

God has created each of us individually with purpose.  Every person has been designed for intended reasons, purposed by the Lord.  The aims and intentions that individuals were created for are many but are not passively accomplished.  Because of the importance of this ideal, addressing purpose in accessible ways will be the goal of this conversation to shed light upon a significant issue.

At the onset, it must be stated that our individual purposes are always in-line with His will.  Because we are created beings, we cannot determine our purpose(s) apart from Him.  This reality is confirmed by logic and reason.  For instance, a clay pot does not plan its curves or determine its glaze; only the potter can mold the clay and create its intended purpose (Isa. 64:8; Rom. 9:20-21).

Because purpose is, by design, determined by Him and because purpose needs to be in-line with His will, this challenges many preconceptions about self-determination.  For starters, recognizing that we fulfill His purposes and not that He helps us to fulfill ours.  Scripture is unified in this regard, that His purposes are fulfilled in us (Psa 138:8; Rom. 8:28; 12:2; Eph. 2:10; Heb. 6:17-18).

Therefore, because purpose is determined by Him and for Him, the tactic for receiving purpose is intimately tied to our willingness to press into Him.  How are we to receive or achieve His intended purpose(s) for us if we are not in right relationship with Him?  If we are to fulfill His purposes in us, then we need to be diligent in pursuing Him.  This means Spirit-filled Bibly study, prayer, worship, fellowship.

This should prompt us to examine ourselves: are we living our His purposes?  if not, what is preventing us?  Because of the importance of this ideal, we need to take it seriously.  Additionally, appraising our circumstance in reference to purpose should be a practice that we do periodically throughout our lives, for God's purpose(s) for us can and do change dependent on life stage, etc.  Let us then press into Him to reach and fulfill His purposes in our lives!