The Resounding Declaration

Four Spiritual Lessons Learned from David vs. Goliath

2012-01-19T09:11:00.000-05:00

Undoubtedly, the accountof David and Goliath is one of the most well-known Biblical narratives (1Samuel 17 http://www.esvbible.org/search/1+sam+17/). It unfolds an encouraging testimony to the rise of the Ephrathite boy named David,and the fall of the giant warrior Goliath, from Gath. The passage gives us thetypical antagonist/protagonist good “storyline;” however, David and Goliath isnot a mere story, but a true descriptive-historical. Goliath, a nine footseasoned behemoth-warrior, provokes God’s people, as the Philistines and Israelitesprepare for battle across the Valley of Elah (1 Sam. 17:2). It is not myintention to expound on the entire account, so if the reader is not familiarwith the passage, feel free to stop now and click here to read/refresh yourmemory (1 Samuel 17). The face-off between David and Goliath provides greatinsight into the spiritual aspects of man’s walk with God. With that stated, we’llfocus on four distinct spiritual factors: (1) Man’s view versus God’s view, (2)discerning your current surroundings (3) being yourself, and (4) using thestrengths of your adversaries for victory.

Man’s View vs. God’s View

There is a distinct contrast within the first book ofSamuel presented by the writer. After the prideful deterioration and rejectionof King Saul, the LORD chooses David to be the next king of Israel. At thetime, David is a young and humble shepherdboy. It is noted that when the prophet Samuel is commended to choose David, theLord informs the prophet, “Do not look on his appearance or on the height ofhis stature…For the LORD sees not as man sees: man looks on the outwardappearance, but the LORD looks on the heart” (1 Sam. 16:7). This is in contrastto David’s oldest brother’s (Eliab) comments. As David appears during theIsraeli Philistine stalemate, Eliab states, “Why have you come down? And withwhom have you left those few sheep in the wilderness? I know your presumptionand the evil of your heart, for you have come down to see the battle.”(1 Sam.17:28).In the text, we see an accurate picture of how man views man and how God viewsman. Eliab is jealous, envious, and insecure; he is likely afraid of Goliath,since he has seen his stature and incredible strength (it should be noted thatGoliath’s spear alone, not to mention armor, weighed more than two men combined,approx. 300 pounds), day after day. Eliab cannot help but to think, “Hey looklittle brother, if I can’t whip him, certainly you can’t either.” Notably,Eliab was present during David’s anointing, assuredly propelling him to siblingenvy and jealousy.

The point: man judges mankind through the lens ofpresuppositions, false judgments, envy, jealously, pride, and appearance. Godviews mankind at the very core—his heart. What is your heart saying? When youpray, do you ask the Lord to reveal your heart, so that true repentance canshape the man or woman of God, he intends you to be? These are good reflections.

Discerning Your Current Surroundings

When David informs Saul that he is going to take down Goliath,David sort of provides the king with a recorded resume. David states, “Yourservant used to keep sheep for his father. And when there came a lion, or abear, and took a lamb from the flock, I went after him and struck him anddelivered it out of his mouth. And if he arose against me, I caught him by hisbeard and struck him and killed him. Your servant has struck down both lionsand bears…” (17:34-36). In relation to that, you may be facing a “bear or lion,”but God is shaping you for a later battle. Discern what is happening in the “now.”Do not be afraid or your current circumstances—if God has called you, God willequip you. David’s “battle” with the lion and bear, may have seemed insignificantor tedious, or fearsome, at the time, but now he realizes why he faced thosebeasts. Are you facing your beasts today with courage? We all know it is verydifficult at times to see the greaterpicture, so take some time alone with God in prayer; ask for wisdom (James 1:5)and God will provide.

Be Yourself

When David was given the “OK” to fight with Goliath, theking attempted to put his armor on David, but it just didn’t fit. Instead, whatdid David do? “David said to Saul, “I cannot go with these, for I have nottested them.” So David put them off. Then he took his staff in his hand andchose five smooth stones from the brook and put them in his shepherd's pouch.His sling was in his hand, and he approached the Philistine” (17:39-40). David hadnot tested the armor, but what was tested, was David’s fortitude, skill, andfaith. Do you feel as though your faith is being “tested”? This is a goodthing: Peter states, “the tested genuineness of your faith—more precious thangold that perishes though it is tested by fire—may be found to result in praiseand glory and honor at the revelation of Jesus Christ” (1 Peter 1:7). Beyourself. God has only made one you, be it! The trials and temptations you aregoing through are for you, and they may even help you assist someone else, laterin life.

Using the Strengths of your Adversaries for Victory

One aspect of the battle account that many people overlook,is where David’s stone hits Goliath. Why did David aim so high? In verse 7, thewriter informs us that Goliath had a shield bearer that walked before him. Asif Goliath’s height and shear strength are not enough, the battle is twoagainst one. David uses Goliath’s “strength” (his height) to his advantage.Surely, the shield bearer is not nine feet tall as well? David finds a weaklink in his adversary. Also, when David strikes the giant down, he utilizesGoliath’s sword to cut his head off, “There was no sword in the hand of David.Then David ran and stood over the Philistine and took his sword and drew it outof its sheath and killed him and cut off his head with it.” (17:50b-51). Iwonder how many of us look to the one factor which frightens us about ouradversary, and use it to our advantage. What is Satan’s greatest strengthagainst you? Perhaps he focuses on your finances? Give them to the Lord, “Forthe battle is the LORD’s” (17:47); maybe its cancer? Job loss? Whatever can benamed, the battle is God’s, as you were bought with a price (1 Cor. 6:20). Besmart and ask the Lord to reveal to you, what is happening. However, with thatstated, God’s timing is not our timing (Isaiah 55:6-9); this means that youneed to purposefully set aside time for Him and His Word. When facing a battle,do you look at it confidently as David did, “I come to you in the name of theLORD…” (17:45)? Use the enemy’s strengths to your advantage, do not be afraid.For instance, if the adversary strikes you with disease, use your faith tospeak with someone in the doctor’s office. If you lose your job, go volunteer whenyou can, serving the Lord in community. The point: don’t be afraid, face it.

Conclusion

Godis for you and cares for you (1 Peter 5:7). Nothing can separate you from thelove of Christ (Rom. 8:38), and God will never leave you nor forsake you (Joshua1:8); these are promises in God’s Word. He loves you more than you know, and ifyou’re facing a battle now, I pray that you spend some quality with Him…drawcloser to God and He will draw nearer to you (James 4:8). Therefore, whenfacing your giant of adversity, (1) know God’s view of you, (2) get the biggerpicture of your current situation, (3) be the person God intended you to be,and lastly, (4) know your weaknesses and your enemy’s strengths.

Is the Bible as Reliable as We Once Thought?

2011-08-12T13:46:00.001-04:00

A recent AP News article written by Associated Presswriter Matti Friedman, endeavors to douse some new fuel on an old fire,concerning Biblical criticism. The headline, “In Jerusalem, Scholars TraceBible's Evolution,” is very misleading; alluding that the Bible, which Christiansknow to be “inspired,” is somehow a disheveled, unsorted, work of erroneoushuman nature. One of the opening statements boldly proclaims, “The sacred textthat people revered in the past was not the same one we study today…An ancientversion of one book has an extra phrase. Another appears to have been revisedto retroactively insert a prophecy after the events happened.” You can read thefull article here .

I would like to briefly (notexhaustively) address three areas of the article: (1) the “straw-man”(baseless) argument, (2) common knowledge concerning Jeremiah, and (3) “mistakes.”

Straw-Man

First, Friedman is attempting to build an argument basedon “lower,” or textual criticism. This criticism tries to establish variants inthe ancient texts (i.e. seeking errors). I will address this minimally here,but all (credible) scholars comprehend that there are no extant originalautographs; therefore, inspiration, authenticity, and authority are notconnected to the manuscripts, but to the autographs themselves. “Errors” or whatis known as “scribal additions,” are minimal considering the amount of extant(existing) manuscripts. This is where Friedman wants to lure the reader intothinking that major “mistakes” have been made. First, there is nothing newwhich Friedman presents. Second, his own words pull down his straw-man argument;he states, “For Orthodox Jews, the accuracy is considered so inviolable that ifa synagogue's Torah scroll is found to have a minute error in a single letter,the entire scroll is unusable.”

However, as if some major revelation has occurred, thereader of Friedman’s article is supposed to assume that today’s rabbinical scribesare more zealous than they were either, post or pre, Council of Jamnia (95 AD). Ludicrous! The same men who Jesus rebuked, saying, “Woe to you, scribes andPharisees, hypocrites! For you travel across sea and land to make a single proselyte,and when he becomes a proselyte, you make him twice as much a child of hell asyourselves” (Mt. 23:15), are somehow supposed to be less zealous at making sureevery dot is copied with extreme care; that’s completely absurd. The Gospelwriters quote Christ as making mention, to how scrupulous the Pharisees andScribes were in tithing (Mt. 23:23; Lk. 11:42) and keeping the law of God (every“jot and tittle,” (Mt. 5:18), which refers to the Hebraic vowel pointing). Arewe to seriously believe that the rabbi’s from 1500 to contemporary times aremore accurate? Is this Friedman’s persuasion? I say straw-man and I see throughit.

Common Knowledge

As the reader continues to be persuaded that the ancientHebrew text is shot through with buck-shot, Friedman makes the claim, “The Bookof Jeremiah is now one-seventh longer than the one that appears in some of the2,000-year-old manuscripts known as the Dead Sea Scrolls. Some verses,including ones containing a prophecy about the seizure and return of Templeimplements by Babylonian soldiers, appear to have been added after the eventshappened.” First, it is common knowledgeto Bible scholars that the Septuagint (the Greek text of the Hebrew Scriptures)and the Bible’s version of Jeremiah are not identical. There are severalreasons: (1) Jeremiah was writing back and forth to Babylon, making the eldersaware of what was occurring in Jerusalem, during the time of the siege (approx.605-586 BC). Within the pages of Jeremiah, the Bible reader notes that Jeremiah’sscroll is thrown into the fire by King Jehoiakim (Jer. 36). The Lord informs Jeremiahto re-write “all the former words that were in the first scroll” (Jer. 36:28).(2) Also, it is possible that Jeremiah’s letters/writings were being collectedwithin Babylon by the elders. As well, the elders which did not go into exileto Babylon stayed with Jeremiah and were taken captive into Egypt years later.It is highly plausible that an Egyptian text and Babylonian text of Jeremiah’swritings were copied, collected, and utilized in separate geographical areas. Therefore,any textual criticism of Jeremiah is not some new revelation, but old fodderand common knowledge, at best!

Mistakes

While I do not profess that this article is propaganda proposedby Friedman, I do admit that he is reporting on what was labeled, “The BibleProject.” The problem with this label is that Orthodox Jews do not consider theTANAKH (Hebrew writings), the Bible. The term Bible is an English one, whichrefers to the collection of the 39 inspired books of the Old Testament (Hebrew)and the 27 inspired book of the New Testament (Greek). However, Friedman is theone responsible for the article’s contents; this is why I hold him accountablefor comprehending the difference between differences in translation and “mistakes.”He writes:

“A Microsoft Excel chart projected on one wallon a recent Sunday showed variations in a single phrase from the Book ofMalachi, a prophet. The verse in question, from the text we know today, makesreference to "those who swear falsely." The scholars have found thatin quotes from rabbinic writings around the 5th century A.D., the phrase waslonger: "those who swear falsely in my name." In another example,this one from the Book of Deuteronomy, a passage referring to commandmentsgiven by God "to you" once read "to us," a significantchange in meaning.”

Really…? Are we tobelieve that Malachi is uninspired now because “in my name” or “you” in theplural was changed to “us,” was revealed? Oh no, say it isn’t so! I need tothrow it out now, since this is a “mistake.” Non-sense; Friedman knows quitewell that these men (perhaps skeptics) who have spent decades attempting todiscredit the meticulous and painstaking tasks of the scribes over thecenturies, only accumulates to variations, not mistakes. This “Bible Project” isnothing more a new attempt at an old guise.

Friends, do not be fooled, as Ecclessiates 1:9 states, “Whathas been is what will be, and what has been done is what will be done, andthere is nothing new under the sun.”

One Addition

Lastly, Friedman’s use of the word “evolution” is a blazonedattempt at subliminally persuading the reader to think about evolution and theBible collectively. The word evolution has connotations of Darwin, survival ofthe fittest, and an ever changing organism. While I will agree with Friedmanthat the Bible is an organism because it is the “Living Word,” it is simply fraudulentand down-right wicked, to strategically place the word evolution with Bible,for sensationalism. Those are my final words.

The Colossians & The Church: Part III

2011-06-08T11:22:00.000-04:00

We have examined the Supremacy of Christ and the Gospel, as they have been expressed in Paul’s letter to the church at Colossae. Another major theme in this letter is Paul’s connection between the church and Christ; namely, the Head and the body. This is another important Christian doctrine because it is so misunderstood, even in the majority of Christian churches today.

One of the most common questions asked among believers when they first meet is: what church do you belong to? Basically, this is supposed to identify what denominational doctrine, or dogma, you believe. In reality, this separates the unified “body” of Christ, but even more so, is the belief that the church is a building. For instance, the second question is usually, where is your church? Both of these fallacies are based on presumptions that (1) Christ is not the Head of the body, and that (2) the church is not an organism, but an institution. Many believers perceive “the church” as a place to go or where fellowship “happens,” instead of a living and breathing body.

Paul describes the church this way: “[Christ] is the head of the body, the church” (1:18); here, we see that the church is described as living. You may be saying, how so? Well, if Christ is resurrected from the dead, as the rest of this verse declares, then He is the “firstborn from the dead,” being an eternal, living, and breathing God. This qualifies Him as the head (meaning first or ruler) of the body.

Four times Paul expresses Christ as the head, he mentions the church three times, and equates another four times, the body, as connected to Christ. Each time Paul is communicating a fact that the church is not some dead institution, which was demonstrated by the Jews worship of the Temple, instead of the Creator. I think today, Christians worship their buildings more than the Creator too. Perhaps if we would merely think of our worship facilities as such, or places where we gather, to scatter, then maybe our mindset would be more focused on Christ’s agenda than the building’s, or the denomination’s. Currently, we are a broken vessel.

Paul wants the Colossae church to understand that Christ is the Head; this means that the body must serve the purposes which the Head desires, not the other way around. The Head has “all rule and authority” (2:10) over the body, but also keeps it knit together in love and truth. Paul warns the Christians at Colossae to hold fast to what they know to be true. He states, “Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (2:18-19). Therefore, when someone asks you, what church you belong to, you should answer; Jesus Christ, for He is the Head of the body, which you are knit together. You are not a Baptist, Presbyterian, Methodist, or other, but of Christ. For this reason, you are a partaker of His name-sake—Christian. If you’re more interested in a denomination’s agenda or doctrine then the Gospel’s, you need to re-evaluate your obedience to Christ. Jesus did not come to start a religion.

Three Buttons

2011-06-06T11:56:00.001-04:00

The three buttons which Christ pushes:

He is in control of all things (Col. 1:16-17). He provides for you an alternative life, which is new in Him (2 Cor. 5:17). He deletes your sin and remembers it no more (Col. 2:14). This causes a reboot.

Are you ready for a reboot in life? Surrender and let Christ push the buttons...

The Gospel & Colossians: Part II

2011-06-06T09:10:00.000-04:00

Two times in the letter to the Colossians, Paul emphasizes a hope which is derived in truth; namely, the Gospel. In the beginning of the epistle, he lays the ground work, which we observed in the previous article entitled “The Universal Supremacy of Christ.” Paul sets the tone for the letter with his high exaltation of Christ, denoting that all things are in subordination of Christ, being created for Him, by Him, and through Him (1:16-17). However, just prior to those verses and just after, Paul bookends that exaltation with a foundational truth anchored in hope, called the Gospel.

If I asked 100 people to define the Gospel, there may be over 60 different varietal answers. But the fundamental principle of the Gospel is that it belongs to Christ. The Gospel is the good news concerning Christ; therefore, when speaking about the Gospel, one must ask the question, who put Christ on the cross. The inevitable answer is not the Jews, or the Romans, or even me and you, but—God. Yes, God is the one who put Christ on the cross because it has been revealed to us (believers) that God’s plan and mystery was to reconcile humanity (1:26). God chose to “rescue” man from “the dominion of darkness and transfer us to the kingdom of His Son” (1:13). We must realize that we, the people not born into the covenant of Abraham, were “alienated [from God] and hostile in mind, doing evil deeds” (1:21). However, God’s plan was to reconcile humanity; a humanity that was wicked by nature. God made peace with sinful man by the blood of Christ’s cross (1:20). It may sound like an oxy-moron to have peace through death, but Paul’s point is that humanity was made for Christ and by Christ. He was sent to the cross to reconcile His creation back to Him, in order to present humanity pure and blameless, before Him (1:22).

In chapter two, Paul expressed that Jesus “cancelled the record of our debt, nailing it to the cross” (2:14), but when He did this, He put to “open shame” our adversary, the devil (2:15). The Gospel of Christ illustrates that while Satan thought he was killing the Messiah (God’s anointed), he was actually fulfilling God’s plan, and was publically embarrassed when he realized that Christ became the “firstborn of the dead” (1:18). Let me give an analogy here, I am a very competitive person, when I used to play sports, I was perhaps a, “sore winner.” In my younger years, you would have heard me singing in victory, “We are the champions—no time for losers…” by Queen. Assuredly, the opposing side did not like my gloating (by the way, I have repented since); however, this is Paul’s example, Jesus Christ openly put to shame, the demise of Satan, nailing our sins to the cross and raising from the dead; being the firstborn over all creation and death, giving those who believe in that good news, the hope of resurrection.

Therefore, when Christ endured the crucifixion, died, buried, and rose again to glory on the third day, He eliminated the barrier of separation (our sin), which Satan had caused as a stumbling block for humanity. The Gospel of Christ is our steadfast hope and life, knowing that we were rescued from darkness and transferred to the kingdom of Christ; this is why the Gospel is not about surviving, but living. For in the Gospel, there is the truth that separated humanity can have a relationship with the Creator, via the cross of Christ. That my friend is good news!

The Universal Supremacy of Christ

2011-06-03T06:50:00.000-04:00

This is a series regarding Paul's prison epistle to the Colossians.

Colossians Series: Part I of V

Some scholars expect that Colossians 1:15-20 is an early church hymn; however, whether or not the exaltation of Christ is completely Pauline or not ,does not negate the fact that the language is expressively and succinctly, Holy Spirit inspired. The prior verses (1:13-14) inform the reader that God is the One who has “qualified” mankind to be transferred from the dominion of darkness into the kingdom of His Son. This sheds light into a relationship between the Father and Son, which is unique, glorious, and planned.

That shed light is also expressed by Paul as he relates that Christ is the “image of the invisible God” (1:15). This seems odd that Paul would make some philosophical reference of an unseen entity having an image; how could something invisible have an “image”? I think for this reason, it is linked to “firstborn of all creation.” The term “firstborn” does not entail the birth or creation of Christ, but His primacy; meaning, He is first in order, causing the subordination of all things. The Colossae culture assumed that gods reacted to humanity and caused recourse or favor, but Paul specifies a twofold approach: (1) “image” reveals Christ’s relation and preexistence with the Father and (2) “firstborn” appoints Christ’s dominance and authority over creation.

Paul could not have relayed a message of supremacy any more concise: “For by Him [Christ] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And He is before all things and in him all things hold together” (1:16-17). So, if you are struggling with who is in control over what occurs on a day to day basis, don’t be, God in Christ, is in full control; sovereignly. Do not think that your circumstances have caught God off guard. As if God jumps from His throne and gasps, “Oh no, Mike can’t pay his mortgage” or “What should I do, Jenny has cancer”? No, Christ is supreme over all things; nothing has authority over Him, since all things were created “for Him.”

Paul informs the reader that peace and reconciliation with God came at a price; the price was paid by the Preeminent One’s “blood on the cross” (1:20). Paul states that Christ is preeminent (most excellent) over the living and the dead and “in Him all the fullness of [the Godhead] was pleased to dwell.” The power of the cross is not some manifested event of happenstance or coincidence, but God’s divine mystery (plan) revealed, that Christ would choose a people to glory, who were “alienated and hostile in mind, doing evil deeds” (1:26-27).

The question then needs to be addressed: why would a righteous and Holy God chose me (you, anyone), who is hostile to Him? One answer would be to express His sovereignty; another would be to express His authority; and another may be to express His love: all of these are true, yet “God chose to make known how great among the Gentiles (you and me) are the riches of [His] glory” (1:27), so that His plan would no longer be a mystery. We were all created by Christ, for Christ, and through Christ, to proclaim the glorious “hope of the Gospel” (1:5, 23).

Colossians Series: Christ, Colossae, & Culture

2011-06-02T11:50:00.000-04:00

Christ, Colossae, & Culture

Paul’s letter to the church in Colossae is one of the most intriguing texts in relation to the primacy, universal supremacy, and Gospel, of Christ. The expression of Paul’s writing illuminates the integral relationship between Jesus and the Father, as foundational to Christian doctrine. When I read this prison epistle, there are at least five distinct focal points. It is my intention, instead of reviewing verse by verse, to reveal these five major areas of Christian doctrine, in a series of posts. However, first I need to communicate the five areas to be addressed: (1) the Supremacy of Christ, (2) the Gospel, (3) The Church, (4) Eschatology, and (5) Sanctified living. This will be a five part series with each topic briefly examining Paul’s train of thought and what the Holy Spirit was conveying to Him, to exhort to the body.

An underpinning needs to be comprehended regarding the Colossae culture and background of the epistle. Without delving too far into hermeneutics, Colossae was approximately 120 miles from Ephesus, 15 miles from Hierapolis, and 12 miles from Laodicea. Paul was not the church planter of the Colossae church, but more than likely it was Epaphras (1:7). Tychicus is the deliverer of this letter and the one to Ephesus. At one period of time, Colossae was a dominant merchant center of trade, but when the road which went through Colossae was moved to Laodicea, a few centuries prior to Paul’s journeys, trade declined. Having a prominent area made Colossae a magnet for people of all walks of life. This is important so that you understand Paul’s audience and how the people of Colossae were syncretistic (many religious beliefs), philosophic (art of reasoning), and Gentile based; this is the backdrop of Paul’s letter. Paul does not include passages from the Old Testament or the Law, which is a major indicator that he is dealing with a complete Gentile audience.

When Paul receives news from Epaphras concerning false teaching, he responds with a letter which exalts the Savior over all creation; illustrating that man was rescued from the bondage and “dominion of darkness” and placed into Christ’s kingdom (1:13). However, there is no stronger message of Christ’s universal supreme authority, which portrays Christ as Head of the church, redeemer of man via the efficacious work of the cross, and the truth of Christian identity, than the letter to the Colossians. Tomorrow, we will begin this series with the Supremacy of Christ.

Is Spiritual Warfare Real?

2011-05-27T09:28:00.000-04:00

Humanity is fascinated with spirits, ghosts, ghouls, and the mystery of the unseen. This is evident by the enormous amount of time and money, invested in psychics and the supernatural realm. People will religiously read horoscopes and attempt to decipher their astrological “signs,” to no end. The Word of God informs believers to separate themselves from divination and astrologers (i.e. Deut. 18:10; Lev. 19:31; Gal. 5:20-21), but many “Christians” still want to straddle the fence of living in the world and living in obedience to the Gospel of Christ. I thought (1) it would be wise to reflect on the reality of these dark spiritual forces, which are affecting people’s lives and (2) examine some Scripture to illuminate believers to this reality.

One of the passages (there are many), which tells of the power of darkness, is 2 Kings 3. In this chapter, Jehoram (wicked king of Israel) and Jehoshaphat (good king of

Judah

) join forces to defeat the Moabites. The end of the chapter is where I would like to focus, it says:

“[The armies of Israel and Judah] went forward, striking the Moabites as they went. And they overthrew the cities…When the king of Moab saw that the battle was going against him… he took his oldest son who was to reign in his place and offered him for a burnt offering on the wall. And there came great wrath against Israel. And they withdrew from him and returned to their own land.” (3:24-27)

I have italicized the parts which need emphasis. I found it amazing how an actual demonic sacrifice could impact an outcome. The text tells us that “great wrath” came against

Israel

. Needless to mention the atrocity and abomination which the Moabite king committed by sacrificing his son; however, the reality that actual evil spiritual forces caused Israel to flee, and not human strength, should be eye-opening, making us ponder the warnings of Paul.

In his letter to the Ephesians, Paul writes, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (6:12). Any believer of Christ who honestly thinks that he or she is not affected and effected by the demonic forces of evil, when delving into witchcraft, astrology, divination, psychics, mediums, and the like, is awfully confused. On the other hand, we need to realize the reality of these forces, even if we do not engage in these activities. Just because we do not practice witchcraft or sorcery, does not mean that these spiritual forces of evil are leaving us alone; to the contrary, they are actively engaged in attempting to ruin your eternal relationship with Christ. As we read in 2 Kings, the Israelite army was defeating the enemy in battle. Christians are called into battle each day and so, how you respond to that battle is imperative.

The rest of Ephesians 6 (verses 13-18) provides for us, ample instruction concerning how to employ the weapons of righteousness, to guard against such attacks. My question to you is this: do you believe that evil forces are attempting to confuse, distract, or destroy you and how do you deal with it?

* picture by http://j.mp/gFC5Kw

What Is Your Church Saying to Your Community?

2011-05-26T13:53:00.001-04:00

A two foot by two foot white sign with red letters stands noticeable to all who drive up to visit for Sunday worship; the sign is posted in the church parking lot, “No Trespassing, violators will be prosecuted.” Mainly, the deacons and a few members voted to purchase this sign last year; to discourage the youth skateboarders and young adults from utilizing the parking lot—as a nightly hang out. Also, there had been several break-ins in the neighborhood and some “concerned” members thought that since the church is empty and dark at night, this would be a deterrent. It seems to have worked perfectly.

Many of you would think this is not occurring in “my” church, but the “observable” signs which your church displays may be sending a subliminal message to the community. I think we would all agree that a fix for the above church would be hiring a youth pastor, or having a compassionate member, talk with the young nite-owls, to build relationships, with the community youth. Next, maybe building them a skateboard ramp would ignite a new ministry, or if there are people coming to the parking lot to drink, perhaps they might want to hear the good news of the Gospel, after someone builds a relationship with them. There’s a myriad of solutions, but let’s turn this fictitious story into a reflection. Perhaps your church parking lot could be turned into a culture-magnet, to draw unbelievers? Maybe utilizing it for a community pig-pickin’ or barbeque; our church parking lot draws in thousands of motorcycles each year for a community outreach during Bike Week (see pictures here ).

However, let’s switch gears a little. What about the observable “subliminal” messages your church is sending? For instance, does your building have a plethora of potted plants, old-1970 gnome figurines, or a fake putting green carpet lining the walk-ways? Is the paint old and chipping, do the shingles need replacing? What does the outer exterior of your building look like—does it remind the community of the 1950’s—60’s, 70’s, 80’s, or even the 90’s (this is 2011)? Whether it is accepted or not, we live in a consumer driven world—where most Americans will update their kitchens, house exteriors, or yards, every four years, but when it comes to our churches, they look like something from Leave it to Beaver.

Don’t get me wrong, aesthetics is not the propelling force of the Gospel, but how do we reach a community of people, which understands the culture of DIY and HGTV. Let me clarify that I do not believe that appearance or consumer-driven aspects solely bring people into the church, take the place of good exegesis of the Word, or vibrant worship music. But, do we really think we will engage the 20-40 something age group, which is missing form the pews because we “opened the doors” (see my article on Attractional Mode ) of our antiquated building. What signals are we sending to the community—that everyone inside is over 70 or the church is “institutional”?

I would admit that if your seeking a more radical or apostolic vision for “church,” read Halter and Smay’s And: The Gathered and Scattered Church, or Timmis and Chester’s Total Church—but if you’re looking to assimilate the unchurched from your community, into your existing church family, take an honest look at your community’s culture: how it works, what is drives, what it wears, where it lives, and be a missionary. The building is only a catalyst, to house the body, within the community, for the purposes of reaching the lost and congregating for fellowship. We are not to idolize the building. Remember, the church is an organism (it’s alive), not an organization (business).

Four Threats to Incarnational Evangelism

2011-05-26T11:40:00.000-04:00

1. Evangelism is for trained ministry only.

This is by far the most expressed comment concerning evangelism. For some reason believers think that only the pastor, or a trained vocational minister, should be involved in evangelism. However, the Word of God (i.e. 1 Cor. 4:1; 2 Cor. 3:6, 6:4) is clear that all believers are chosen to speak the Gospel. Paul proclaims, “Let your manner of life be worthy of the gospel of Christ…with one mind striving side by side for the faith of the gospel” (Phil. 1:27). If you have been saved by the Gospel, through faith, then you are called to evangelism. There is nothing Biblical about sitting on your talents, even if you only have one (Matt. 25:18).

2. Evangelism is an event or outreach.

Connected with an excuse from the first threat to incarnational evangelism, is this poor understanding of what is evangelism. If the word evangelism is a derived from the Greek word for “good news” (euangelion) and our English word Gospel, then certainly the Lord called believers to express their faith openly. For this reason, baptisms were performed outdoors, in public, in full observation of the world. Baptism is an outward profession of an inward heart, confessing death and burial in Christ and the hope of the resurrection in Him (Rom. 6:4-5). How could the “good news” of your eternal life, be hidden under a table, or only expected to be shared in a corporate event? “Incarnational is the reality of God entering into human affairs” (Bosch, 181). Therefore, incarnational evangelism is engaging culture with the Gospel of Christ; each believer, where he or she meets the world (i.e. work, home, neighborhood, school).

3. Servant-Evangelism is only another name for the “Social Gospel.”

As we briefly examined, incarnational is God revealed to humanity and evangelism is spreading the good news of Christ. How more did Christ, our Lord and Savior, express to humanity His will for man, than demonstrating love (1 Jn. 4:10). Humanity only knows love because Christ loved us first and became the propitiation for our sin. Therefore, servant-evangelism is not merely a “social gospel,” but it illustrates the Gospel in community; namely, servant-evangelism puts the feet and hands of Christ in culture. For we know that God is love (1 Jn. 4:7), and He commanded us to “love one another” (1 Jn. 3:23). There are times for confrontational-evangelism, but servant-evangelism is one of the most effective ways of illustrating and living the Gospel, to a hurting world.

4. The purpose of evangelism is to make unbelievers like believers.

The Roman-Constantinian methodology of evangelism and discipleship, for centuries, attempted to “civilize” other cultures and “make them” look, act, read, and live as Romans. When St. Patrick went back into Ireland to reach the “barbarians,” he was highly criticized (by the institutional church) for loving the people as they were, and integrating Christ into their culture; not trying to force Celtic culture to be Romanized-Christian. This provides a good example of what not to do. The purpose of evangelism is not to make “mini-me’s,” but to let the power and creativity of God reach and cultivate a culture, so that its impact splashes onto other cultures. The threat is that believers do not know what the definition of culture is. Culture “is the software that determines how things function and how people relate in a given society” (Vanhoozer, 27). Kevin Vanhoozer, in his book, Everyday Theology: How to Read Cultural Texts and Interpret Trends, provides a great illustration by stating that culture is what people do, sense, imagine, project, and create in their environments (26-27). Therefore, incarnational-evangelism reveals God to culture, with the understanding that Christ will be interwoven into its fabric of life; leaving the unique expression of that succinct culture’s footprint, in society.

Bosch, David, J. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll, NY: Orbis Books. 2009.

Vanhoozer, Kevin. Everyday Theology: How to Read Cultural Texts and Interpret Trends. Grand Rapids, MI: Baker. 2007.

Evangelism & Apologetics: A Twofold Cord

2011-05-23T10:31:00.000-04:00

“I perceive that in every way, you are very religious:” one can almost hear the emphasis on the word very—as the words of the Apostle Paul echoed through the marble-lined Athenian Areopagus. In the book of Acts, Luke records an event which occurred in Athens Greece, during Paul’s second missionary journey (Acts 17:16-34). As Paul waited for Silas and Timothy, the text informs the reader that “his spirit was provoked within him” (17:16). Allow me to break down this passage into question format.

What Happened?

Paul’s spirit was provoked—this means that Paul had a burning desire (more than likely from the Holy Spirit) to share the Gospel. He witnessed the extreme idolatry of Greece and Paul could not contain is zeal for Christ. Paul, certainly not a stranger to Greek poetry and philosophy from his upbringing, was also aware that there were Jews in Athens. He immediately went to the local synagogue.

Who was the audience?

Luke informs us that Paul met daily, in the synagogue with devout (or religious) men and Jews. We can decipher that some of these men may not have been Jewish and certainly, it is evident that none are Christians (however, this could be conjecture). It is noted that these men are “devout” or at least reverently worshipful to God. We can recall that the General Cornelius was a “devout man” (Acts 10:2).

What was the message?

Paul was in discussion with these men, but it seems at this point, the text infers that Paul was preaching and utilizing evangelism, more than apologetics. This is not just a mere observance, but the text states that Paul “preached Jesus and the resurrection” (17:18). This is the Gospel. The word which evangelism is derived is euangelion, which means the good news. Paul was preaching the good news of Jesus and the resurrection; assuredly, that there was life after death, through Christ.

What was the Result?

Little did Paul realize that his insistent teaching and preaching of the Gospel, would allow him an open door to a major conference in Athens. However, there is another, “who,” involved. As Paul is preaching the Gospel, some Stoic and Epicurean philosophers overhear him concerning the resurrection; Paul is then invited to speak at the Areopagus. The Areopagus is a place named after Ares, the Greek god of war; also known as Mars. It was located on the top, or crag, of a mountain top, so that the voices of the Greek judges, who convened to cast down verdicts, could be heard. Therefore, its named was also Mars Hill.

Evangelism or Apologetics?

This is where Paul shines, and from this lesson, I believe the Lord illustrates to us, via the Word of God, that evangelism and apologetics go hand in hand. A believer must know the word of God, but a good understanding of apologetics is a twofold, unbroken cord. Peter states “always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). The Greek word for “defense” is apologeia; where the word apologetics is derived. The Stoics and Epicureans asked Paul to make a defense for his reasoning concerning the resurrection. Paul knew his audience. He realized that he was no longer speaking to Jews who knew the Old Testament Scriptures.

When to Employ Apologetics instead of Evangelism?

Since Paul’s audience at Mars Hill, were Stoics and Epicureans, they were not familiar with the OT Scriptures. Paul recognizes that these men are idolaters of false deities (17:23), but expresses there transgression with gentleness, as Peter suggests (1 Peter 3:15). Instead, Paul utilizes a Greek poet and a Greek philosopher to contextualize the Gospel and introduce an unknown, knowable God. This is where the idea of today’s post-modernity and the apostolic ethos is very close. In both epics, the people grasp at mystery religion and relevance; meaning, nothing is/was absolute, but all things are subject to discussion, debate, and subjectivism. This is when apologetics is imperative; however, this does not negate the power of Scripture, just the utilization of Paul’s experience and Peter’s Holy Spirit inspired wisdom.

Conclusion

(1) Know your audience. (2) Paul spoke to devout believers and non-believers; meaning, he was prepared for any situation. (3) Weigh out whether you are trying to win the battle, debate, discussion, or souls. (4) Do all things for the glory of Christ.

How Can I walk in the Power of the Holy Spirit?

2011-05-19T10:43:00.000-04:00

The title of this article brings the connotations of charismatic evangelicalism; however, every believer needs to come to the realization of how to live his or her life, in the freedom which Christ has provided; this is enacted by walking in the power of the Holy Spirit. By enacting our faith in the saving knowledge of Christ, we are faithfully walking through the Holy Spirit’s power; this is because the Holy Spirit is the One who illuminates the mind to know about Christ. In Paul’s letter to the Galatians, he states, “For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.” The Greek emphatic is on the “we.” For this reason, the ESV makes sure the reader understands, “we ourselves,” is doing the waiting, but the power is through the Spirit and the enacting is by faith. Therefore, walking in power, that the Holy Spirit provides, is by enacting the faith of an obedient Christ-centered life.

Galatians 5:16-25 exemplifies the first aspect of walking in such obedience. This passage relays to its readers how to live life free from the bondage of sin, with an admonitional warning. Paul contrasts two different life styles: (1) first, he examines how not to walk in the Spirit, by demonstrating the old lifestyle of gratifying the flesh; which we know grieves the Holy Spirit (Eph. 4:30). There is no way we can walk in the power of the Holy Spirit, if we are grieving the Spirit with our actions and behavior. (2) Second, Paul portrays what it looks like to walk in the power of the Holy Spirit with nine succinct fruits: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (5:22-24). It seems most Christians are cognizant of love, joy, peace, patience, kindness, goodness, faithfulness, and even attempt to live in gentleness, but self-control is seriously lacking.

Without self-control, our lives tend to be chaotic, suppressed, influenced by evil, and self-centered. Living in the power of the Holy Spirit is a full recognition to surrender to the Gospel of Christ; an ability to obey the Word of God in our lives and to hear what God may be saying through our circumstances, trials, and temptations. We, ourselves, through daily submission to the Holy Spirit, walk by faith, and not by sight (2 Cor. 5:7), with perseverance and strength from the Almighty God. Therefore, walk in the power of the Holy Spirit by enacting an obedient faith to Christ. Listen to the Spirit’s voice for direction, read the Word of God for guidance, and witness God’s hand in mission all around you.

Anger

2011-04-29T16:17:00.000-04:00

People who fly into a rage always make a bad landing. ~ Will Rogers.

I have to admit; out of the many people I have counseled with addiction, the most common manifestation is anger, but anger affects and effects many people; especially those who are the victim of it. A working definition of anger would be helpful here. Anger is a release of energy into the nervous system, inhibiting clear logic and reasonable thinking. The problem for substance abusers is that their minds are not making rational sense in the first place, since they are either inebriated or under the influence of mind altering matter. People who are not abusing substances may become angry for many reasons; the most common is allowing things to pile up. The Bible does not specifically say anger is bad; actually it says, “Be angry, and sin not: do not let the sun go down on your wrath” (Eph. 4:26), the latter part deals with going to bed angry; which is never good. For those of you who are married, this should speak to your heart. However, anger which is stuffed away for a rainy day is a volcanic eruption waiting to happen.

Anger can surely intensify at the drop of a hat; this speeds up the cardiovascular system, while changing some of the brain’s functions. This is why living with a drunk is like living with someone who is bi-polar; one minute they’re happy, the next they are extremely volatile. This is not a coincidence, but a reaction of the chemical imbalance in the brain. However, even after weeks of treatment in a facility, months of structured group therapy, and living a chemical-free life, the ex-alcoholic still finds himself/herself “flying off the handle,” at the smallest of things. One major reason, in my humble opinion and by witnessing many counselees, there is no transformation of the mind. A person who submits their life to Christ is a new creation (2 Cor. 5:17); therefore, the old person is passed away and the new person lives in Christ (Rom. 6:6). Anger has no hold or authority over the Christian; while true, anger is still a very powerful foe, it is no contender to a peace and content life in Christ. Anger not only affects the brain’s functions and heart rate, but the hormone levels and overall health; so relax—take time to talk—Wind down after work by keeping the TV off. If you’re angry with someone, take it to them. Do not allow anger to turn bad, or into sin, which will only harbor more guilt. And think on this:

“Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world.” 1 Timothy 6:6-7

Stay Healthy ~ Matt

***By the way, Robin Ventura would have done well to heed this warning. Another bit of advice, don’t rush the mound when a pitcher throws 100 mph.

Christocentric

2011-04-27T17:12:00.000-04:00

Incarnational living is Christ-centeredness; meaning, Christ is interwoven into the warp and woof of the homogeneous fabric of faith. Christ is above culture. Sure, the church strives to place Christ “in” culture, but the sovereignty of Christ means that He already supersedes culture. His position is outside of time. Being Christocentric means that I acknowledge all things are in, through, for, and by Him (Eph. 1:3-14). When the Lord stated “Render to Caesar the things that are Caesar’s and to God the things that are God’s” (Mt. 22:21), Jesus implied three things: (1) Caesar may claim to be “Augustus” (the title denotes god-like, or majestic), but God is the One and only God; (2) all things are God’s, and government exists for God’s purpose, and (3) all things pertain to, and are created for, God. Caesar owns nothing! He is a created being. Christ, is above culture, but has established all things “in” Him. The Word of God launches this understanding past our human finite minds, more than once: Christ was/is the Creator (Jn. 1:1; Col. 1:16-17; Rom. 11:36).

The ancient Christian church acknowledged Christ as the entirety of their lives. They lived the Gospel within every community they reached. With no personal Bibles, buildings, or Sunday school classes, the church thrived on what they knew to be true in their hearts: the Gospel. “Classical Christianity affirms the centrality of Christ to all creation and offers a distinct way to deal with the problem of evil…which permeates all the structures of existence…they affirm the unity and coherence of all things in Christ (Col. 1:16-20).”[1] For this reason, believers are to meditate on Christ (the Word) to renew minds (Rom. 12:2) and pray for one another (James 5:16). We are to seize Christocentric-living (Eph. 4:15), which knows humility (Phil 2:3), and love (2 Cor. 5:14); “put[ting] on Christ” (Col. 3:12), and crucifying the flesh (Rom. 7:5). Bringing the Kingdom principles into community is more than a church plant; it is more than meeting unmet needs; more than a Bible study in the local barista; it comes from the implementation of Christocentric living, coupled with intentional discipleship and interaction with the unsaved.

If Christians truly believed that Christ was resurrected and lives, then there would be a transformation so powerful; so evident, so infectious, that no emperor, culture, or government would be able to squelch its growth. George Hunter, in his book The Celtic Way of Evangelism, expresses the nature of how powerful and comprehensive the understanding of living Christ was for the Celts. He states, “Celtic Christians had no need to seek [outside secularism]. Their Christian faith and community addressed life as a whole…help[ing] people [to] live and cope as Christians day to day in the face of poverty, enemies, evil forces, nature’s uncertainties, and frequent threats from many quarters.”[2] While this may not seem like evangelism, the act of living out one’s faith by Christocentric-driven devotion was indigenous for the Celts; something which needs to be engulfed into a paradigm shift of thinking in Westernized Christianity. Let us all reflect upon this:

“[This] is not the way you learned Christ!—assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.” ~ Ephesians 4:20-24

[1] Webber, Ancient-Future Faith, 40-41.

[2] George Hunter, The Celtic Way of Evangelism: How Christianity Can Reach the West…Again, (Nashville, TN: Abingdon Press, 2010), 20-21.

2011-04-07T11:36:00.001-04:00

The Great Commission is known as God’s marching orders for the church. In Matthew 28:19, Jesus directs His disciples to “go,” “baptize believers” and “make disciples,” “teaching them to observe all that I have commanded you.” It is amazing that something so simple is so distorted, misrepresented, or neglected. The only imperative provided in the sentence is to “make disciples.” Surely, we have to go, and baptizing is an ordinance, but what happened to making disciples?

Discipleship has to be the most disobediently observed directive Christ gave the church. Over the centuries, the established church has failed in its discipleship efforts. For the most part, when one hears the word, “discipleship,” the thought of class, Sunday school, or curriculum is envisioned. Assuredly, the Word of God is vital in a believer’s life for growth and maturity, and unless the Word is permeated into the soul of the teacher, there cannot be discipleship (remember, Jesus was/is the Word). However, discipleship is about intentional relationship building. This in-depth connection, meets the people where they are in community by finding the areas of resurgence, areas of despair, or areas where spiritual barriers are present.

The crux of disciple “making” is based on teaching people the things which Jesus commanded. So, what did Jesus command His disciples to do?

v Love one another

In Johns Gospel, he records the words of Christ:

“By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. “This is my commandment, that you love one another as I have loved you” (15:8-12).

Simply being involved in a Sunday school class is not discipleship (or teaching one). While these are clearly edifying (and glorifying to God), and indeed assist the believer in forming a better understanding of God’s attributes, characteristics, and holiness; they are a picture of the church’s failure to build relational roots of intimacy. Surface level discipleship is a lectured format of analytical teaching. There seems to be confusion between discipleship and the necessary teaching of the Word.

True discipleship is walking with someone through their fears, hurts, pains, and joys, while building an edifying relationship in and through Christ (this includes utilizing the Word of God as you grow together). The ancient Christian church envisioned Christ as being interwoven throughout the entirety of their lives. They lived the Gospel within every community they reached. With no personal Bibles or church buildings, the church thrived on what they knew to be true in their hearts: the Gospel.

Think about it this way: did Jesus pull out the Torah and give an exegetical dissertation on how to be a better disciple, or did He walk with men for three years, illustrating His love, patience, and godly direction for them? Which is more effective?

2011-04-01T07:02:00.001-04:00

Driving the Gospel

One of the more effective ways I have been able to reach the community I live in is to take a pulse, of its need. My community is stricken with drug, alcohol, and prescription pain pill abuse; to astronomical levels. I may receive at least one, if not two, phone calls a day asking to counsel someone’s spouse, friend, son, or loved one. However, at first I realized that these people all had a great need; namely, deliverance from bondage, but more than that, they were all seeking something they could not find; Jesus Christ.

One of the gigantic problems in this transient resort area is the lack of deep relationships, perhaps that is true with modern society. Alcohol and drugs do not really take the place of these relationships, but drug addicts and alcoholics assuredly can find others who sympathize with their grief. This is one of the reasons the eighties TV sitcom Cheers was such a success, they tapped into the fact that people “wanna go where everybody knows [their] name.”

Delving into this community, which is filled with drugs and alcohol abuse is not so much about meeting a need, as it is about driving the Gospel and being Christ-centered. I would utilize the word missional, but I feel as if it is being exploited so much, that its definition is almost ambiguous. I chose the term; “driving the Gospel,” in hopes of illustrating that God still uses people as the catalyst to bring the good news of Jesus Christ, into broken lives. A need is in fact being met, but more than that, a transformation within community is taking place; moreover, relationships are building beyond the surface level of culture.

Robert Webber makes a great point in his book Ancient-Future Faith; he suggests that during the apostolic age, believers were challenged to express their faith in community, which was dictated by the mystery (not mysticism) of light and darkness. The foundational fabric of the faith was interwoven with Christ, in every warp and woof; meaning, Christ was (still is) supreme over all created things (Col. 1:16-17). Webber interestingly noted, “The story of Christianity moves from a focus on mystery in the classical period, to institution in the medieval era, to individualism in the Reformation era, to reason in the modern era, and now, in the post-modern era, back to mystery”[1] How does this relate to the way we live the Gospel today? I think much in every way.

If what Webber stated is true then to reach the unchurched (and even those “formerly unchurched”[2]), we need to be more focused about living in community, than more concerned about our church programs. One may think this is obvious, but if history is cyclical, we are living in a mirrored sense of the apostolic age (not regarding gifting, but ethos). This means relation building is more imperative now, than it was during our father’s epoch. Think about this, look for ways to be on “mission” within your community, your neighborhood, your town. What does the pulse of these feel like and look like?

[1] Robert E. Webber. Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World. (Grand Rapids, MI: Baker, 1996), 16.

[2] Thom S. Rainer. Surprising Insights from the Unchurched and Proven Ways to Reach Them. Grand Rapids, MI: Zondervan. 2001.

What is Dandelion Evangelism?

2010-10-15T13:59:00.000-04:00

I recall as a boy picking up a dandelion flower that had sprung into a white globe of lofty seed. I used to pick them up and make a wish, then gently blow all of the seeds off; watching them flow through the air, landing where they may. What is interesting about dandelions is how they reproduce; meaning, their seeds flow through the air, land, and germinate, creating new dandelion flowers. I have to admit that my father always hated dandelions and used to spend tireless Saturday mornings pulling them, to no avail.

However, thinking about the dandelion and seeds, made me think about evangelism. Seeds in the NT are equated with the Word of God (Lk. 8:1) and offspring (Lk. 20:28), but what I would like to focus on is how it represents the children of God (Matt. 13:38) because it is in this context that brings forth inspiration.

A believer should be a living member of his or her local church body; engaged in discipleship for service inside and outside the body. It is each believer’s responsibility and commission (Acts 1:8) to reach non-believers, which live within that believer’s specific environment (i.e. work, neighborhood, etc.).

One of the easiest ways to do this is incarnational living, which is a theological name for actively living the Word of God in one’s life. Below is a Dandelion Evangelism model, which consists of five stages for the believer; with a presupposition that each believer is engaging in instruction, serving the local body, and being discipled properly.

The major difference is a non-attractional mode (see: bug zapper mode) of church. A dandelion sprouts and grows within a foreign environment (i.e. green grass). The dandelion matures into a vibrant and radiant flower of pedals. As those pedals mature, they turn into seedlings, which are in turn blown by the wind into foreign regions, one by one, with the intention of reproducing into its own dandelion flower. Imagine if the church were as viral as a dandelion...think about it!

The Five Stages of Dandelion Evangelism

Here, in the below diagram, the first four stages concern the essence and characteristics of a dandelion, while the last stage could transform into either church planting or church growth.

(1) In the first stage, the church is a vibrant and growing organism. She illustrates the bride of Christ, illuminating the reflection of the "Son."

(2) The second stage consists of discipled believers from the church, who are Gospel-driven & Christ-centered, living out the Word of God. These model the matured pedals which are transformed into seeds (steeped in the foundation of the Word).

(3) The third stage relates to the believer preparing to engage in a local, surrounding, or distant, community of non-believers. Here, the seed is launched into the air by the wind, symbolic of the Holy Spirit's empowerment (Jn. 3:8).

(4) The fourth stage represents the believer engaging within a culture of non-believers. As the seed of the dandelion lands, it is introduced not to other dandelion seeds, but an environment of grass or even "weed-killer" zones. It is with much diligence and work that dandelions survive (I can hear,"Man, say that again!).

(5) The last stage may be separated into either church planting or church growth, but in both circumstances the believer is infectiously impacting others by making relationships, sharing the Gospel, and introducing former non-believers into another (or existing) local body; thereby, reproducing.

Is the Church in Bug Zapper Mode?

2010-09-17T14:24:00.003-04:00

Ever see one of those bug zapper’s; yeah, the one’s that attract moths. I always wondered why moths were attracted to those things. Is it because they are just there? Is it the sense of light that makes them think they will be protected, then ZAP! With that thought in your mind, I started to think about the church. There is a connection between the early church (pre-Constantine) and the underground church movements in our modern era (China, North Korea, etc.). I was examining what was the driving force (besides the Holy Spirit); knowing that each had several similarities. In Alan Hirsch’s book The Forgotten Ways, he addressed some of the aspects and remarks that once “Constantine came on the scene, everything changed, absolutely everything” (65), and I have to absolutely agree with Hirsch.

Why? What was so different and what was so similar? When we look at not only church growth, but true discipleship and living the Gospel (something David Platt and Tim Keller as well as others have recently addressed), what aspects are the same. Well, first we need to address the Constantinian problem; the church became infused with the state. When this occurred, the church was no longer underground and viral; worship of Christ was now lawful and not only encouraged, but demanded.

We do see many similarities in both periods; (1) there is/was a lack of Bibles, (2) they were/are dependent upon one another being outcasts of society due to worshipping an illegal religion, and (3) to become a member meant persecution, tribulation, suffering, and or martyrdom. Hirsch mentioned that both eras were in missional-mode (incarnational) and grass-roots motivated (64). Hirsch is correct. What I see from these two church explosions though, is that the main difference was not more teaching, more programs, or better music, but it was solely in that the church was not in “attractional-mode.”

What do I mean by attractional? When Constantine began to rule, he empirically decreed that all people within the Roman provinces convert to Christianity. When this occurred, churches opened doors and people filed in, one by one, family after family. The church went from missional mode to attractional mode (If you build it, they will come). In the first three centuries, the church was on continual mission, living the Gospel. We see this same principle occurred in China when Mao Tse-tung became dictator. Hirsch noted that Mao “banished all foreign missionaries and ministers, nationalized all church property, killed all senior leaders, banned all public meetings…with threat of death or torture, and then proceeded to perpetrate one of the cruelest persecutions of Christians on historical record” (19). According to Hirsch, it was stated that an approximate 2 million Christians were numbered in China prior to Mao’s leadership; however, when at his reign ended and missionaries were allowed back inside China, an astonishing 60-80 million Christians were reported!

So, the answer to church growth and true discipleship, shy of total persecution and martyrdom, is to have our churches break-away from the attractional (bug zapper) mode, and become Gospel-Driven and Christ-centered. You may say, “Oh, that’s it”? Well, yes, that’s it. Listen, the Gospel is simple too, all we have been required to do is go, teach, and make. The Lord never asked us to re-invent the wheel, but to engage society Monday through Saturday and then gather to give thanks and to worship Him, that’s it! If you’re a pastor and your flock is not engaging society or impacting your community, who are they following and what is your vision? If your pastor is calling you to impact those around you in your community and you’re cheering from the sidelines, get involved! Share the Gospel of grace which has been gifted to you; do not fall to complacency, becoming attracted to church like a dead moth.

Numbers 11:26 ~ Communal. Relational. Incarnational.

2010-09-10T09:30:00.000-04:00

Tucked away inside the book of Numbers is a great example of God’s attributes. In Numbers 11, Moses brought to the Lord a heavy burden; that judging the people, listening to their cases, problems, and sin, were too much for him to bear alone. The LORD answered Moses and informed him to gather seventy elders of Israel, as He will place His Spirit upon them, to assist him (11:16-17).

Something interesting happens in this account. Moses told the people and he gathered the elders; then the LORD came down in a cloud, spoke to him, and placed His Spirit upon the men present. However, there were two men not present with the elders, let us pick up the text:

Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” But Moses said to him, “Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his Spirit on them!” (11:26-29)

Joshua, who will one day be Moses successor, has a fleshly thought, or does he? For Joshua, the two have not adhered to the command of the Lord, but a bigger picture is illustrated by God, in anointing these two men within the camp. (1) God is communal. (2) God is relational. (3) God is incarnational.

God is communal. The Spirit was on mission, as we see with Eldad and Medad, the LORD anointed the men inside the camp, showing us that He is communal. An interesting note: Eldad means “God has loved” and Medad means “loving.” Is there a direct correlation with names and their apparent location when anointed, perhaps? Yes, perhaps God is showing us that He loves within community, as well as within congregational worship. A good application for this may be, as Christians we are called to reach into our neighborhood, community, and society, God is anointing some of you to be Eldad’s and Medad’s, to be communal, while the rest are gathered together, but all are on mission. This brings us to the next point.

God is relational. The LORD was demonstrating to the Israelites that He works within community and can be known. God chooses leaders from within community as His representatives; meaning, it is not always necessary for you to come to Me, per se, but if your heart is willing to be with them, I will come to you. The Spirit of the LORD descended on these two men, while they were within the camp, not gathered with everyone else. The text does not inform us that the men were being rebellious, but it does tell us that they were chosen as elders. This confirms Paul’s declaration, “The gifts and calling of God are irrevocable” (Rom. 11:29). God raises people up within community, to show the community, that He is relational. God knows you.

God is incarnational. The LORD’s Spirit descends upon the Eldad and Medad, showing that He communes with His creation and is incarnational. Just as Christ ministered among the people two thousand years ago, in love; here, Eldad and Medad (illustrations of God’s love) are anointed among the people; the real flesh of Israel. Showing the people that God’s unconditional love is with them, He chose the two, while they were within the camp. Something tells me that God wanted those men, exactly where they were, as examples. For some application, why don’t we try and be missionaries of Christ within community, relational, and incarnational, living out the Gospel?

Moses' response should tell us a lot about the heart of a servant and his insight about God (I paraphrase: Joshua, I wish the Spirit of God rested on everyone). Now that Christ has given His believers the gift of the Holy Spirit, I’m not sure about you, but I would much rather be like Eldad and Medad. I want to be anointed to serve the Lord within community, with the lost, the hurting, among the grumbling. Isn’t it interesting that Moses’ complaint was about bearing to much of a burden, listening to complaints, and that God answered his prayer by choosing two men who represent love, and touched them within the community, among the people? Christians…may we be so burdened…. Missio Dei.

COLOSSIANS 3: 5~16 The "Putting off" & "Putting On"

2010-07-29T16:21:00.000-04:00

Introduction
In the letter to the Colossian church, Paul addressed the sovereign supremacy of Christ, cosmological mysticism and angelic worship, the body of Christ (the Church universal), the Gospel, and eschatology, along with Christian character and life.[1] In the third chapter, Paul stressed five characteristics of the Colossians pre-Christian lifestyle which were to be “put-off” (3:8), while they were to adhere to Christ, as the chosen and elect of God (3:12), and “put-on” five new Christ-like qualities (3:12), forgive one another (3:13), come together in perfect unity (3:14), and let the peace and word of Christ rule in their hearts (3:15-16). This brief examination will address the practicality, instruction, and the personal application of Colossians 3:5-16, in regards to the putting off and putting on of attributes. Lastly, a concluding paragraph will sum up the contents.

Practical Message
Paul’s intention was to have the Colossians recognize the need for a manifestation of mercy which came from their inward parts; a deep seeded passion of love. The modern believer should realize the necessity to abandon practices of anger, wrath, malice, slander, and obscene talk (3:8). None of these things edify the believer, or the church. The practical side of living a life full of compassion, kindness, humility, meekness, and patience (3:12), will undoubtedly produce contentment and love. A believer cannot lift up and bear another’s burdens of life, if consumed with any of the afore mentioned negative attributes. Clearly, malice and anger produce bitterness and unforgiveness, which is unfruitful and a stronghold of darkness. It is evident that a believer in Christ is not given the gift of salvation for the self, but for the corporate body; otherwise, upon salvation the Lord would "rapture" the believer immediately into His presence. However, this is not the case, and Colossians 3:5-16 informs the reader of practical Christ-like living and obedience. The believer is to literally put to death all impurity and idolatry, not because the Lord solely desires pious men and women (not that piety is wrong), but so that in performing purity and holiness, each believer may learn the true meaning of love; giving oneself for another and worshiping the Creator with a thankful heart. One needs to recognize there is a transformation which takes place at conversion; the old person (unregenerate) is buried in Christ’s death (Col. 2:12) and the sins are nailed to the cross with Christ (Col. 2:14); however, instantaneously the individual is adopted, becoming an heir of God (Gal. 4:7), is imputed with Christ’s righteousness (Rom. 4:24), and given a new life (regenerate). The old life is without any positive value and must be discarded.

Instructional Message
Paul specifically instructs the Christians at Colossae to abandon “anger, wrath, malice, slander, and obscene talk,” and demands they substitute them with “compassionate hearts, kindness, humility, meekness, and patience” (3:8, 12). The old practices of impurity will neither stand up to Christ-like love, nor will be helpful in building a unified body. However, how does one actually “put off” or “put on” these instructions? N. T. Wright rightly summarized Paul’s lessons: “Having taken off the shabby ‘clothes’ appropriate for the old age, the Colossians are to be fitted out with beautiful new robes, appropriate for their new position.”[2] The new believer is correctly placed in a new “position” with God. For instance, Jonathan Edwards believed Christ’s atoning work placed mankind back into his “Adamic” position, in which Adam was, at creation. Christ, as federal head, and second Adam (1 Cor. 15:22), stood in the place of the individual, taking the guilt upon Him (Gal. 3:13), as if He were guilty; bearing the full penalty of sin.[3] Having man’s position now judicially reconciled with God, Christ opened a transition for mankind from judicial to relational, with God. The new clothing of righteousness Paul mentions is attributed to Christ.
Therefore, the believer must do away with all anger, wrath, malice, slander, obscene talk, and lying (3:8), as they are spiritually destructive. Allowing the Holy Spirit to take command of the body is the first step; this attitude is employed by Paul with the principle “to let the peace of Christ rule in your hearts” (3:15). The Greek word for “rule” is brabeuetō, which originally signified a person who umpired athletic games, such as the Olympics, and decided who the winners were,[4] or a person who was the arbiter.[5] The implication Paul illustrated was that Christ’s peace was the arbiter; it was the decision-maker of the believer’s heart. In the sense that the Old Testament heart was the object of emotion or will, the conscience of the believer’s mind is ruled by Christ. One puts off the old "rags" by giving Christ complete “rule” of the heart, and by renunciation and confession. Then, the process of sanctification begins and the believer is introduced to new clothing consisting of compassion, kindness, humility, meekness, and patience. It is eventually donned by walking in the Spirit, and by being in full submission to Christ. David Garland stated that the virtues of 3:12 may bring unity, but it seems Paul’s intention is for a community made up of Greek, Jew, Barbarian, Scythian, slave, and free, to be bonded together in love with one another (3:11).[6] This seems to be the imperative message, that the attributes may bring a closer relationship with the Godhead, but ultimately they are for the believers to be unified, bearing another’s burdens, and living in peace, as examples in a dark world.

An Example
Granted, the regeneration of the believer is an act of the Holy Spirit, along with justification and redemption; however, the believer should honestly weigh the practices of life in the balances, as a witness of character and obedience to Christ. One abandons the bad attributes and old rags by submitting fully to the Master and Savior, Jesus Christ. As the prophet Samuel explained to King Saul “Obedience is better than sacrifice and to listen than the fat of rams” (1 Sam. 15:22b). Here in Colossians, the same principle is illustrated: adhering to Word of God (3:16) and allowing Christ to rule in one’s heart (3:15) is better than any offering. The believer’s life is clothed in Christ’s righteous characteristics (3:12) by hearing and ingesting the Scriptures into the heart, mind, and soul.

Conclusion
In all, it would be edifying, maturing, and transforming for the Colossians, and modern Christians, to heed Paul’s words and be clothed with the virtuous Christ-like attributes. Colossians 3:5-16 paints a clear picture of Christ as the forgiving conduit-Creator. He is the One who elects, sanctifies, and empowers as the arbiter in the believer’s mind, and is the instrument in which man may access God. The word of Christ dwells in the believer and teaches and admonishes with wisdom. As a result of Christ’s forgiveness, man must be forgiving of one another, in every aspect of life. Those who know the good news must teach and admonish those who do not, as well, the corporate body should be unified in love. A believer walking in the love of Christ is beneficial to himself and all others surrounding him; most notably the body of Christ. Bearing one another’s burdens is not a mere suggestion by Paul, but a command of the Savior (Jn. 13:34). Therefore, Paul’s’ words must resonate in the believer’s mind to impregnate into the very soul, producing the fruit of righteousness of spiritual formation.

[1] Douglas J. Moo. The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: Eerdmans, 2008), 60-69.

[2] N. T. Wright, The Epistles of Paul to the Colossians and Philemon, The Tyndale New Testament Commentary, ed. Leon Morris (Downers Grove, IL: IVP Academic, 1986), 141.

[3]Jonathan Edwards, “Justification by Faith Alone,” The Works of Jonathan Edwards (MA: Hendrickson, 2004), 636.

[4]Murray J. Harris, Exegetical Guide to the Greek New Testament: Colossians & Philemon (Grand Rapids, MI: Eerdmans, 1991), 165; Peter T. O’Brien, Colossians, Philemon, Word Bible Commentary Series (Waco, TX: Word, 1982), 204; David E. Garland, Colossians/Philemon,

The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1998), 212.

[5] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 1984), 156; Moo, 282.

[6] Garland, 211.

Picture by http://educononline.com/wp-content/uploads/2009/03/singapore-educational-consultants-rags.jpg

I See the Wolf

2010-03-26T18:38:00.000-04:00

It is commonly known that a shepherd of a flock keeps a very watchful eye. Tradition tells us that when a disobedient sheep left the fold, he wandered off aimlessly on his own path. The sheep did not know the danger which was lurking, “seeking to devour” it. The shepherd worried for the livelihood of that wandering oblivious sheep. He knew all of the dangers in the wilderness and beyond. He knew the intelligence of the sheep. He painstakingly would seek the animal with all diligence because of those perils, constantly calling out to the sheep. If this sheep was one which consistently ran off in disobedience, when the shepherd found the sheep, he would sprain, or carefully break, the hind leg of the sheep. He would then hoist the sheep onto his shoulders, carrying him back to his flock. This exercise would obviously prevent the sheep from wandering off again, but was tedious work for the shepherd; no matter, the shepherd loves the sheep.

For weeks, or at least until the leg of the sheep healed, that animal would remain under the direct care of the shepherd. The sheep cannot go anywhere without the shepherd. He would get to know the shepherd’s voice intimately now and even be able to feel the shepherd’s heartbeat, from being carried. This caused two things to occur at healing: (1) the sheep tended to stick closer to the shepherd then in his rambling disobedient days, and (2) the sheep distinctively knew the shepherd’s voice, better than all the other sheep and yearned to be near his master.

In retrospect, my life was very much like the disobedient and wandering sheep. I tended to want to do things “my” way, even though I knew the shepherd was calling me back to the fold. I think we all have at some time or another committed this act. Innately within us there is the propensity to willfully sin, in this aspect we need to “be broken.” Being broken brings us closer to the Master Shepherd, Christ. We find ourselves in low points and valleys, or on mountain tops, wandering away from Christ’s voice.

For me, it almost didn’t matter if I was in the valley or the mountain top, until I came to the realization that I was lost in the wilderness. When I was headed toward the wilderness, I was not listening to what the Shepherd was saying; I was frolicking ignorantly into an ominously treacherous wasteland. There was no Shepherd, no sheep; only wild beasts, I was alone. The wilderness had some terrifying creatures, ones which are there to do a sheep willful harm. The thorns, thistles, and brush were dense and stuck to my wool. I was matted and dirty. The wolves of the wild sunk their sharp dagger like canines into my wool, and their razor sharp claws tried to tear me to pieces. All the while, the other wolves encompassed around for the kill.

However, not boastfully, I can attest that I stared the wolf in the face. The wolf is dangerous, he roams to steal, kill, and destroy. But then the Shepherd came and rescued me. I have to honestly state that I needed to be broken, yes it hurt, but I see it was necessary now. I never should have disobeyed. At first, I thought the Shepherd was a cruel master, now I realize He loved me.
For this reason I stick close to the Shepherd and when I see other sheep wandering off from the flock I frantically cry out, “I’ve seen the wolf, don’t go, I’ve seen the wolf!” Usually, they listen, some do not. Some sheep never return to the flock, but the ones who do are brought back by the shepherd hoisted high on His shoulders…broken.

Are you lost without a Shepherd?

2010-01-16T10:14:00.000-05:00

We Serve a God of Mercy

“I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” Jonah 4:2b

These are the words from Jonah, an 8th century Hebrew prophet. He was a contemporary of Isaiah, and like Elisha, he was called to prophesy against the Northern Kingdom (2 Kings 13:19-25; 14:25) of Israel. Many recall the account of Jonah as some miraculous far-fetched tale of a great fish swallowing up a disobedient man, who would spend three days and nights in the belly of the beast, to be vomited out and live. First of all, if man can make a steel ship to hold 150 men under water for six months without air, God can obviously create greater than man. However, this account is truly not about a miracle of man and fish, but the miracle of mercy, grace, and compassion of a loving God, who is sovereign and creator of all things.

Jonah was called to speak to Nineveh, which was the capital of Assyria. Assyria was a ruthless empire which ruled utilizing horrific consequences for anyone who would not abide by their commands. The Arabian Peninsula, Egypt, all of Palestine (including northern and southern kingdom’s of Israel), and the surrounding areas feared Assyria. Word spread quickly of their barbaric way of flaying men, tearing out body parts, and the dismembering their adversaries, while alive. For Assyria, it was easier to inflict pain and brutal punishment on a few nations, let the word spread, and hope other nations would fear their atrocities, surrender, and serve them, instead. This would take less life and cost less money. But for the remaining nations, as someone once said, “The fear (anticipation) of death is worse than death itself.” Assyria was a force not to be reckoned with, and was a major enemy of the Northern kingdom of Israel.

With this understanding, it is feasible and now acknowledged why Jonah did not want to go to Nineveh. First, Assyria was the enemy; second, he hated Assyria, and third, he desired to see Assyria destroyed. When Jonah was commanded by God to, “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me,” he wanted nothing to do with it. Jonah fled. Actually, you cannot blame Jonah; who would have had enough courage to face these barbarians and tell them that a God they do not know is calling them to repent. However, it seems Jonah does not want them to repent, and this brings us to the message.

Jonah does not want God to show compassion on Assyria ~ Israel’s enemy.

After Jonah’s disobedience and repentance, he is called a second time to fulfill God’s command (3:1). God declares, “Arise, go to Nineveh, that great city, and call out against it the message that I tell you.” This time Jonah responds, but reluctantly; he is hoping that the people will hear the message and not obey it. The writer of Jonah merely states that Jonah calls out a fire and brimstone message on Nineveh. Jonah arrives and proclaims, “Yet forty days, and Nineveh shall be overthrown!” Surely, he must have said more, but that is not the information which we receive. The writer is telling us that Jonah had a hard heart when it comes to wicked people. However, the people of Nineveh do repent, from smallest to the greatest (even the king), sit in sackcloth and ash. But Jonah decides to make a “booth” and watch from a good advantage point. He is awaiting God’s fury and wrath, not God’s compassion. This now leads us to apply Jonah’s account, to our Christian character, by reviewing his actions.

1. Jonah knows God is compassionate and merciful and can save anyone whom He desires. Sometimes, our hearts have become so hardened; we forget about amazing grace. We forget that God has bestowed grace upon us, and that we were enemies of God. The Scriptures inform us that while we were still sinners (enemies of God & His holiness), He saved us (Rom. 5:8). God’s choice to save us had nothing to do with our own works, but His righteousness.

2. Jonah sits with anticipation hoping that God’s wrath will be poured out on the wicked. He makes sure that he has a front row seat for destruction. Surely, speaking as a Christ follower, this is not the correct behavior or action. As stated, we were in rebellion to God before He saved us. The wicked person we see is not the person God is viewing. God does view the sin, which disconnects Him and the wicked, but He is also seeing His creation, which can be reconciled by the blood of His Son. No one is beyond approach and we should never assume that God cannot save a certain person, especially just because we do not agree or like the person (honestly, if there is that much hatred for someone as to want to see wrath, you are person needing to see God’s grace). As the writer of Hebrews states, “no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account” (Heb. 4:13).

3. Lastly, we see a righteous and just God. Assyria will later come and besiege the Northern Kingdom, a decree appointed by God, for Israel’s direct disobedience in breaking their covenant and adulterous affairs with other pagan gods. Therefore, we must see a just and sovereign God, who judges Assyria before He can use them to judge His people. For an application, Christians should be aware that God chooses to use holy vessels. He has hand chosen you, and while true, nothing can separate you from the love of Christ (Rom. 8:35-39), you serve a just God. Peter informs us, “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? (1 Peter 4:17).

So, remember, no one is beyond the reach of the gospel, God is full of compassion, and merciful. He is mighty to save, righteous, and just. God will judge His own, before judging His creation. Therefore, are you ready to stand before a right, just, and holy God?

When Things Aren’t Going Our Way

2010-01-12T14:35:00.000-05:00

picture by Evante Garza-Licudine

Written by Matthew Fretwell

It seems this topic (trial, tribulation, and suffering) is a common theme lately. This morning after my 4 a.m. routine, reading the Word, prayer, and getting breakfast ready for everyone before they awake, with about ten extra minutes to relax, I turned on a television devotional I had never watched. I’m not much for the television pastors; however, this was one of my favorite accounts in the Bible, so I listened (in actuality, I was hoping to catch them in erroneous doctrine).

I love how the Lord confirms that He is near during my times of trial. For me, my trial now is waiting. So daily, day in and day out, I am in prayer waiting on the Lord and the opportunity to serve Him. This morning’s message was briefly speaking about Isaiah and King Hezekiah, specifically Isaiah 38. I didn’t get to hear more than about five minutes; however, I immersed myself back in this portion again today. If you’re not familiar with this account of Hezekiah and Isaiah, let me fill you in.

King Hezekiah was one of the good kings of the southern kingdom of Judah (~716-687 B.C.). He revived Judah into following the Lord, re-instituting God’s statutes and Law. Hezekiah faced many tribulations during his reign, including the ruthless Assyrians, but was always obedient to the Lord. During the latter part of his reign, the Lord commanded Isaiah to go and speak to king Hezekiah, telling him that he had to “put his house in order,” he was coming home (basically God informed Hezekiah that his faithfulness was being rewarded, but his leadership as king was finished-he was about to pass from this life to the next). Realistically, if the Lord let you in on the day you were going to die, that would be a blessing.

However, not unlike us, King Hezekiah cried out to the Lord in despair. So, the Lord heard his prayer and gave him fifteen more years to live. However, during this time of “reprieve,” Hezekiah fathered a child named Manasseh, who would become one of the most evil and wicked kings in all of Jerusalem. It would have been better for Hezekiah to have heeded God’s Word and go to eternity early. Manasseh led Judah astray and sacrificed, to many idols. In haste, Hezekiah sought what he thought was best for him, not what God foresaw as disaster. In this reminder, I thought, Lord I seek you daily and ask what is your will, not what is my will; sometimes it is just hard to listen when you are trying to hear something else.

With this understanding, to apply Hezekiah’s historical account, I think Christians shouldn’t make hasty decisions and cry out to the Lord for what we want, but what He desires for us. Perhaps there is a lesson we are to learn from this, or perhaps we are pressing on the Lord for something which He knows in His infinite wisdom, is not good for us. So, when things aren’t going your way, maybe they really are going your way? Romans 8:28 states, “we know that for those who love God all things work together for good, for those who are called according to his purpose.” God is still Sovereign!

Are You Drifting?

2010-01-06T13:20:00.000-05:00

“Therefore we must pay much closer attention to what we have heard, lest we drift away from it.” Hebrews 2:1

The writer of Hebrews provides four warnings concerning “drifting away,” or leaving the faith, throughout the book. Christians are warned about the reality of becoming a “Demas” (2 Tim. 4:10, “For Demas hath forsaken me, having loved this present world, and is departed…”), someone who has left the faith. The Apostle John, regarding believers who left the faith, states this:

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us” (1 John 2:19).

Therefore, the admonitions which are provided for us to be aware of drifting away are sincere. In Hebrews, the writer utilizes two sailing terms (in the Greek) in the above verse (2:1). The first word is translated into English as “drift away.” This Greek word is pararreō, which literally has the connotation of a ship drifting from its mooring. Richard Phillips states, “One of the key ideas here is that this drifting away is something that happens largely unnoticed.” [1] The second Greek term is prosechō, which is translated as an imperative verb, to beware. Phillips states, “…it was used to denote holding to a course or securing an anchor.” [2] Later, the writer of Hebrews will conclude, “we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. We have this as a sure and steadfast anchor of the soul” (6:18b-19).

This reminds me of a day at the beach years ago. A woman was on a raft in the Atlantic Ocean. As she tanned, relaxing on vacation, and most likely nodded off, she had no idea that her raft had drifted beyond the breakers. The lifeguards were frantically blowing their whistles, but to no avail, the woman drifted further and further to sea, not being able to hear due to the Ocean’s soothing roar. The lifeguards quickly called on the Coast Guard, who dispatched a rescue helicopter, which was immediately on the scene. However, the woman was still oblivious to her demise and situation, even as many people yelled from the shore, along with constant lifeguard whistles in warning. As the Coast Guard helicopter hovered over her, causing a downdraft of water spray, a voice came over the helicopter’s loud speaker, startling the woman. She quickly shot up on the raft, but was close to ¾ to a mile off of the shore. The good news is, The Coast Guard lowered a rope and pulled her to a vacant area safely down the beach.

My account reminds me of the famous scientist, we all know, who was at one time very orthodox in his faith. He attended Seminary and received his degree and almost set out for a life as a pastor. In his autobiography, he writes:

“Whilst on board the Beagle I was quite orthodox, and I remember being heartily laughed at…for quoting the Bible as an unanswerable authority on some point of morality…But I had gradually come by this time, to see that the Old Testament was no more to be trusted than the sacred books of the Hindoos.” [3] Sadly, Charles Darwin drifted slowly away from the faith. It is obvious to see that the rope holding him to the mooring of his faith was broken free, and he un-noticing, sailed into uncharted waters. Although Darwin had heard whistles and yells of warning, he kept on drifting, to the point of no return.

Therefore, heed the message today about your faith in Christ, are you anchored in Him? Make sure that your faith is tied securely to its mooring. Pay attention to those in the faith around you and take heed of their warnings. If you are drifting in the ocean of this world, it is not too late, wake up and look to the seashore. God always sends His Coast Guard; just make sure that you hear His voice.

[1] Richard D. Phillips. Hebrews Expository Commentary. (P& R Publishing, 2006) 47.
[2] Ibid, 49
[3] Dr. John van Whye. 2002. The Complete Works of Charles Darwin Online. http://j.mp/8lT2dT [Accessed Jan. 6, 2009]

Strength In Submission

2009-12-28T08:41:00.000-05:00

“I can do all things through [Christ] who strengthens me.” ~ Philippians 4:13

The above verse is one of many which Christians utilize along their journey in maturity. During hard trials and tribulations this verse is a much needed help. However, there are some “name it and claim it” televangelists and prosperity gospel (false gospel) teachers, who do not understand the context of this verse.

In Paul’s letter to the Philippians, he writes them with such great love. This church was planted in a Roman Colony during Paul’s second missionary journey. If one can recall Paul’s imprisonment with Silas (Acts 16); enduring the demonic woman day after day who was following them, Paul cast the demon out and she was delivered. Upon doing so, her owners found their income now at a loss. The owners had Paul and Silas seized and thrown into prison. The jailer whipped and locked them into the stocks of the inner jail. The men were content and sang songs, praising God. A great earthquake shook the jail to its foundations. The guard wanting to commit suicide for fear of escaped prisoners, is reassured that all the prisoners are accounted for, and submits his life to Christ. However, it is in this context that “I can do all things through [Christ] who strengthens me,” must be read.

The prior sentences state:

“I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need” (Phil 4:11b-12). This is the foundation of our faith; knowing that in every situation we are called to be content. Paul states that he knows what it is like to have abundance and also to be in need. He knows how to be abased, and he knows how to abound; in any and every circumstance, Paul has learned to be content. Learning that God is sovereign and in control is vital; if I realize that I am to be content in all situations, then I can do all things because Christ is my strength.

Faith in the Sovereign Lord is a continual message and an act of godly men and women throughout the Scriptures. The prophet Ezekiel faced an amazing trial, while resting in God’s sovereign control. In chapter twenty-four of Ezekiel he writes:

“The word of the Lord came to me:“Son of man, behold, I am about to take the delight of your eyes away from you at a stroke; yet you shall not mourn or weep, nor shall your tears run down” (Ezek. 24:15-16). The Lord command Ezekiel not to mourn or even cry, but the astounding circumstance is that God informs Ezekiel that He is about to take his wife away from him. Just a few sentences later Ezekiel states, “…at evening my wife died. And on the next morning I did as I was commanded.” I could not imagine being told that my wife would be taken from me, none the less, not to mourn of weep. However, Ezekiel is content in the Sovereign God and obedient to His command; for it is the Lord’s strength, which strengthens Ezekiel.

In like manner, using the examples of Paul and Ezekiel, whether in stripes, imprisonment, or death, we are to remember God’s Sovereignty. Paul informs us through the inspiration of the Holy Spirit, “By [Christ] all things were created…all things were created through and for [Christ]… He is before all things, and in Him all things hold together…He is the beginning…For in Him all the fullness of God was pleased to dwell” (Col. 1:16-19). We can do “all things” because Christ is our strength, and all things exist for Him.

Therefore, we should see a few principles from this lesson:

Learn to be content in any and every situation.
We exist for God’s plan and purpose and were created for Him and by Him.
God is sovereign; meaning, Christ is Supreme over all things.
Live in submission to Christ, for in Him the Godhead was pleased to dwell.
Lastly, whether we are humbled, lifted up, have plenty, or in need; in all things Christ strengthens us.

I am reminded by Jonathan Edwards words, "The love of Christ to you was no new thing...it was a thing of old standing when the foundations of the heavens and earth were laid. Christ had a book written, the Lamb's Book of Life, wherein your names had been written from all eternity...In God's equitable justice, He is infinitely merciful to some, but He is necessarily just to all."

The Essentiality of the Incarnation

2009-12-22T11:06:00.000-05:00

As you may have seen, I review books for Thomas Nelson. Recently one of the books, which I reviewed, was written by a Benedictine nun, Joan Chittister (click here for review). In her book, she had written something which truly struck me, and especially since we are in the Advent season. On page 54, she writes, “The birth of Jesus is not the central meaning of the faith. On the contrary, it is the death and Resurrection of Jesus that are the core of Christianity.”

Now, I understand her point, but in context she is describing the liturgical calendar beginning at Advent. She contended that the liturgical year was actually about Easter. I agree that the Resurrection is tantamount to the Christian faith, but I do have contention when another believer simply throws aside any tenet of the faith, especially an attribute of the Godhead. The Incarnation is as necessary to humanity as the Resurrection. Here is my rant: when a believer does not take into account the “whole” counsel of God, but picks and chooses which attributes of God are the best, or most fulfilling, or most essential; I think they miss the vitality and magnificence of Christ.

The Apostle Paul informs us through special revelation that Christ is “the image of the invisible God” (Col. 1:15). Jesus is not only the invisible God, but He always existed; meaning that His being born of a virgin does in fact give Him the significant and necessary attributes of being fully divine and fully human. His eternal existence does not solely mean “forever from the point of birth,” since Jesus is the great I AM (Jn. 8:58). The Incarnation gives us a small glimpse into a God that transcends time, has no need for time, yet in His mercy, grace, and longsuffering for humanity, came into man’s world, which does exist by time (being fallen), and assumed the position as servant Savior. The incarnation is Immanuel (Isa. 7:14); God with us. Only a fully human and fully God Savior can lawfully become the kinsman-Redeemer; therefore, without the incarnation man cannot be redeemed from sin.

The incarnation also rightfully gives Jesus, the man, supremacy over all things created. John informs us that the Word spoken at the time of creation came into this world and walked among us, but the world did not acknowledge Him. An imperative aspect of the Incarnation includes Christ’s humiliation. He became a lowly man, brought into this world, not of kingly wealth; although, it was His divine right, and not of high stature or prominence. The fact that the Sovereign God of all creation decided to go through the very process of human development shows His amazing grace and longsuffering for man, as well as His unconditional love. Christ could have come fully developed, as Adam, yet in God’s infinite wisdom; He became God’s eternal Son and man’s Redeemer, fulfilling the Law.

One of my favorite theologians is Charles Hodge, concerning the Incarnation he states:

“The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than His own, was an act of unspeakable condescension, and therefore is properly included in the Scriptures, and that it is such is involved in the very nature of the act, on any hypothesis than that which assumes the equality with God and man; or that man is a modus existendi of the Deity, and that the Highest.” [1]

Even though it is no secret that Christians acknowledge and understand that Jesus was not born on December 25th, our celebration this week will not be in vain. We celebrate the essentiality of the incarnation of Immanuel, and with that we are comforted in knowing that God IS with us; if God is with us, who can be against us…Merry Christmas. Solus Christus!

[1] Charles Hodge. Systematic Theology. Vol. II (Hendrickson, 2003). 611

Book Review: The Liturgical Year by Joan Chittister

2009-12-21T15:58:00.000-05:00

In Joan Chittister’s book, entitled The Liturgical Year: the Spiraling Adventure of the Spiritual Life, she examines the liturgical year, comparing its feast days to the human exercises and rituals of the ancient and catholic (universal) church, applied to Christian life. Chittister contends that these feast days, were set aside onto a church calendar to resemble how Christ taught and worshipped with His disciples, and were adopted in the later centuries. Chittister portrays the liturgical calendar as the third and greatest time-governing practice of Christian discipline (xix). Chittister attempts to illuminate the reader to take a Christian journey through the recurrent yearly church cycle.

First, I must be considerate and enlighten the reader of this review: Chittister is a Benedictine nun. When I selected this book from Thomas Nelson to review, I had no idea it was written in a Roman Catholic format, which would have been helpful. Despite the severely contrasting theological underpinnings, it is a grammatically well-written book.

However, aspects in the book seem to be a chemistry of post-modernity meets Catholicism and spiritual mystic-asceticism combined with dogmatic Catholicism. I was expecting to read more about the actual deeper liturgical etymologies, but soon became disappointed. Even though there are differing theological views, and major ones to which would not allow me to recommend this book to anyone other than a Roman Catholic who is aiming for a parochial read; I believe devout Roman Catholics would not enjoy this book either. Therefore, it is with great hesitation that I give this book even one star. Perhaps more research into the origins and ancient practices would have been beneficial to her topic (The Ancient Practices Series). The Liturgical Year: the Spiraling Adventure of the Spiritual Life is a very disappointing read.

Are You Rightly Handling the Truth?

2009-12-17T10:46:00.000-05:00

“Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” 2 Timothy 2:15

Just a few months ago I attended a conference at Southeastern Baptist Theological Seminary and had the privilege of listening to some godly men teach about expository preaching. I still have the notes from that day tucked in between the pages of my Bible. I saw an amazing thing that day (Friday): there were men present who were dedicating their time and energy to making sure they were rightly handling the Word of truth. I have to admit, perhaps I was made differently than some, but this teaching ignites a fire within me. I have such a zeal for the Word, and wonder why more seminaries are not sounding the horn of expository preaching, and more seminarians are not seeking to study it. As one can see from my profile, I am a Masters of Divinity student at a major Baptist Theological Seminary as well, so this strikes a major cord within me.

Great Bible exegesis and expository preaching are something which Charles Spurgeon emphatically pressed upon his students. Today, anyone who pursues theological or Biblical study, even outside of seminary or Bible College, will eventually stumble over Spurgeon’s Sermons. I mention Spurgeon because he was an anomaly embedded in London’s intellectualistic “higher-learning” and ecclesiastical-ecumenical liberalism (meaning, he was surrounded by liberals “in” the church, whom did not believe in the Bible’s inerrancy). Some say that Spurgeon foresaw the dangers of improper teaching-preaching-sound doctrine, way ahead of his time; however, it seems through God’s sovereignty and providence, Spurgeon was exactly where he was supposed to be. He was a great defender of the faith and his amplified expository preaching coupled with his sound theological teaching inspired many seminarians, and sent many missionaries with a fire for the Great Commission, out into the world. To me, there just seems to be no other substitute for great expository preaching-teaching. We need more men like Spurgeon.

Now, if pastors are to be “rightly handling the Word,” we need to sharpen the iron of one another with humility and edification. One of the greatest aspects of that conference was to see these men lay down their guard, pride, and confidence, after they taught a passage to a congregation of pastors and seminarians and allowed the other speakers, to critique them publicly. One must understand, to give a message to seminarians, who already know all there is to know is one thing, but there were many pastors present as well. It was obvious that everyone in that auditorium checked their pride at the door and came in, cloaked in humility, with the anticipation of learning. Those critiques provided, for me, an everlasting memory of how to lead in a godly way, and learning to “present” myself to God as a worker and servant approved. If we, as brothers, would learn to critique one another’s sermons, there would no need to be ashamed, for we are all servants of the King. However, this takes great humility, integrity, and trust. We need to learn that we are all in this together and have the same common goal; to preach the gospel with clarity, conviction, compassion, and confidence.

Let me wrap this up with this thought: what better way can a worker of Christ present the gospel to a congregation, or to the world, than theologically sound, exegetically correct, and honed down like a two-edged sword, which “[pierces] to the division of soul and of spirit, of joints and of marrow, and discern[s] the thoughts and intentions of the heart.” May God be the glory and may godly men rise up to the occasion and their calling, ready to speak the Word of truth in any season. May we all rightly handle the truth, and come to full comprehension that we are stewards of the gospel. Amen.

Left Behind

2009-11-20T09:49:00.000-05:00

At a recent Bible Study this week, one of my brothers in Christ mentioned righteousness, and the question was mused; how are we considered righteous? One brother stated, “I never thought of myself as righteous.” Since we were studying The Book of Romans, it became apparent that the concept of a “plan” had been presented from the beginning of time. Immediately the Scriptures were sought from Genesis; God’s creating hand, and who created evil, and is this all a game (I am always quickly state, the people suffering in Hell would hardly call it a game)? God is righteous because He is holy and just. In considering God’s righteousness, which has been imputed to us through the power and blood of Christ, I find that there is something left behind (hence this article’s name), something missing. The hinge, which is missing, which is left behind, is Grace.

Now, if you are more Arminian centered (theologically), this is an eye-opener. Most “free-will” enthusiasts see grace as God’s love, but not something which is foundational regarding salvation. A free-will advocate may envision a volitional act or work of self, which brought upon God’s grace. I cannot see that anymore (I once had; but now see the arrogance in it). For if it was not for grace, none of us could ever approach the throne of Christ. Sort of like the King’s scepter being presented before one may speak. More still, had it not been for grace, God would not have drawn me closer to Him. All of the actions (works), labels (i.e. justified, righteous, etc), and words, which we associate with our salvation through Christ, are resting upon His grace. How do I make this grand assumption? First, this is not an exhaustive work on reformed theology, just the way I doctrinally see grace.

Allow me continue, another of my brothers weeks earlier (in Romans 3), stated, “How is it possible that ‘none seek after God,’ I am here in this Bible study, ain’t I.” This is when Biblical doctrine, if not closely examined can become confusing. However, when the doctrine of grace is applied to the text, we understand that Paul is describing that our sin keeps us separated from God; it is only through Christ that we are reconciled back to God. One does not “seek after God,” but God first seeks him out. It is solely by His grace that man is even contemplated by God. This is usually where the name calling and labels come in; supralapsarian, Calvinist, etc, call it what you will, God is still Sovereign, and its only logical. I see it more like Charles Spurgeon, who once said, “I am never ashamed to avow myself a Calvinist; I do not hesitate to take the name of Baptist; but if I am asked what is my creed, I reply, ‘It is Jesus Christ.’”[1] Because when we delve into the Scriptures and see the principles written consistently, concerning God’s calling and election, I perceive only the person who does not leave behind the understanding of grace, gets it.

*[Scratching your head-angrily?]* Gets what?

Grace is the underpinning of salvation. Christ came to save sinners, not call the righteous. One cannot “accept” Christ, without the gift of salvation being presented. What is it presented with…grace (an unmerited act). This is why in Romans 5:7-8 Paul compares man’s finite understanding of righteousness and goodness, with a man who may even attempt to die for a righteous man, and perhaps would, for a good man. But God, through His irresistible grace saved us, while we were still sinners. Man does not think this way, only God does. A man would not lay his life down for a wretched sinner, blasphemer, and glutton. Oh, but through God’s amazing grace, He seeks after the sinner and draws him nearer to him. There is no other way theologically to look into these verses, then to understand that God has made a decision, prior to our salvation.

*[you’re thinking-aha, got ‘em now]*

Think about it…sincerely…ponder it, pray about it; did you come to know Christ out of your own volitional act. If so, how does one read Romans 3:11-12? Even if (by chance) you “made a decision,” did God not know? Did He learn something new that day (i.e. you accepted Him)? I think we sincerely ought to guard what we call our intelligence and logic, and throw them at His feet, and thank Him for His grace. We didn’t seek Him, He sought us; we were not saved by our works, but His; we are the clay and He is the Potter. So, when you think about your salvation, please, do not leave grace behind.

Reference

[1] Spurgeon, Charles. C.H. Spurgeon Autobiography Volume Two: The Full Harvest. (Edinburgh, UK: The Banner of Truth Trust, 1962). 34.

Gehazi Misrepresents...

2009-11-06T09:53:00.000-05:00

How incredible God’s grace and love are, but it is amazing how we fail to recognize it in our daily lives. Upon being awoken at 3 a.m., and being flooded with the thoughts of yesterdays reading in 2 Kings 5, I went downstairs and began to ponder the misgivings and misrepresentations of God’s servants to His people, and His unfathomable love. This instilled a systematic thought within me, especially of my own servant-hood. I thought directly about how Gehazi decided to misrepresent God’s grace. He followed after riches, but what he failed to realize was that Naaman was healed from leprosy not because of his wealth, his stature, or his fame, but because (the Scripture tells us 2 Kings 5:1) God was seeking a man (Naaman) who would tell the Gentile world about a graceful and loving Sovereign God, who loved him enough to heal him. Instead Naaman paid for his healing, getting a sense of a works oriented God, one who accepts a price for grace. However, the price does not make grace more expensive, yet it cheapens grace.

In the same sense, I thought about Moses, how he was informed to “speak” to the Rock (the OT symbolic representation of Christ). The Rock was to “gush” forth with a living sustaining and refreshing water that would quench His chosen people’s thirst. Instead Moses (like us sometimes) displays the wrong behavior and he struck the Rock, which is Christ. The people were terrified of God, instead of being in love with Him. For Moses’ outburst of anger and wrongful picture of a grace-filled, righteous, and providing God; he would not be allowed to enter the Promised Land, and his body the debate of a spiritual dispute with Michael the arch-angel and Satan (Jude 9-10).

Simple accounts given to us, are easily over-looked in the Scriptures, yet in our own lives of being dads, moms, bosses, employees, or servants, we may be striking the Rock, when all God wants to do is gush forth His grace and love to an un-churched (or churched) society of people. Are we, as Gehazi, adding a price to grace? Perhaps, we as the church are not representing grace as we should?

Un-Packing the Trinity

2009-10-29T11:17:00.000-04:00

There is so much confusion among secularists, Muslims, New-ageists, and Universalists, and even some “believers,” over the doctrine and understanding of the Trinity. Just as I lay my head down on my pillow last night, I was thanking the Lord, as I normally do, and recognizing the majesty of my Creator, Redeemer, and Convictor. I realized how blessed I was to understand just the minuscule amount I know about such an amazing God. Let me share:

God

I believe many people understand the “concepts” of God (this in no way implies God is a concept, only His attributes are perceived as such, by some).

God is sovereign; meaning He does not learn anything and is in control of everything, being omniscient (all knowing) and omnipresent (everywhere).

God is infinite; meaning He has always existed, being eternal.

God does not change, He is immutable.

God alone exists as Supreme Being, not created, and is the creator of all things.

God is personable; meaning you and I can know Him.

God is also Spirit; meaning we cannot see Him.

God is also just; meaning He is full of all knowledge, wisdom, and righteousness.

Now, perhaps I just flew some things over people’s heads and they are disagreeing. Perhaps they are not sure if God is all knowing, creator, etc. Well, this is not a theological treatise or apologetic to prove the existence of God, but for the sake of argument, the fact of knowing that we were created seems to pass by many people, especially evolutionists and the secular world. Yet, every human who has ever existed or exists now, has/had an innate ability to worship something (whether it be money, power, sex, or religion). I contend that Romans 2:14 (The Apostle Paul describing that God created all men with the law in their heart, i.e. not to steal, cheat, adultery, fornication, etc.) is true. With that underpinning, God has designed each and every human being with the ability to know who He is; meaning someone created the knowable laws, if man did not. I hope that is not too philosophical). In any case, even Muslims agree that there is one God, one Creator. This is not a problem for many; the dilemma exists for people, in understanding the Trinity. So, let’s move onward.

The Holy Spirit

I chose to go out of theological order on purpose, listing the Holy Spirit second; however, in Christianity the Holy Spirit is the third person of the Trinity, not the second. I chose second for an apologetic reasoning.

Each person will undoubtedly state that they have a conscience, I don’t know of any “sane” person who would disagree. This conscience helps us make wise decisions daily. Therefore, we can state that all humans possess a conscience. There is not one person on the planet who knows you better than your conscience knows you, or better stated; no one knows you as well as you do. In the same manner, God has a conscience (so to speak). The Holy Spirit is the One who knows God better than anyone, He knows what God likes, what God dislikes. The Holy Spirit knows how God feels, what God thinks. The Holy Spirit also informs man about God (Christ as well, we will discuss this in a minute). Since God is all knowing and all powerful, it is proper to state that His Spirit holds the same attributes as He does. If the Holy Spirit employs all of the same attributes, then we can make the assumption that God’s Spirit is God as well. Certainly God’s Spirit is not separated from Him, just as your spirit/conscience is not separate from you (I hope). Now, comes the good part (truly).

Jesus Christ

Jesus is the Word, which is God incarnate. I know I may have lost some of you there and the red flag went up and you’re asking me to back up. Christianity claims that Jesus Christ is the Son of God, the second Person of the Trinity, and the only mediator between man and God. Jesus is co-eternal, sinless, and equal with the Father and Spirit. Let me explain:

Since God created all things, man especially, man was good when created. God spoke all things into existence by His Word, and the Spirit moved throughout our known (and un-known) world. God commanded man and woman by His Word, what to do, and what not to do (remember, man is a created being-the Creator has every right to rule over creation). Man and woman rejected God’s Word; albeit deceived, but they should have listened to God’s Word informing them of what was right and wrong. Instead, the man and woman chose to be their own ‘god,’ by desiring to know, judge, and discern good from evil on their own. Basically, man chose to be the creator, instead of the created. Because of man’s denial, God judged the world through man’s direct rebellion against God. Since God had given the earth and all of its bounty to, and for, man to have dominion and rule, mans rebellion caused the earth to bring forth thorns and thistles. Meanwhile, all mankind would be disconnected, or separated, from God because of their rebellion. The reason is that God is a holy, pure, and sinless God. Now, you may be thinking, what does this have to do with Jesus?

Man needed a Savior, someone who could intercede and reconcile him/her with God, but no matter how many ‘good’ works man endeavored (attempting to think like a god), he was just not good enough to rise to God’s level of purity, love, and righteousness. Therefore, without reciting the entire Biblical account of man (I’m assuming you know at least the nativity) , the Word of God, which was/is the existing power behind all of creation, needed to come forth into this human world, take the penalty of man’s sin upon Himself, and reconcile man back to God. Since the Word was the Creator, He needs to become incarnate, taking flesh upon Himself. Therefore, Jesus being born of a virgin was conceived, by the power of the Holy Spirit, through the vessel of a woman.

Now, do not get confused, just because the Word incarnate was in the womb of a woman, does not mean that the woman was without sin. That is incorrect and damaging theology, she required a Savior too. However, the only way Jesus could satisfy the penalty of sin, was to defeat sin. The only one powerful enough to defeat sin is God. Therefore, Jesus was born of a woman of sinful nature, yet His actual Father is God. Jesus came forth into this world, lived a real human existence, but committed no sin. Thereby, this gave Him the right and ability to redeem mankind to Himself. Jesus paid the ultimate price, death on a cross, so that He may impart grace upon all those whom His Father calls to Him (John 17:9), believe, and profess Jesus as Lord (Romans 10:9,10). (Interesting how man still rejects God’s Word)

The Importance of the Entire Trinity

Here is the essential understanding. God is three persons, equal in nature, yet submissive in duties. God created you, Jesus redeemed you, and the Holy Spirit convicts you. If One of these members is taken from the equation, salvation is unattainable. Let me explain, we may acknowledge the fact of being created and being a sinner, yet the Holy Spirit is the only One who can actually teach us about God, which is one of His duties. The Holy Spirit “illuminates” us to know what He knows, which are God’s characteristics and attributes. Another of the Holy Spirit’s duties is to convict us of sin. Why? Well, the Holy Spirit is all knowing, being from God, and He understands that God does not like sin. As a matter of fact, God hates sin so much, that the only way man’s sin could be forgiven, was by God sending His only Son to that cross. Therefore, the Holy Spirit is our true Convictor. He opens our “spiritual” eyes to see God for who He is.

The Word always existed with God. By the Word all things were created, being spoken into existence. The Word became flesh (Jn. 1:1). This man is known as Jesus. Jesus was submissive to the Father, being obedient and going to the cross, yet He was sinless and did not deserve death. Understand this: the nails did not hold Jesus to the cross, His love for you did. So, if we neglect either the Holy Spirit, or Jesus Christ, as a full member of the Godhead, then we discredit and nullify our salvation; not being reconciled to God. We may still be a created being, but are susceptible; to God’s wrath and penalty for our sin the day we die.

The Holy Spirit draws us to the cross of Christ; we repent and are heartily sorrowful for our sin being thrust upon Jesus for no reason, but our selfishness, greed, and lust. Jesus intercedes to a Holy Creator on our behalf, bringing us back into communion with Him, while the Holy Spirit continues to teach us about Christ/God. He convicts us, and comforts us.

So, let us recap, I found this a good way to remember (the three C’s): God is our Creator, Jesus went to the Cross and is our redeemer, and the Holy Spirit Convicts us. Creation, Cross, and Conviction: if you only profess one of them, you are still living with sin. God and Christ without the Holy Spirit, leads to a life without conviction, repentance, and knowledge of God (Personally, I don’t think it is possible to profess Christ without the Holy Spirit). A life with God, but without the Holy Spirit and Christ, is just a created sinner. Three persons, equal in nature, submissive in duties. One Creator, One Cross, One Convictor

2009-10-21T09:39:00.000-04:00

“And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.” Isaiah 5:4-7

My Eyes Have Seen the King

In the year King Uzziah died (740 B.C.), Isaiah was called to be the Lord’s harbinger. This is especially significant when we ponder our own calling and purpose. The parallels are quite astonishing. I can recall a time when I walked contrary the Lord’s will and purpose, being unclean. Perhaps I was even going through the motions of “religiosity.” Apparently, I should have walked through life declaring publicly, “unclean, unclean!” However, “in the midst of an unclean people” (v.5), the Lord Jesus decided with His irresistible grace, to grant me mercy and save me. The day I saw the “King,” my heart was similar to Isaiah’s. I began to think, “Lord, certainly not me, I am a sinner and deserve nothing, but punishment for my sin.”

Isaiah was assuredly thinking, due to the vision which was granted to him, that he was going to die. He had seen the King and no sin-filled mortal can stand in the His holy presence. It is at this point, in which we should contemplate our own conversion. Had the Lord Christ not atoned for the penalty of our sin, we were assuredly dead; justly destined for eternal separation and the wrath of God. We see through Isaiah's eyes and proclamation, that his guilt was taken away by no work of his own, yet the King decidedly saw in Isaiah an important calling, fulfilling His eternal plan and purpose. God also has that plan and purpose for our lives.

Upon my conversion, I immediately died in my flesh. As the Apostle Paul informs us, we are thankful to God that Christ came in the flesh to condemn sin and fulfill the law of the flesh, something we could never do (Rom. 7:25). Isaiah, himself, was thinking: how in the world can I speak with God eternal, standing in His presence. Likewise, we cannot stand in the presence of such holiness without the imputed righteousness of Christ, as we are all but filthy rage before Him (Is. 64:6). The day of salvation crucified my flesh, transforming me into a new creation in Christ (2 Cor. 5:17). Similarly, Christ, and not an angel, has touched our lips, taken away our guilt, and sin, redeeming us with the power of His blood (not a red hot ember from the altar).

We should praise the Lord of all creation, that He has called us according to His plan and purpose; gracefully pardoning our sin, and replacing the wrath of God with the Love of Christ. As the hymn writer John Newton wrote, “For I was lost, but now am found; was blind, but now I see.” What I see is a people yearning to hear the great Gospel, which Christ has come to forgive sin and abolished the penalty of our evil hearts, minds, and deeds. Today, you go as Isaiah, and speak to a lost world. Have you seen the King?

Book Review For Thomas Nelson Publishing: Four Stars...

2009-10-16T15:37:00.000-04:00

In Dr. David Jeremiah’s non-fiction book entitled Living with Confidence in a Chaotic World, he identifies ten practical steps which every person should apply, in the face of life’s storms. Dr. Jeremiah provides sound Biblical evidences (although topical), anecdotes, and true short story accounts to effectively convey his message to the reader. He uses illustrations from secular sources as well as Biblical, tying together his point. Also, utilizing the examples of the New Testament, within each step, Dr. Jeremiah unpacks the Scriptures in a layman’s way of understanding. While the world seems to be deteriorating globally: war, famine, earthquakes, politics, economics, disease, Godlessness, etc., Dr. Jeremiah teaches what is necessary to stay foundationally centered in Christ, while patiently awaiting His return.

Dr. Jeremiah’s edifying writing style is relaxed and ‘voice recognized;’ meaning, if you have heard him preach, he almost speaks to you through the pages, in his melodious tone. I found this helpful, since he is giving explanations of “Living in a Chaotic World.” However, even if you have never heard Dr. Jeremiah, his written examples, expressions, and exercises are comprehensible.

Sometimes, Dr. Jeremiah’s pragmatism may be a little too exercised for the pastor or seminarian, but for all intent, was most likely not written accordingly. Dr. Jeremiah’s book is not an exegetical one either, but it is filled with promises from the Word, I found that, too, encouraging. I have to recommend my favorite quote of the book, “Character is the result of persistent action, and a pattern of diligence will lead to stability” (83). His overall message is one of basic design; approaching life’s problems through the lens of Scripture, and connectivity with Christ. I would recommend this book for a good edifying confidence booster of faith, one which will cause the reader to thank Jesus Christ for his/her salvation, resting on the promises of God. This book is as consistent as Dr. Jeremiah’s forty (40) years of ministry, a good read, and four stars.

Hocus Pocus & Transubstantiation

2009-08-28T14:58:00.000-04:00

On a cool summer evening playing near the garage, an eight year old pony-tailed girl and her twin brother, accidentally break their dad’s new lawn tool. The little girl frantically calls to her brother (looking up to him in wonder and hope), “Leo, you have to fix it.” Leo says to his terrified sister, “Ok, but we have to close our eyes, and then say the magic words, I saw this on TV.” Leo whispered the words in her ear and they agreed. The two grabbed hold of the broken yard tool and on the count of three closed their eyes and uttered the words, “Hocus Pocus,” only to find that dad’s tool was just as it was before, broken.

In understanding some of the rites and rituals performed in communion, it is beneficial if one is a student of history (Ecclesiastical and Roman, to be more exact). During the reign of Emperor Decius (248-251 AD),[1] he desired to bring Rome back to their ancient sacrificial rites, mandating that sacrifices of pagan gods be reinstituted. In Decius’ edict, he stated that each householder must fill out a declaration of confession to the gods. His public decree commanded, “I, N.N. have always sacrificed to the gods, and now in your presence I have, in keeping with the directive, sacrificed…and have tasted of the sacrificial victim; and I request that you, a public servant, certify the same.”[2] This tasting of the sacrifice was not a jibe against the Christian act of communion, up until this time brothers and sisters in Christ only celebrated what was known as the love-feast, or Agape. There was no Christian concept of “sacrament.” Decius’ orders were a decree taken from the old mystery religions, when one partook of the sacrificial victim; one became united with that god, hence, Paul’s rejection of eating idolatrous meat.[3]

Approximately one hundred years later, in comes Constantine and “the church-state” age, and out went the free-house church.[4] The Lord’s Supper was then “appropriately” re-named from the love-feast to the Latin label sacramentum, where we get the term sacrament. However, this word sacrament was pagan in nature. “This was a clever stroke; every Roman citizen knew what sacramentum was, and what it was supposed to do and achieve; he need only to hear the word to know the theology, that of “tasting the sacrificial victim,” a transaction signifying the participants’ solidarity with the society of which he was a part.”[5]

When the Roman state run church’s ideology of sacramental salvation by Eucharist was conceived, it was at the hands of the ordained celebratory priests. The table was replaced with an altar and now the priest stood behind the representation, not in front. This was important, for now the priest did not stand between the sacrifice and the congregant, and men were made to bow before the bread (sacrament) on the altar.[6] The priest would utter the Latin words “Hoc est enim corpus meum.” It is at this specific point, the bread became the “sacrificial victim” or sacramentum, to be “tasted;” therefore, transubstantiation mysteriously occurred. The “medieval man,” obviously not being literate of the Latin vernacular, had no idea what was taking place, but perceived that something “magical” or “mysterious” was supposed to be occurring. Therefore, people began to utter the words (or at least what sounded like the priests words) during other mysterious cases in their lives, “Hocus-Pocus.”[7]

I must sincerely conclude (and not for degradation, but correction, see Church and Roman secular history), just as little Leo could not change his dad’s yard tool by babbling Hocus-Pocus, neither could Pope Leo utter “Hoc est.. corpus..” to change the bread into the Father’s Son.

Reference List

[1] www.roman-empire.net/decline/decius-index.html. Accessed August 27. The first year of Decius' reign was taken up by re-organizing the empire, particular effort being made toward a restoration of the empire's official cults and rites. The religious edicts of Decius did not actually discriminate against Christians in particular. Far more it was demanded that every citizen of the empire should make sacrifice to the state gods. Anyone who refused faced execution. However in practice these laws impacted most heavily on the Christian community.
[2] Pfeffer, Leo. 1953. Church, State, and Freedom (Boston,) p. 11
[3] 1 Corinthians 8
[4] Free Church was an expression of the freedom to worship in one’s house, not meaning that the teachings were inerrant or Biblically correct. At the time of Constantine, the Donatists did profess a Scriptural integrity and adherence to the Word, but had some also on its fringe whom did not share in that aspect.
[5] Verduin, Leonard. 1964. The Reformers and Their Stepchildren: The Dissent and Nonconformity Series. Grand Rapids, Eerdmans Pub. p138
[6] It is also noted that at this point in time, priests would insert the bread directly into the mouths of the communicants, so as to be a sacrificial priest, vicar.
[7] Ibid, 141

Stewards of the Mystery of God

2009-08-17T11:02:00.000-04:00

1 Corinthians 4:1, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God.”

What a remarkable statement by Paul, to the Corinthian church. The words “servant,” “mystery” and “stewardship” are loaded into one verse. Thus, it truly reflects the believer’s life in Christ. There are three main points: (1) the implication of a servant of Christ; (2) the application of a steward, and (3) applying the characteristics of being both a ‘servant’ of Christ and a ‘steward’ of the mystery of God, at the same time.

When Paul proclaims that people “should regard us” in a certain way, he was making a point that a Christian walk is separate from the world’s. In the Greek, Paul utilizes the word logizomai (regard), this word can be translated meaning; to keep a mental record, reason or think about, or have an opinion. I state this because it is vital in understanding the context of our Christian faith. If a non-believer is to understand what the gospel means, Christians ought to be living out by example the meanings of stewardship and servant-hood. Everyone has an opinion, one way or the other. Christ’s ministry and message to the disciples were mainly: love one another, the greatest is least, repentance through the remission of sins, and belief in Him.

What does Paul imply with the word servant? In this verse and context, the Greek word hypēretēs is used, unlike the usual word~ doulos (Bond-servant, slave, one whom is purchased). What’s the difference? The difference is that the word hypēretēs is mainly translated as a servant-helper, officer, or attendant. The word literally means a “rower,” and implies an underling or someone who attends to the needs of a higher official, especially an official who designates some type of judgment, as in a magistrate. Since Christ is our King, we serve Him as an underling, we’ve been appointed to office. The first century underling was someone who made sure that the King’s decrees were being held to a high standard and respected. It becomes clear that Paul’s correlation between the two (steward and servant) have a specific meaning, which are tied together.

This next component is essential in Paul’s instruction. Someone who is a steward (Gr. Oikonomos) is literally a manager of a household. Think of this term in light of Joseph (Gen. 39). He had all authority over Potiphar’s house, goods, and slaves. Even though Joseph was “accountable” to Potiphar for these things; he literally became a guardian of someone else’s possessions, Joseph was appointed to this position. As Christians, we know we are supposed to be accountable for the things that the good Lord has given to us, especially being elected into His family.

Next, what does it mean to be a “steward” of the mystery of God, and what is that mystery? The mystery is the fulfillment of the Scriptures in Christ. God from time eternity past had ordained and decreed that He would redeem mankind, through His Son. This is the message of the OT throughout, or what theologians call, salvific historical. The continuity of the OT maintains the same perspective, meaning, conformity, context, and authority with the NT. Christ was the fulfillment of the prophetic Scriptures of the OT. Now, let’s apply steward and servant into context.

The mystery is that God gave His only Son, becoming incarnate via a female virgin (Is.7:14), fulfilling the OT Scriptures written about Him, redeeming mankind by satisfying the penalty of sin and wrath of God through His blood on the Cross, and rising from the dead, to give eternal life to those whom believe in Him. In a nutshell, it is the gospel. Believers in Christ hold the mystery of the gospel.

Tying this together

Paul states, outsiders should reasonably envision Christians. Since we are officers (servants) and attendants to the King, being faithfully accountable and dependable (stewards) guardians of the gospel, which is how one should be regarded. Do we hold fast to these truths? Christians are mandated, in realizing that God has given each of us a “talent” (Mt. 25:15) by His Holy Spirit, in fulfilling the Great Commission, to teach the mystery of God, which we hold as truth. Christians are guardians of the gospel, entrusted with the cure to death, which is life everlasting in Christ. Do not guard the mystery as one who buried his treasure, but go, make disciples among others, increasing five, ten, and thirty-fold.

Are you being a good steward of the gospel, serving the King?

I've Seen the Wolf!

2009-08-14T16:47:00.000-04:00

It is commonly known that a shepherd of a flock keeps a very watchful eye. Tradition tells us that when a disobedient sheep left the fold, he wandered off aimlessly on his own path. The sheep did not know the danger which was lurking, “seeking to devour” it. The shepherd worried for the livelihood of that wandering oblivious sheep. He knew all of the dangers in the wilderness and beyond. He knew the intelligence of the sheep. He painstakingly would seek the animal with all diligence because of those perils, constantly calling out to the sheep. If this sheep was one which consistently ran off in disobedience, when the shepherd found the sheep, he would sprain, or carefully break, the hind leg of the sheep. He would then hoist the sheep onto his shoulders, carrying him back to his flock. This exercise would obviously prevent the sheep from wandering off again, but was tedious work for the shepherd; no matter, the shepherd loves the sheep.

For weeks, or at least until the leg of the sheep healed, that animal would remain under the direct care of the shepherd. The sheep cannot go anywhere without the shepherd. He would get to know the shepherd’s voice intimately now and even be able to feel the shepherd’s heartbeat, from being carried. This caused two things to occur at healing: (1) the sheep tended to stick closer to the shepherd then in his rambling disobedient days, and (2) the sheep distinctively knew the shepherd’s voice, better than all the other sheep and yearned to be near his master.

In retrospect, my life was very much like the disobedient and wandering sheep. I tended to want to do things “my” way, even though I knew the shepherd was calling me back to the fold. I think we all have at some time or another committed this act. Innately within us there is the propensity to willfully sin, in this aspect we need to “be broken.” Being broken brings us closer to the Master Shepherd, Christ. We find ourselves in low points and valleys, or on mountain tops, wandering away from Christ’s voice.

For me, it almost didn’t matter if I was in the valley or the mountain top, until I came to the realization that I was lost in the wilderness. When I was headed toward the wilderness, I was not listening to what the Shepherd was saying; I was frolicking ignorantly into an ominously treacherous wasteland. There was no Shepherd, no sheep; only wild beasts, I was alone. The wilderness had some terrifying creatures, ones which are there to do a sheep willful harm. The thorns, thistles, and brush were dense and stuck to my wool. I was matted and dirty. The wolves of the wild sunk their sharp dagger like canines into my wool, and their razor sharp claws tried to tear me to pieces. All the while, the other wolves encompassed around for the kill.

However, not boastfully, I can attest that I stared the wolf in the face. The wolf is dangerous, he roams to steal, kill, and destroy. But then the Shepherd came and rescued me. I have to honestly state that I needed to be broken, yes it hurt, but I see it was necessary now. I never should have disobeyed. At first, I thought the Shepherd was a cruel master, now I realize He loved me.

For this reason I stick close to the Shepherd and when I see other sheep wandering off from the flock I frantically cry out, “I’ve seen the wolf, don’t go, I’ve seen the wolf!” Usually, they listen, some do not. Some sheep never return to the flock, but the ones who do are brought back by the shepherd hoisted high on His shoulders…broken.

Are you lost without a Shepherd?

Are We in the Hands of an Angry God?

2009-08-13T10:25:00.000-04:00

Psalm 90:7-12:

7 For we have been consumed by Your anger and by Your wrath we have been terrified.
8 You have placed our iniquities before You, our secret sins in the light of Your presence.
9 For all our days have declined in Your fury; we have finished our years like a whisper.
10 As for the days of our life, they contain seventy years, or if due to strength, eighty years, yet their pride is but labor and sorrow; For soon it is gone and we fly away.
11 Who understands the power of Your anger And Your fury, according to the fear that is due You?
12 So teach us to number our days, that we may present to You a heart of wisdom.

The Famous preacher and theologian Jonathan Edwards spoke the words utilized by many literary teachers, seminaries, Bible colleges, and schools, in his sermon to the church in Enfield, Connecticut, on July 8, 1741; Sinners in the Hands of an Angry God (read here http://bit.ly/9F6Lo ). Edwards understood something which most Christians today do not; he understood that God is Sovereign in His might, majesty, infinite wisdom, character, and will. He alone is God. There has been a transformation in churches, since the Puritan days of revering our magnificent God. I believe this comes from a more Armenian theological teaching being presented throughout non-denominational and mainline churches. When causing someone to believe that God’s grace and redemption depend upon human decision, rationale, intellect, and will, it is nothing short of human pride and boasting.

As the Apostle Paul stated, “For by grace you have been saved through faith; and 1that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”[1] This article is not intended to bring about the differentiation between Armenianism and Calvinism; but to state that without a comprehensive understanding of Biblical salvific grace, one may misread God’s sovereignty.

In exegeting Psalm 46, Edwards focuses on verse 10; we all know it: “Be still and know that I am God.” However, Edwards writes:

“To be still before God, and under the dispensation of His providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence…We must be still as to [our] actions and outward behavior, so as not to oppose God…and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God.”[2]

In this context Psalm 90 is understood; God is sovereign, God is God, He alone made the heavens and the universe, knows the secrets of the hearts and inner thoughts of man, and the timing of their first and last breath.

God’s wrath toward humanity was so severe, that the only way for man’s innate sin to be reconciled was that His only Son be given as a propitiation (definition here, propitiation ). There was no other way. Think about it with these two questions. (1) If sin is easily forgiven and depends upon the “goodness” of man’s acts, then why did God’s Son suffer? (2) If the penalty for sin is a mere belief that Jesus is Lord, then would not the demons be saved as well?[3]

Another question then remains: where is the reverence today, which is due to the God of this universe? Yes, there is a propitiation for our sin, and yes, we can have trust in Christ that our sins are forgiven, via faith alone; however, if one chooses not to give God the due reverence He deserves, undoubtedly one will be presented before Christ, at His judgment seat humbled and acknowledging His majestic array.“For the wages of sin is death,[4]” and any Christian who fails to recognize that they were mercifully and gracefully adopted as an heir of God, not for any act upon themselves, but because of Christ paying the punishment price of sin, is foolish (although I yield to call anyone fool[5]).

Edwards had it right, if God was not angry, the penalty for sin would not have been at so high a cost. God would have designed another way to satisfy the requirements for man’s sinful pride; however, He chose not to, by His infinite wisdom and sovereignty.

The Holy Spirit inspired Psalmist declared, “The heavens are Yours, the earth also is Yours; The world and all it contains, You have founded them.”[6] Do we not live in this world; yes we do exist in this world. Consequently, we are His possessions, saved or not saved. We, as Christians, reverently need to step back and “be still,” asserting His providence and that He is God. Why are we so boldly allowed to present ourselves to the throne of His grace? “so that we may receive mercy and find grace to help in time of need.”[7] Therefore, do not boast of your salvation, your works, or of the material possessions which you do not own, but understand His sovereignty, His deep love; in that God satisfied the penalty of sin through His only Son. Give the Lord the due reverence He is owed. We now are in the hands of Christ, our Redeemer.

1 I.e. that salvation
[1] Ephesians 2:8, 9
[2] Edwards, Jonathan. The Works of Jonathan Edwards:The Sole Consideration, That God is God, Sufficient to Still All Objections to His Sovereignty. Vol. 2. (Hendrickson Publishers, March 2004) 107.
[3] James 2:19
[4] Romans 6:23
[5] Matthew 5:22
[6]Psalm 89:11
[7] Hebrews 4:16

Can an Atheist Truly Be “Without God”?

2009-08-11T15:40:00.000-04:00

There are two instances within the NT,[1] which Paul refers to men being “without God.” This is apparently the derivation of the term Atheism, or Atheos (ἄθεος ~ a*Theos), someone who is without God.[2] Observably, this term may be deemed “… not having any relationship with God,[3]” as it has been more commonly used. Not having a relationship with God; although, is not how contemporary Atheists utilize this idiom. Modern-day professing Atheists claim that there is no God and that they do not believe in the existence of God. However, for the sake of reason and intelligence this article will take the stance of the Greek word’s direct meaning, which is a negative particle implicating, to be without God.

To look at an example of the Scriptural idea of Atheos, one must look into Ephesians 2:12. Here, the apostle Paul makes two declarative statements, which are in connection: The first, (1) there was a time when we were “without Christ,” or separated from Christ is a better translation (ESV), and (2) we possessed “no hope, [being] without God…” Obviously, the second part must be true, if we were without God in the word, we would certainly have no hope at all. Looking closely, this verse is a very interesting statement because one hand, all humans are born (innately) separated from God due to our sin nature and (of course after Christ’s resurrection) one the other hand; we were separated from Christ, before His Spirit drew us to Him., making both statements true conclusions.

With this context, it remains evident that all of unregenerate man and un-acceptant of the Cross, are separated from Christ. That is an evident fact and even an Atheist would agree; however, can someone be without God, since God is omnipresent.[4] The Psalmist wrote, “Where shall I go from your Spirit? Or where shall I flee from your presence?[5]” With this stated, the conclusion is that God is everywhere and it is impossible for man to be outside (without) of God’s eternal knowledge, existence, and presence. One may state that using Biblical texts is begging the question, but God has revealed Himself through His creation. Even if the person, still in the unregenerate state, does not recognize that God created all things and is God, this does not deem the ability to ignore His Almighty character and creative attributes.

Without delving into a philosophical debate,[6] merely turning out all the lights in one’s house does not make the furniture anymore disappear. If that is an unacceptable example, then begin to explain to me the molecular structure of oxygen, knowing that it is invisible. I make that point, purely because God is invisible and God is Spirit; that does not implore an argument of non-existence. My argument is this; man can possibly and assuredly be “agnostic” and not know “if” there is God. I dare not say “a god” because there is not ‘a’ god, there is only ‘The’ God, once again spurning the cosmological argument (see note 6 below).

Therefore, for someone to claim he or she is an atheist is incorrect, according to my argument. One cannot be outside of God’s presence or hide from God, since He is omnipresent. Whatever label man wants to give someone who claims that he/she does not believe in the existence of God, that person should not to utilize the term Atheist, but rather agnostic. To further strengthen my argument, I believe Paul was specifically writing that when we (in our unregenerate state) were separated from Christ, we were outside of the understanding of God. For this reason Christ came, to be the intercessor and atonement for our sin, to bring us into communion with God.

In the next verses, Paul clarifies the idea of being separate from Christ and God. He states, “But now in Christ Jesus you who were far off have been brought near by the blood of Christ…and [Christ Himself] might reconcile us both to God in one body through the cross, thereby killing the hostility.[7]” The hostility was our prideful arrogance and disobedience, which separates us from Him. Therefore, let it be known; all humans have an advocate with the Father[8], Jesus Christ, and none are outside of God’s eternal plan and purpose, all of mankind is with God because of Jesus Christ.

The term Atheist then is either utilized incorrectly or its argument is illogical.

[1] Ephesians 2:12 and 1 Corinthians 5:13(in the English translations)
[2] For debate purposes, we can adhere to this dating, as Christians labeled ungodly men as Atheist first, but whether the label is correct is the question.
[3]Swanson, James: Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament). electronic ed. Oak Harbor : Logos Research Systems, Inc., 1997, S. DBLG 117
[4] Omnipresent: meaning His eyes are upon all things at all times, everywhere, through time and space, in immensity. Omnipresent does not mean God is in all things, as in pantheism.
[5] Psalm 139:7
[6] Plato and Aristotle understood the cosmological argument of an uncaused cause, being infinite and creative. See Kalaam Argument- http://www.theopedia.com/Cosmological_argument#Kalam_cosmological_argument
[7] Ephesians 2:13, 16
[8] 1 John 2:1

Perseverance and Persecution

2009-08-10T07:46:00.000-04:00

Revelation 13:9, 10, “If anyone has an ear, let him hear. If anyone is destined for captivity, to captivity he goes… Here is the perseverance and the faith of the saints.”

Philippians 1:23, 24, “I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account.”

The above verses had me deeply in contemplative prayer and thought. I started thinking of eschatological things (end-times) such as the tribulation, anti-christ, etc. Now I realize this is a huge “sell” topic and one that many people have made much money, published many commentaries, and started new church dogma and doctrines with, yet this is not the reason for this post.

I can recall deeply sobbing; brooding over being “left-behind,” years ago and thinking how terrible this world is going to be, with the persecutions which lie ahead. However, I must say this, my view has changed. Changed in light of the fear of persecution (I think fear is normal for pre-millennial dispensationsists). Within my recent contemplating, the above verses (among others) had me seriously thinking about obedience. I began to think about the Apostle Paul and his missionary journeys. Let me give you some context of my thinking.

In ~A.D. 49, the apostle was nearly stoned to death in Lystra. Courageously, he walked directly back into the city to share Christ to the same people who bounced stones off his head (Acts 14). From that scene, Luke explains how Paul strengthened the souls of the saints by back-tracking his steps to the churches which were planted; proclaiming “Through many tribulations we must enter the kingdom of God” (Acts 14:22).[1]

From Troas, Paul had the famous “Macedonian Vision” (Acts 16), traveled to Philippi and found himself in tribulations once again: having his clothes torn off, obtaining a serious beating with rods, followed by being fastened into the stocks, and cast down into the inner prison. The only crime Paul had committed was being in love with Christ and having zeal to live for God. Paul was released from his chains by divine intervention, an earthquake, and witnessed to a suicidal Roman guard, leading him and his household to Christ. Hence, the Philippian church began. Providence? I’d say so.

In that context and with this perspective, is what I am pondering. Nothing deters Paul from the direct command of the Great Commission, his zealous desire for missional church planting, and evangelism. I was then illuminated with this thought; what is more important? being raptured (whenever that may be[2]) to be with Christ, or being “left behind” to perhaps witness to people, whom are destined to be separated from God for eternity. The more I thought about the terrors of persecution (Read Voice of the Martyrs), the more I began to think about the love of Christ. Nothing is greater than the love of Christ, nothing!

If God created me for a plan and purpose and I was purchased by His blood (this I believe and know to be true), then the only conclusion must be that I do not worry myself about persecution. On the other hand, I imperatively should be worried about souls not inheriting salvation through Christ. This is where the love of Christ shines in us: if I care more for the eternal life of someone else, than myself, I am putting forth Christ’s love in deed and truth. To me, “to live is Christ, to die is gain (Phil. 1:21). I know His promises; Christ will come again to take His elect home with Him, but I do not concern myself in this life with ‘when’ He is returning, only that upon His return I will be worthy and found obedient.

It is with this understanding that I make my conclusion, if pre-millennial dispensationsists have it correct, I pray that the Lord leave me behind to witness to those who do not know His love and the power of the Cross. I will lay my life down for those who hate me, those who hate Christ, and for those whom the Spirit of God may stir in their heart to accept the gift of salvation. He is our King, our Savior, our Lord, and God. May we serve Him with all vigor, zeal, and integrity, always keeping our eyes focused on the Cross, the Great Commission, and fulfilling the King’s work here on earth (Thy will be done on earth as in heaven). I conclude:

“For my thoughts are not your thoughts,
neither are your ways my ways, declares the Lord.
For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
“For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.” Isaiah 55:8-11

[1] Odd thing here in this verse, there is an imperative, “must,” but the last time I checked, there were numerous Christians whom never endured tribulations in America, other than not being allowed to pray in Jesus name, or wear their Jesus ‘hoodie’ in class.

[2] This is not a dispensational, nor amillennial argument. The point being: there will be “a” rapture, according to 1 Thess. 4:17. We will meet the Lord in the air; however, wouldn’t it be better if the church actually did go through the tribulation, as examples to the non-believers of the faith and love for Christ and His message to mankind? Isn’t this what the early church did? I understand the circumstances are completely opposite: one was to build a church, and one to judge the world, but the argument is the same, saving souls.

Where is American Christianity Headed?

2009-08-07T10:08:00.000-04:00

In the 18th century, an evangelistic explosion sailed across the Atlantic from Europe, with expositional preachers like George Whitfield and revivalist John Wesley. Americans were destined for the Great Awakening, and with of the new found freedoms of religious expression and oppression of the Church of England, ripe for the “picking.”

However, while America was being spiritually awakened, Western Europe was lethargically spiraling into rationalistic enlightenment ideals imbibed with liberal theology, continuing well into the 19th century. Protestants and Catholics alike were leaving the Word, while barely professing Christianity. Western Europe’s decline of Christianity had several explanations, including the “Germanizing” of Christianity, the Islamic progression, and apostasy within the church. Western Europe slowly metamorphosed into a post-Christian society.

Since what mostly begins in Europe comes to America, the question must be raised…Is America headed down the same road?

When Christian’s speak of apostasy, what is meant is non-adherence to the inerrant Word, a “falling away.” America, with its warm and loving sentiment of being the “melting pot” of the world, opened Pandora’s Box (but bear with me here). For instance, with today’s influx of Muslims, America could be facing France’s nightmare. Brenda Walker in her article, How France Has Fallen, states:

“With a population of five million Muslims, France is holding a tiger by the ears...As they grow in population; they come to believe they can impose the will of Islam on the French people, who seem rather unconcerned with the transformation.”[1]

It almost seems irrelevant blaming Islam; it is the unbelief and apostasy that has taken shape within French/European culture, which deliberately fed this tiger. This is where liberal theologians and rationalistic asps, centuries earlier, spewed their venom leaving France and Europe motionless and paralyzed, to die a slow progressive death.

If American evangelical churches do not awaken with the zeal and mind-set of the Great Commission, we may sincerely lose our “Judea,” and come to the same realism. I’m not debating politics, I’m presenting observation. When surveying the world population estimates by religion, Islam (21.1%) astonishingly triples that of evangelicalism (6.9%), and surpasses all world religions (Source: C. Gordon Olson[2]). Granted, I am making the direct correlation between the enlightenment of Post-Christian Europe and contemporary America, but my point is that we are asleep at the wheel. There are three major changes, which need to happen. (1) First, Christians need to be in local (and foreign) missions into Muslim neighborhoods, planting churches; not fearing repercussions, shying away from the gospel, being politically correct, or universally acceptant. (2) Second, Christians need to study the Word, believe it, and accept it as truth. (3) Lastly, the American church crucially must police itself, quickly, exposing those with errant and heretical teaching, not like the Roman inquisition, just publicly.

I make these observations so that one can understand the dire need for an American missional awakening (inside and outside the church). In an age of subjectional sin, relativistic truth, and universalism, the American evangelical churches had better awaken to the soon-to-be-lost reality of a post-Christian America. I won’t address the problems bubbling from within the church (i.e. homosexuality, etc, but here’s a great article: http://apprising.org/2009/08/queer-theologian-rev-dr-bob-shore-goss-on-what-the-bible-really-means-concerning-homosexuality/).

In conclusion, Western Europe’s humanity is now engulfed with reason, philosophy, and the pride of life; a fallen state in a fallen world, one which denies the faith of their fathers, and tramples on the blood of the martyrs. Many factors have led to the decline of Christianity in Europe, perhaps most importantly (as noted), the rise of Islam. However, apostasy from within is more to blame (in my opinion) than false religions from without. Human intellect can only ‘serve’ mankind, not ‘save’ mankind. Europe has left its first love, Christ, and replaced it with the spirit of Babel (“Let us… reach unto heaven.” Gen 11:4). Here is the honest bottom line: there is only one way to salvation, if we are the friends and obedient servants of the King, then we must remember we are stewards of the mystery of God and ambassadors of Christ. This is neither our world, nor our kingdom, nor our resting place, but it is our mission field. Awaken and arise saints, Christ’s commission has not been accomplished yet, and is white for the harvest.

[1] Brenda Walker. How France Has Fallen: Muslim immigration has overwhelmed permissive French institutions
Accessed September 17, 2008. www.limitstogrowth.org/WEB-text/france-immigration.html. 2004.
[2] C. Gordon Olson. What In The World Is God Doing? The Essentials of Global Missions: An Introductory Guide. (Global Gospel Publishers) 5th Edition, July 2003. 182

Have We Cheapened Grace?... Part II

2009-08-06T08:46:00.000-04:00

There are many great preachers, theologians, and Biblical scholars throughout the centuries who have attempted to define “cheap grace,” or grace misunderstood. I don’t necessitate for an antinomian argument (here’s your definition of antinomian ~ http://www.answers.com/topic/antinomianism), but it is quite clear, this is what is being practiced.

The Apostle Paul defended against misused grace in his letter to the Romans. When the Jewish Christians (“those of the circumcision”) returned to Rome, after the expulsion from Emperor Claudius in A.D 49, they returned to churches filled and governed by gentile believers. This caused much division. Paul addressed these problems, leveling the “playing field” and justifying no one in the Lord’s eyes. Stating, “All have sinned, and come short of the glory of God” (Rom. 3:23). However, there had to be a “law of faith,” not just abounding grace, which covers persistent willful sin. Paul answers this directly, “Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith” (Rom. 3:27).
Dietrich Bonhoeffer, the Christian Nazi martyr wrote:

“Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God. Cheap grace means the justification of sin without the justification of the sinner…Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.”[1]

Bonhoeffer knew that grace was not something which had no cost, as well as Paul. There is still a law which Christians must obediently follow. Jesus made it very clear, “If you love me, you will keep my commandments” (Jn. 14:15). There is an imperative verb here; tēreō (translated-keep, observe, or guard), it is something we all must do. We live our lives in His righteousness, with His strength, through His love. If we love our Sovereign Redeemer, we must remind ourselves through His Word that grace came at a cost.

Remember the words of the Apostle Paul, “You are not your own, for you were bought with a price. So glorify God in your body” (1 Cot. 6:19b, 20).

[1] Bonhoeffer, Dietrich. The Cost of Discipleship. (Touchstone, New York, NY, 1995) p.43-45.

Have we cheapened Grace? Part I

2009-08-05T18:26:00.000-04:00

The service is ending… With all lights dimmed, heads bowed music melodious and rhythmically playing, “the call” goes out; a sea of people swaying back and forth. The preacher responds, “Raise your hand is you accept Christ into your life,” “That’s you sir, isn’t it,” and “Hand’s up if you mean it, that’s you dear, Oh, that’s you.”

Well, let me begin, this is not a rant on Charles Finney, or an advocate message on The Way of the Master; however, after hearing John MacArthur’s latest series on The Persecutions and Endurance of Christians (link here:http://www.gty.org/Resources/Videos/T8242-258), the power and repentance of the gospel seems to be omitted in most evangelical church altar calls. I do believe it is speculation to anticipate how a person should, or should not, react to the gospel message, but certainly one cannot act repentantly if there is no such message. One thing is for sure; repentance is vital to the truth, doctrinally and theologically.

Apparently, many churches across this great nation, mainline, and non-denominational, fit within the 20th -21st century modern “Ameri-Christianity” mold. What “is” Ameri-Christianity? I am stating observationally, that repentance and true conformity to the Word are somehow missing from the gospel and from most American believers. American Christianity seems to have lost its integrity for the inerrant Word. Don’t get me wrong, I’m ‘gung-ho’ on cultural realization within indigenous missions, especially here. I still believe that America is our Judea (i.e. Great Commission). But when does grace become cheapened?

I recently walked into a non-denominational worship service and was taken aback by how many “believers” had such disrespect for coming into God’s presence, the basic non-reverency-Jesus-is-my-friend-grace-covers-everything-attitude. This has nothing to do with the outer appearance, but the inner heart, lack of study in the Word, come once a week-get-my-fill-in-an-hour Christianity. When believers from some of these 'churches' think they can smoke and drink and still be under the influence of the Holy Spirit is beyong me. This is mostly what one sees in a grace only abounding church.

Now, the problem I have with “grace-abounds” only churches, is that the unfathomable atoning blood of Jesus Christ has been reduced to the price of a “tall-boy” and a pack of zig-zags. This disgusts me, it’s repulsive and condemnable. However, my heart wept for the guy, he’s a living breathing person, whom Christ ‘does’ love. Yet, in his lackadaisical and unorthodox view of Christianity, he didn’t get this idea on his own? Where is the discipleship in this church (the church is rather healthy- although we don’t agree theologically)? This pot-smoking-beer-drinking “believer” does not care about his soteriological eternality, or if his doctrine is expositionally and exegetically accurate with the Bible…but I do… (to be continued)