Satan is a master of a thousand arts when it comes to pulling us away from Christ.
I was just working on some things on Facebook when a woman who says she is the producer of some kind of a radio show or other, ostensibly a Lutheran, popped on to my Facebook page and poured forth a gushing torrent of negativity. I checked out the blog site she is involved with and apparently the site’s sole mission, “Slice of Laodicea,” is to find everything wrong in Christendom and report on it. I’m thinking that people who spend nearly every waking moment on a “crusade” to point out all that is wrong in the Church today are probably transferring some pretty deeply seated emotional/psychological problems.
But it got me to thinking. Where is the line between pathological negativity and the necessary identification of error? And it got me to thinking, when am I so caught up in finding wrong that I miss what is right [my emphasis]
Anyone else ever feel this way?
Archive for February, 2009
My current reading project is Willimon’s Conversations with Barth on Preaching. It is a fascinating book for any number of reasons, but it is especially helpful if you happen to be, ahem, a preacher. I was warned as a young college student to be afraid of Barth and his strange version of unorthodox orthodoxy, and I’ll confess that even now I am only a very wet behind the ears sort of student of Barth. What I appreciate about Willimon’s reading of Barth is that he is so evenhanded: Critical when criticism is warranted; effusive with praise when it is praiseworthy. What I have learned about Barth from this reading so far is that a) he has a terrifically high view of Scripture; everything he wrote and preached is dependent upon, and infused with, and drawn out of Scripture and b) he has a remarkably, equally high view of the act and work of preaching. I commend this book to you.
In my brief period of reading this morning, I was in chapter 5, Word Makes World. Barth’s understanding of what happens in preaching is simply astounding. I don’t confess to understanding all of the epistemological and philosophical or even theological underpinnings of his ideas, but I did understand what Willimon was saying on page 120. I’d like to share several paragraphs with you followed by a couple of thoughts of my own.
“Christianity is born in an assertion that it is virtually impossible not to see God. Whereas Israel’s story is a long record of an attempt to be faithful to the first commandment, the church’s story is a long story of attempting to be faithful to the first commandment (the prohibition against images) by saying that we are not to make an image for God because we already have the supreme image for God—Jesus Christ.
“Yet Lash also notes that such statements do not do justice to the nuances of our claim of God in Christ. There is, amid Christian claims of unveiling, a strong claim of veiling that is tied, not to God’s inherent obscurity, but rather to the identity of the God revealed in it—the crucified, suffering servant, the weak and poor one from Galilee. In both the person and the work of Christ, we are struck by our unknowing. God came to us, in the flesh, and the way God came to us led us to say, in the words of the Spiritual, ‘We didn’t know who you was.’
“The Jewish challenge to Christian claims of knowledge rests not only in the unique and surprising person of Christ but also in his work. To put it bluntly, if Jesus is the Redeemer, the faithful Jew wants to know, then why does the world not look more redeemed? Why don’t we as Jesus’ followers look more redeemed? This is a serious question for the Christian. Undoubtedly, to persecuted Israel, our claims of the ‘now and the not yet’ quality of the kingdom of God seem a bit limp, and our pointing to the church as the foretaste of Jesus’ complete redemption seems, at best comical.
“Yet, while Christian theology must confess its uncertainty, the constant contestableness of its most cherished concepts, its inherently unstable affirmations, it would do better to admit to its dependency, to receive with thanksgiving the revelation it has, to dare, despite all we do not know, to testify to what we know. It is the nature of the Crucified Messiah to be veiled and unveiled at the same time.” (120)
I like Willimon’s point about the ‘Jewish challenge.’ However, and I don’t think he means to limit it, I’d like to expand that thought a little. I think that challenge is one we face from all people. As a preacher, I honestly have to spend quite a lot of my time convincing people who are redeemed that they are redeemed and that, as such, they ought to live that way. It’s no wonder we are challenged by others in this way who make no claim to faith in Christ. Could it be that we simply or profoundly do not understand the redemption life? Do preachers not do enough to, in the words of Paul, ‘portray Christ crucified clearly’?
It comes from everywhere. I think sometimes I ask myself the same question of the people in the pew (but only, please read this well, only after I have asked that question of myself first!!): Why don’t they (indeed, we) act and talk and treat one another in a redeemed sort of way? Why all the ‘past living’? Is it enough to answer that question with a mere ‘now and not yet’ sort of answer? No. If that answer isn’t good enough for Willimon’s Jewish challengers, I think it is, at times, even less sufficient for the preachers’ congregational challenges. I think it is comical to preachers as well, and I think we are doomed to failure if we don’t laugh. No one can take the church that seriously, and yet we must. Which leads into my second thought.
I love this idea of Barth’s paradoxical tension in the Christian faith and I think Willimon appropriately highlights it for us in Barth. But is this just Barth’s idea? No. This is a Scriptural idea that is only forgotten or misused or paid lip-service to. That is, preachers talk about paradox, but don’t really grasp it or live it or preach it. This does damage to the church because preachers are then held to a level of academic achievement that simply cannot be maintained: “What do you mean I am saved and will be saved? What do you mean the Kingdom is here and we pray the Kingdom to come? What do you mean God is seen and unseen?” But instead of always trying to answer those questions, perhaps it is best to let those questions simmer in the hearts of those asking the questions. Perhaps the answer is not an answer. Silence?
The Scripture is full of this radical, paradoxical tension and it is delightful to behold. Why? Because it destroys pretense and legalism. The greatest threat to the church is the idea that any one idea of any one person is THE idea. Willimon had written on the previous page (119): “Barth fulminates against taking the gospel, which ought to be ‘truth that is new every morning,’ and attempting to ossify it ‘into a sacred reality.’” I think what he means there is just this: The gospel must not be reduced to mere principle or idea or law. When Gospel is ossified, when it is no longer alive, we are doomed. There in that ossification is the death of all that creates life and sustains life because there is the death of grace. (Perhaps I carry this a bit far.)
So Barth rightly fulminated against the idea. Living in this paradoxical idea is one thing. Preaching it quite another, but there it is. It is the story of a God who takes things that are not and makes them into things that are. It is the yes and the no. It is the veiling and unveiling. It is the seeing and blinding. It is the Christus Victor and the Crucified Lord. It is the knowing and the unknowing. It is the glory and the travail. It is crucifixion and resurrection. This paradox is captured beautifully in the Revelation, “Then one of the elders said to me, ‘Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.’ Then I saw a Lamb, looking as if it had been slain, standing in the center before the throne…” (5:5-6) That scarcely makes sense: A Lion who is a Lamb? A triumphant Lion who is a Slain Lamb?
There at once is the tension, the paradox; the Triumph and the Travail. But we have to live in this tension because it prevents us from becoming (too) dependent upon ideas and structures as opposed to being dependent upon God’s grace through faith. That is, it (paradox) enables, nay, demands that we live only in and by faith. It is only those who cannot live in this paradoxical divine economy who find themselves living opposed to God’s grace. These are the ones who must construct all sorts of rules, laws, and opinions and live by them strictly and force others into the same mold. They miss the new mercies each day. They miss the freedom of being set free. They have traded one form of law for another and become slaves all over again.
The paradox also keeps us alert and searching. There is nothing worse, in my mind, than people who refuse to grow and learn and seek and search. These are the ones who have all the answers, who know what the Scripture says and are, by God, going to let us know. These are the ones who have abandoned any idea of paradox and live only in the world of the black and white where there is no ambiguity—where ambiguity means ‘less than fully saved.’ These are the ones who have ossified God’s grace into another code of law where now there are numerous and multiple conditions placed upon the reception and practice and distribution of God’s grace. They are in heaven by themselves.
Paradox keeps us humble.
This is, then, a serious aspect of the preaching of the Gospel: not to avoid the tension nor to avoid the paradox; not to eschew the mystery nor vacate the majesty, but to preach them both, together, at once and with urgency. It is ours to proclaim, to announce the Kingdom in all of its mystery and majesty, crucifixion and resurrection, turmoil and triumph, slavery and salvation, loss and gain, death and life. It is rather strange, isn’t it, how the same Gospel both opens and closes eyes, unveils and veils God, creates and destroys, saves and condemns. And yet this is the Gospel we preach—Jesus Christ crucified and triumphant. The Triumphant Lion who is the Slain Lamb.
“It must be so solely the truth and miracle of God if his Logos, as he does not regard the lowliness of his handmaiden…or view the unclean lips of Isaiah as an obstacle…does not think it impossible to pitch his tent in what is at best our poor and insignificant and stammering talk about God.” (Willimon, quoting Barth, 121)
Discern Your Doctrine (Mark Dever)
Trevin Wax: What is at stake in this debate over justification? If one were to adopt Piper’s view instead of yours, what would they be missing?
I spent some time yesterday, a little more than an hour, listening to a speech by Mark Dever. The speech was delivered at the 2007 New Attitude conference-a conference featuring the likes of Joshua Harris, John Piper, Albert Mohler, and CJ Mahaney, all well respected Evangelical Christians. Dever’s speech, or sermon if you like, is titled Discern Your Doctrine. It is worth the hour to sit and listen to it. I will provide a synopsis and attach a few brief comments before concluding with a call to love.
As most of you know by now, or have wondered, I am a member of the so-called Restoration Movement Church of Christ (not a Capella; that is, my church uses instruments in worship). Our ‘movement’ (we have eschewed such cumbersome boxes as ‘denomination’ or ‘tradition’ thinking them too slow or stagnant; we are a ‘movement!’). Our movement has, at least at its inception, been controlled by an unofficial creed, not called a creed, but a slogan. Actually, there have been several of them along the way, but I think the one I will mention stands as the most prominent. So it was much to my surprise when listening to this speech by Dever that I heard him quoting our slogan and then wrapping his entire speech, or sermon if you like, around it: “In opinions liberty, in essentials unity, in all things love.” Why you…that’s our slogan!!! (spoken as a remarkably Homer Simpsonesque threat.)
Well, it is a fascinating idea; although, it is necessarily, as I have read recently in a history of the Disciples of Christ (Disciples of Christ, a History, Garrison and Degroot) a flawed idea. But I digress. This slogan is the hub around which Dever built his speech even though he didn’t really get to the slogan until the end of the speech and then attributed it to some Germans (!) instead of to my beloved Restoration Movement forefathers. In leading up to this fascinating announcement of what should motivate all of our discernment activities, Dever makes six rather important points. I found that the first 2 were the most important and took the longest (if I recall he spent about the same amount of time on the last 4 as he did the first 2), but I will list all six points he made and offer only the briefest of points about each.
First, he asks: Do we follow commands in order to purify or unify? Here I found Dever’s most compelling argument. He notes that Jesus himself said we must ‘be on our guard’ against all kinds of teachings and teachers. In other words, discernment is not a bad idea. In fact, we should discern because if we don’t we are likely to fall into all sorts of dangers. Dever points out, however, that discernment always runs the risk of extremes and that there are basically (I hate the word basically) two opposite, but equally dangerous, extremes.
On the one hand, some tend to be too inclusive for the sake of unity. These are folks who ramble on about things like ‘no creed but Christ, no book but the bible’ (Ha! Another RM
creed…slogan.) These are folks who think doctrine doesn’t matter all that much as long as we are united, answering Jesus’s prayer for unity (John 17), etc. Dever says these folks might be just as judgmental as anyone else because they tend to ‘undervalue God’s truth.’ Ooooh. That stings.
On the other hand, some tend to be too exclusive for the sake of purity. He says, “They are ready to quickly declare something wrong, or someone wrong or maybe even declare someone not a Christian. They neglect the wideness of Gods love that he shows in Scripture. They neglect seeing examples of his work when he has been at work.” He also said, that “we threaten our humility when we become self-righteous about this.” He noted that “truth and humility are not enemies” and that “knowing the truth will humble us.” He warned about those who are so exclusively concerned about purity that they think they have a “prophetic ministry of correction.”
In his second point he asks, “What are some common fights that we Christians have?” He goes on to note many and concedes that the list is virtually endless. I won’t bore you; his list is impressive.
In his third point he asks, “What are we together for?” In this point he notes that different levels of agreement are needed for different levels of cooperation and that agreement is not essential in all areas in order for Christian fellowship or evangelism to exist.
In his fourth point he asks, “What are the things we must agree upon?” That is, what are the essentials that we, as Christians, must necessarily agree upon to be considered Christians? I thought his best point here was when he noted that all of us will be “corrected at some level.” But I think the gist here was that there are some doctrines that can be dismissed (bad choice of words here) without sacrificing Christian orthodoxy or severing Christian fellowship.
His test pattern for discerning such agreement for essential doctrines is as follows:
1. How clear is this doctrine in Scripture? (I assume here he means ‘to me’.)
2. How clear do others think it is? (that is, other Christians)
3. How near is it to the Gospel? (that is, which instructs us about salvation)
4. What would be the doctrinal and practical implications if we allowed disagreement on this particular issue?
I think this is a fine test, and when it is done Dever concludes that there are three areas upon which we must agree as Christians: God. Bible. Gospel. Of course, within these terribly vague ideas he breaks it down even further. Not only must we agree about God, but we must believe certain things about God. Not only must we believe in the Bible, but we must believe certain things about the Bible. Not only must we believe in the Gospel, but we must agree what constitutes the Gospel. (Here I think the flaw of ‘in essentials unity’ becomes apparent.) Dever narrows the Gospel down to 1 Corinthians 15:1-9:
1Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 3For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Peter, and then to the Twelve. 6After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. 7Then he appeared to James, then to all the apostles, 8and last of all he appeared to me also, as to one abnormally born. 1 Corinthians 15:1-9
He notes that for 14 chapters Paul had pointed out all the unnecessary things that divided the Corinthian church and points out that here, in chapter 15, is the one thing we should stand for: ‘Contend for this truth,’ Paul seems to be saying. Here is the Gospel in a nutshell, the essentials upon which we must agree. Thus Paul reminds the Corinthians of this core of beliefs.
In point five, Dever asks, “What are some things we may disagree about?” He cites Romans 14:22: “So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves.” He also takes four test cases and notes that we can indeed disagree about some things without compromising faith, the Gospel, or Christian fellowship. Encouraging indeed. (His section about ‘egalitarianism’ is rather brilliant.)
In his last point, Dever asks, “How can we disagree well?” Again, Dever makes two solid points to consider when having a conversation with someone with whom we disagree. I should ask: 1. What can I learn from this one with whom I disagree? Well, this requires a great deal of humility, and can be difficult to navigate since we may have to finally admit that we are wrong. 2. What do I owe this person with whom I disagree or who disagrees with me? Again here is required a great deal of humility. We owe them love. We owe them respect. We owe them the courtesy of making it evident that we care about this person and that we are not just trying to win an argument with them. In other words, we should try to understand what they are saying. I think this point often gets lost on me. Much of the time, I care more about winning an argument with someone than I do about the person. This is dangerous ground upon which to tread.
So what is the point here? I think the point is clearly this: Disagreement is not bad; discernment is required. Those who point out our errors are not our enemies. “The opposite of your friend is not your enemy, but your flatterer.” So it is good, it seems to Dever (and I agree), that there are those who are willing and able to engage one another in hardy, healthy debate and conversation. Disagreement is not the end of the world, and there are some areas where our error clearly needs to be pointed out in order that we might be saved (Jude). However, it is better to engage in debate and conversation with humility, with love, with an eye and ear for learning and not just winning. Best line in the speech was this, “We want to be known for what we are for rather than what we are against.” (Hmmm…someone recently wrote a post about this very point.)
Here’s what the apostle wrote to the church at Ephesus:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to prepare God’s people for works of service, so that the body of Christ may be built up 13until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. 14Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work. Ephesians 4:11-16
If some are given to this and some are given to that, I think this means that the Lord fully expects we will correct and rebuke one another (and often Scripture may do that very thing). Scripture may bite hard, but we should not. (Although someone said to me the other day: “I’m not nice when it comes to gross misrepresentations of the genuine Christian faith. And, I’m not supposed to be.” Indeed!) This does not mean, however, that we abandon the overarching command to love. Love. Love. Love. This is what distinguishes the church from everything and everyone else in the world (as far as organized religion is concerned). If we are not known by our love for one another, then we will be known for something else. And if we are known by something else, can we legitimately call ourselves Christians? Can we who fail to love even begin to think we have a right to do evangelism and call people into this story? (I’ll say this, there are times when I know I am loved more by people outside the story than I am by those inside the story. There are times when I love those outside the story more than those inside it.)
So, “In opinions liberty, in essentials unity, and in all things love.” It seems to me that love can go a long, long way towards correcting our errors-and who among us desires to remain in error? Dever ends by quoting from John Wesley, “I shall thank the youngest man among you to tell me of any fault you see in me. In doing so, I shall consider him by best friend.”
It remains to be seen, however, if love will win the day, especially in the world of blogs where, for example, just the other day, a couple of the writers here were called Pharisees because we “make grace too wide.” It remains to be known if love truly conquers all. It remains hidden as to whether or not we can love. Maybe there is something to this slogan after all. It remains to be seen if we will be known by our love and not our hate. It remains to be seen if love can truly bring together those who are concerned with unity and those who are concerned with purity and conclude that the two need not be mutually exclusive. Maybe Alexander Campbell and Barton W Stone weren’t wrong to adopt this slogan and hoist it high even if the opinions and essentials part is practically impossible. And maybe, just maybe, if we pay attention, close attention, to love we will see that what matters most is not our opinions, not our essentials, but our love.* After all, Jesus himself said that it was by our love for one another that the world would know we are his disciples.
Not opinions. Not essentials. But love.
And so it remains, can we disagree and still love? Can we disagree and maintain Christian fellowship? Will we love? How will we be known? Can we discern with more concern for the person than for winning? I ask all who visit and read: Can we, will we, discern with love?
Will we love?
*Which is not to say that we abandon essentials at all, but does mean that we should be far more concerned about humility. Fact is, I could be wrong. We could all be wrong. And all theology is a matter of opinion. Maybe there is something to the vaguery of Dever’s ‘God, Bible and Gospel’ regardless of how we formulate our opinions about these essentials from Scripture. Maybe there is something to grace after all and its wideness is not the real problem, but its narrowness.
**word count 2494
Here are the box.net links to four sermons I preached last summer on the resurrection of Jesus. Each sermon was introduced by watching a clip from a DVD featuring NT Wright. There are four sections to the DVD and I roughly followed their progression. The video is ‘on location’ and it is excellent.
The main idea is that the Resurrection of Jesus has real life implications for Christians now. Since He rose, we have no right to be sitting around doing nothing. The Resurrection is our catalyst to action. The end of each sermon is a look at how some Christians are living out the Resurrection of Jesus now.
The sermons follow a rather basic structure, but they are not typical, and cover three areas: History, Theology, Praxis. As I said, I began each sermon with a short 10-12 minute DVD clip from Wright (history). From there, I read a passage of Scripture and did a short exposition on the passage (theology). And finally, I concluded with another video clip or a ministry introduction (praxis). The series was important, and I think it was well received. I confess that the sermons themselves did get a little long due to the many components.
I have listed the primary texts dealt with in each of the sermons. Be blessed. jerry
Resurrection 1: Mark 9:2-10; 16:1-8; Luke 24:1-12
Resurrection 2: Acts 17:16-34
Resurrection 3: Matthew 27:62-28:15
Resurrection 4: Ephesians 2:1-10
The Kingdom of the Son He Loves
“For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.”
Dunn wrote, “The implication, therefore, is not so much that the darkness has been already stripped of its power and banished. Rather, the darkness can be legitimately and authoritatively resisted, as having its license revoked” (78).
But can that really be said? Can we really say that darkness has power? Can we really say that darkness has not been banished? It seems to me that Paul is saying something quite the opposite: We have indeed been rescued from its power and authority. The dominion of darkness has no claim on the believer whatsoever. Darkness has been scattered and light has broken out all over. Perhaps Dunn gives darkness a little too much consideration.
Perhaps most don’t give it enough consideration. Indeed, the dominion of darkness can be seen all around us. It’s on the television in such innocuous places at advertisements. Darkness lurks in places we might not consider dangerous. And the darkness is dark.
But this darkness has no claim on the Christian. Why? We have been transferred out of that dominion. We no longer reside there. We no longer call it home, and we are no longer its prisoner. We may well feel the effects of its power, but we no longer suffer under the weight of its authority. The darkness is dark and perhaps getting darker, but it is no longer the only option available. I suspect there are many who are still living under the authority of the darkness. I suspect they do not even know they are. Some light needs to be shed.
Perhaps darkness ought to be called what darkness is and spotlights aimed in its direction. Are we children of light? Are we sparks of radiance that set the darkness on fire? If we have been rescued from the dominion of darkness, set free from its prison, are we so inclined to see others rescued too?
The thing is, this is an entirely passive operation. He has rescued us from the dominion of darkness. Those trapped in darkness will need far more than what we can offer. There must be a divine intervention. Someone outside of ourselves must brave the harsh realities of the enemy’s camp and bind up the Strong Man and then raid his house. This is not an operation for the fainthearted or weak or feeble. This is a work that requires a strong will and skill. He has rescued us.
I don’t suppose this means that he has any ambition for us to go back to that dominion and take up residence there again.
Who would want to? He has given us a new authority to live under: The Kingdom of the Son He loves. In this kingdom, life is different. Here there is forgiveness of sins and redemption. Here we have been placed in order to thrive and grow and live in the light. Here life is completely different from life there. Here there is light, and we can see. A certain amount of clarity has come over us and we see with unveiled eyes and hear with unstopped ears. There we wandered around in the dark with blindfolds around our heads. Our guides were blind themselves and had no other ambition but to lead us into deeper darkness. But He has rescued us from this dominion. At least we understand that the dominion of darkness was not quite as safe as some would lead us to believe. Rescue implies peril. Peril implies life threatening. And who would say that we were living in peaceful times when we were unredeemed?
The contrast is stark and cold. The dominion of darkness. Dominion is an unforgiving word. It even sounds relentless. Darkness hunted us down, captured us, held us captive and worse, we made very little attempt to escape on our own. We had to be rescued from it’s clutches because on our own it just wasn’t going to happen. He took the initiative to do what many of us did not want. As CS Lewis described himself a most ‘reluctant convert.’ On the other hand, there is the Kingdom of the Son he loves. He loves. Darkness is a dominion that operates on the principles of power, coercion, fear and brutality. But the Kingdom we are transferred to is based on Love, forgiveness, and freedom. The contrast could not be clearer: Love is the operating principle, the guiding factor.
The key is not the transfer is not the what, but the ‘whom’. In whom, he says. In whom we have redemption, the forgiveness of sins. Our transfer from the dominion of darkness to the kingdom of the Son he loves was a positional transfer. We moved from one place to the other. Apart from this ‘in-ness’ there is simply no redemption because it cannot be both ways. Redemption, then, is not only something that we are or something done to us, but some place we are. In Christ…how many times does the apostle use this expression in his gospel? Over and over again we learn that salvation is positional. We are either in Christ or we are not. I don’t see how it can be both ways.
David Garland asks, “Have the believers forgotten what their Lord and Saviour had done for them? Can they be dissatisfied with that great work of redemption at the cross? Is Christ not sufficient both to pardon and to deliver them from all their sins? Then let them be filled with the knowledge and power for this-a life of increasing goodness and gratitude to the end” (43). It is important we not forget the transfer that has taken place and the position we have been transferred to. It is important that we do not forget that we have been transferred from a Place where love is not the controlling factor to a Person in Whom love is the controlling factor.
And here also we see the important feature: It is the Father’s love for the Son that dominates Paul’s thoughts here. Not our love. No, that is not sufficient to initiate such a rescue operation. It is the Father’s love upon which all these things are predicated and dependent.
There is a poll at ESPN.com right now that posed the question: Who do you most blame most for the steroid mess in baseball?
The choices are as follows:
- The Players who cheated
- The players who knew, but looked the other way
- Players Union
- Commissioner’s Office
- Indifferent Media
Did you see the last one? Indifferent Media? Are you kidding me? Well, I’m not sure which ‘lunatic’ at the ‘ESPN.com asylum’ wrote that poll, but clearly it is a person who has not in any way followed the story of steroids in baseball. On the contrary, sir, the media has been anything but indifferent in this so-called mess. It is the media who have caused this problem. It is the media who have dredged up all these stories and ruined for many of us the great game of baseball.
You all clamored for the home runs to be hit. You all fawned over the players who broke the records. You had no problem with McGwire and Sosa when their home run competition lit a new fire in America for baseball. You media morons kill these guys with your ‘investigations’ and stories and breaking news and exposes and exclusive reports. You are the ones who have destroyed reputations of these men. It is you media hounds, you self-righteous, arrogant, voyeurs who have caused all these problems. You couldn’t be content to leave it alone, could you? You sit in your stupid cubicles and condemn people before you even have evidence. You are the problem. You cast stones, even though you live in glass houses. You have logs in your own eyes, even though you try to remove specks from the eyes of others.You have salivated and judged guilty anyone you wanted so that you could get your stories.
There is nothing honorable in what the media have done. The media is hardly an indifferent and uninterested party in this story. They are complicit with the commissioner’s office (to say nothing of that joke Mitchell Report.) Thank you for ruining baseball for the rest of us.
I’ll say this too: Second in line is the commissioner’s office. I lay this at the door step of that pathetic commissioner of MLB. He has no right to hold these men accountable for anything. He is not worthy to hold that office. He wanted this all along. That is, he had every chance to do something about it long before it became public and didn’t. All he is doing now is covering his own ass. Plain and simple.
These are the same people who have prevented the reinstatement of Pete Rose into Major League Baseball. These are the same ones who will prevent Mark McGwire from being in the Hall of Fame and have done their best to destroy the reputation of Roger Clemens and have virtually crucified Barry Bonds. (Although, none of them had any problems giving these men Cy Young Awards and MVP’s and other accolades.) I’ll say this: If Rose is banned for gambling on the game, then these players ought to be banned for cheating. Isn’t that why Shoeless Joe was banned for? Cheating? Isn’t that the gist of Rose’s ban? If there is proof of guilt, then the records and awards ought to be erased or the players ought to be banned. What’s good for Rose is good for the rest. But you won’t be honorable because these players make you lots and lots of money, don’t they? That’s why this is such a farce and a travesty and a joke.
Reinstate Pete Rose!
Just so I am not misinterpreted: I blame the Media. I blame the salivating, voyeuristic, self-righteous media for the steroid issue. Then I blame the Commissioner’s office. I’m just about done with ESPN.com.
Reinstate Pete Rose!!
Friends, I published the manuscript version of this Skycast earlier and it is also available at box.net. This sermon is based on Luke 15, but I drew heavily upon ideas that were developed in Tim Keller’s wonderful book The Prodigal God. I highly recommend this book. The sermon itself is based on the idea that God’s grace is big enough to save all who will be saved. However, there seems to be an important step: Recognizing sickness. As always, my sermon is formulated around God’s grace. I am also indebted to Jason Goroncy whose sermon The Scandal of Weak Leadership: 2 Corinthians 11:16-12:10 is a magnificent picture of God’s grace and which I quoted from near the beginning. I trust I haven’t done Keller or Jason an injustice in my use of their material. It is from Luke 15 and Jesus’ parables, the ones he spoke to Pharisees and Teachers of the Law. Grace and Peace. jerry
The Older Brother, Luke 15
Or use the inline player below:
Soli Deo Gloria!
The Real Older Brother
1Now the tax collectors and “sinners” were all gathering around to hear him. 2But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them.”
3Then Jesus told them this parable: 4″Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
8″Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’ 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”
11Jesus continued: “There was a man who had two sons. 12The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.
13″Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.
17″When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.’ 20So he got up and went to his father.
“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
21″The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’
22″But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let’s have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
25″Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27′Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’
28″The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’
31″ ‘My son,’ the father said, ‘you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ “
Last year when I took Doctrine of Grace, we were required to read a book by David A Semands called Healing Grace. I’m sure I have quoted from it before, and I have actually given away a couple of copies to people. He states his case early on as to what one of our major problems is in the church:
I am convinced that the basic cause of some of the most disturbing emotional/spiritual problems which trouble evangelical Christians is the failure to receive and live out God’s unconditional grace, and the corresponding failure to offer that grace to others. I encounter this problem in the counseling room more than any other single hangup. (14)
I read the sermon of a friend this week. The sermon was about being a minister in the church. He wrote that it is about grace:
Indeed, here is grace’s way – of Israel’s birth through a barren womb. Here is grace’s way – of the champion from Gath killed by Jesse’s youngest son. Here is grace’s way – of the Word taking on fallen flesh and stubbornly refusing to be fallen in it. Here is grace’s way – of ostracised women being commissioned as proclaimers of God’s good news. Here is grace’s way – that the deepest revelations of God are not given to the wise and understanding but to infants. Here is grace’s way – that God has a deliberate policy of positive discrimination towards nobodies, that the kingdom of God belongs to the poor and that the earth will be inherited by the meek. Here is grace’s way – love your enemies and bless those who make life hell for you. Here is grace’s way – of God making foolish and weak the wisdom and power of the world. Here is grace’s way – of God putting his treasure into jars of clay in order to show that God’s all-surpassing power is from God and not from us. Here is grace’s way – that only in humiliation do we find God exalting us, only in dying do we find God making us alive, only in throwing our lives away do we find God giving life back to us. Here is grace’s way – of power being brought to an end in weakness. Here is grace’s way – that we might actually be more use to God with our thorns than without them. Only when I am weak, am I strong.
These are beautiful words, grace words.
Jesus told four stories that day.
He told these four stories to a particular group of people: “Now the tax collectors and ‘sinners’ were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’”
They were concerned because Jesus was doing, in their eyes, the wrong thing. Jesus was paying attention to the weak, the poor, the less than famous, the less than righteous. They were concerned because Jesus wasn’t paying enough attention to those who kept the rules, did all the right things, and demonstrated their exclusive righteousness before the world. Jesus actually went to the sick people, the weak people, the unrighteous people and this offended those who were well, who were strong, who were righteous. So Jesus told these three stories to those who grumbled.
Eugene Peterson notes for us in his book Tell it Slant that Luke is the only author in the New Testament to use this word ‘grumble’ or ‘mutter.’ It is a word similar to words used in Exodus 15:24 and 16:2 to describe the manner in which the Israelites were expressing their frustration with Moses and Aaron. Luke also uses it again in 19:7: “All the people saw this and began to mutter, ‘he has gone to be the guest of a sinner.’” This after Jesus went to the house of Zacheus for dinner.
This, then, is the context. And Jesus tells four parables.
In the first, there are 100 sheep. One is lost. So the good shepherd goes out to look for the one sheep. He eventually finds it and brings it home. And what happens? He calls his neighbors together and they rejoice in the Lord over the one lost sheep that was found.
In the second, there are ten coins. One of them is lost. So the woman sweeps and cleans and turns over the cushions and tears up the planks and digs through the garbage until she finds it. Eventually, she finds it. What does she do when she finds it? Well, she spends it on a lavish party and invites all her friends to come over and celebrate the one lost coin that was found.
In the third, there are two sons. One of them is lost. So the father stays at home and does nothing. He waits and waits and waits and waits. No one goes to look for the younger son. Not the father. Not the older brother. The father waits. The older brother goes about on his own…why? Well, frankly, because he has his share of the inheritance. Why should he expose himself, his inheritance, what is rightfully his to go out and look for the younger brother who has squandered everything? Tim Keller in his book The Prodigal God writes:
In the first two parables someone ‘goes out’ and searches for that which is lost. The searchers let nothing distract them or stand in the way. By the time we get to the third story, and we hear about the plight of the lost son, we are fully prepared to expect that someone will set out to search for him. No one does. It is startling, and Jesus meant it to be so. By placing these three parables so closely together, he is inviting thoughtful listeners to ask: ‘Well, who should have gone out and searched for the lost son?’ Jesus knew the Bible thoroughly, and he knew that at its very beginning it tells another story of an elder and younger brother-Cain and Abel. In that story, God tells the resentful and proud older brother, ‘You are your brother’s keeper.’ (81)
And Keller’s point is that it should have been the older brother who went out to look for the younger brother. And he also points out that to bring the younger brother back would have cost the older brother considerably. Remember, the property had already been divided. Jesus said in verse 12, “So he divided the property between them.” Keller notes that “every penny that remained of the family estate belongs to the elder brother. Every robe, every ring, every fatted calf is his by right” (82). This is why the father says at the end of the parable, “…everything I have is yours.”
Yet the father takes a ring, a robe, and a fatted calf from the older brother and gave them to the younger brother. To bring the younger brother back in involved a cost to the older brother.
Thus there is a fourth parable. In this parable there is one lost son. He is the older brother who had remained behind and done everything right. In his own words, “‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends.” Jesus certainly doesn’t argue with him. The father doesn’t argue with him. But that doesn’t mean, at any level, that the older brother isn’t lost. Jesus is ‘redefining lostness.’ He was pointing out to those who grumbled that the Son of Man came to seek and save what is lost and that the lost included them as well.
Keller goes on in his book to point out several characteristics of what he calls ‘elder-brother-lostness.’ I won’t list them all for you, but hear this one particular quote:
If such people [as the younger brother] wrong them, elder brothers feel their spotless record gives them the right to be highly offended and to perpetually remind the wrongdoer of his or her failure. [...] When the younger brother comes out of his denial, and the father welcomes him, the elder brother realizes that the pattern is being broken, and his fury is white-hot. [...] If the elder brother had known his own heart, he would have said, ‘I am just as self-centered and a grief to my father in my own way as my younger brother is in his. I have no right to feel superior.’ Then he would have had the freedom to give his brother the same forgiveness that his father did. But elder brothers do not see themselves this way. Their anger is a prison of their own making. (57)
It must be remembered to whom Jesus told this parable: It was to the Pharisees and those who grumbled that Jesus would dare go and look for the younger brother. They were angry because they knew Jesus was doing what they should have been doing-being their brother’s keeper, looking for the lost and the wayward. Jesus was the older brother. That’s why they were angry. They were angry that the father was so extravagant, gracious, and generous and forgiving. Keller nails it again:
The younger brother knew he was alienated from the father, but the elder brother did not. That’s why older-brother lostness is so dangerous. Elder brothers don’t go to God and beg for healing from their condition. They see nothing wrong with their condition, and that can be fatal. If you know you are sick you may go to a doctor; if you don’t know you are sick you won’t-you’ll just die. (66)
And this brings us back to the point of the sermon which is God’s grace. And I suppose it is fair to ask this question: If your life has not been changed, radically altered at the core, do you understand grace? Or, let me state it negatively: If your life has ‘remained unchanged by God’s grace’ can you really say you understand the costliness of that grace?
Can you say you even understand the Gospel? Keller states, such people “have a general idea of God’s universal love, but not a real grasp of the seriousness of sin and the meaning of Christ’s work on our behalf. [...] If we say ‘I believe in Jesus’ but it doesn’t affect the way we live, the answer is not that now we need to add hard work to our faith so much as that we haven’t truly understood or believed in Jesus at all.” (123, 124)
That statement really made me step back, examine myself, and evaluate just exactly what I believe. That is a hard statement to accept. But the good news is that if the Father waited and waited for the younger brother to return, he went looking for the older brother, begging and pleading for him to come inside. In other words, he is not at all content that the older brother stay outside, missing the party. If the father made a fool of himself for running to the younger brother and robbing the older brother to welcome him home, he also made a fool of himself by begging and pleading for the older brother to come in.
The problem is that Luke 15, like the book of Jonah, does not have an ending. We don’t know if the older brother received the same grace from the father the younger received and went into the party. Did he go in and party and rejoice that the younger came home? Or did he stay outside unhappy and, frankly, unsaved?
Because those who are saved join the party. Those who have received God’s grace, join the party. Those who are join the party, are glad that the younger brother has come home.
Every single one of us, every single day, need to evaluate and re-evaluate and immerse and re-immerse ourselves in God’s grace. That God goes out of his way to search and welcome everyone home is an startling indication of the prodigal, spendthrift nature of God: he gives his grace away radically, freely, to everyone: To younger wayward brothers; to older self-sufficient brothers.
We are invited to examine ourselves. Three of the stories had happy endings. What of the fourth? How will the fourth story end? Did the Pharisees Jesus spoke to that day, the ones who grumbled and muttered, join the party? Did they go inside and rejoice and celebrate?
We are invited to stop and look at ourselves and ask a very important question: Which brother am I? And we are invited, before we too quickly associate ourselves with the younger brother, to stop and see if perhaps, just perhaps, we are the older brother.
I started this blog for the primary purpose of writing 90 days worth of meditations from John’s Gospel. Those meditations coincided with a 4 1/2 month sermon series from the same and were posted here under the heading “90 Days with Jesus”.
We also coordinated our Bible School classes and all ages were taught from the same lessons (adapted of course to each age group). I am currently uploading those files to my box.net account and there they will be freely available to any who so choose top download them.
In this post, I am providing links to the Bible School material. The exegetical notes file consists of 114 pages of variously written notes (many quotes, outlines, etc.) and the lesson pages themselves are provided under separate links. The notes are according to my style and may be unedited or otherwise unfinished. There are 18 total lessons. The chapters I didn’t write a lesson for are covered in the sermon aspect of the series. I will post the sermons in a separate post later. Thanks for stopping by. jerry PS–Let me know if any of the links fail.
The sermons to go along with these Bible School lessons are now available. Click the link: 90 Days with Jesus, John’s Gospel and you will have access to 17 of 18 of the sermons (I have to retype one) and the box.net links. Thanks, jerry
Lesson 1 John 2:1-11
Lesson 2 John 2:12-25
Lesson 3 John 3 :1-21
Lesson 4 John 4:1-54
Lesson 5 John 5:1-47
Lesson 6 John 8:1-30
Lesson 7 John 11:1-57
Lesson 8 John 12:1-19, 37-50
Lesson 9 John 13:1-38
Lesson 10 John 14:1-31
Lesson 11 John 15:1-16:4
Lesson 12 John 16:5-33
Lesson 13 John 17:1-26
Lesson 14 John 18:1-40
Lesson 15 John 19:1-42
Lesson 16 John 20:1-31
Lesson 17 John 21:1-25
Lesson 18 Overview/Review
Day 10, Colossians 1:11-12: Strengthened with God’s Strength
“…being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light.”
Well, I haven’t worked on this series of ’90 Days’ posts for a while, so I’m hopeful that I won’t foul up too badly.
So, then, how do we ‘live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God’? Can we? Should we bother trying? We are weak people, weakened daily by the pressures of daily friction involving our friends, co-workers, family members and any and all in between; strangers and enemies too. The fact that Paul says we are ‘being strengthened’ (he says something closer, and rougher, akin to ‘by all power being continually empowered’) means that we are necessarily weak, prone to weakness, constantly being drained of whatever we may call power or strength.
I think it also means that we have no strength in and of ourselves. We constantly need to be replenished. We are wearing down constantly and but for the strengthening and empowerment of God we would likely whither into nothing. This echoes, I believe, what Paul wrote in 2 Corinthians 4:16-18:
Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
And this is no mere strengthening or empowerment. No the apostle says we are being empowered according to his glorious might precisely so that we do not run out of endurance are flag in our patience or become wishy-washy in our joy or lackadaisical in our thanksgiving. Instead, we are strengthened with his strength so that we can persevere in joy and patience and thanksgiving and endurance. I wonder sometimes, when I am weak, do I remember that as long as I try to persevere and endure in my own strength I am doomed to fail? This is why He strengthens us.
We are the ones who grow bored in the flesh. Ailments, pressures, anxieties, people-the flesh has a way of wearing us down, burning us out, beating us up and we fail. But God strengthens us according to His strength, according to his glorious might. I wonder if this means that we always have enough strength even when we find ourselves particularly weak. I wonder if this means that our weakness isn’t quite as bad as we like to imagine it?
That’s not all, though. The Father has also qualified us to share in the inheritance of the saints in the kingdom of light. This is nothing less than an unqualified, unconditional expression of God’s grace. He has qualified us. He has qualified us. He has qualified us. It’s all quite remarkable as he will point out in verse 13. Not only qualified, made sufficient, but transferred from the dominion of darkness and into the kingdom of light (13). He has qualified us. This is no small, individualistic thing. We are in this together. We stand qualified together. What a great love the Father has showed us to qualify, make sufficient, those who were at once weak and defiled and slaves.
It was said elsewhere, “Once we were not a people, but now we are a people. Once we were not shown mercy, but now we have been shown mercy.” We are a totally new people, qualified by God (I believe he is talking here of an instant, the moment we first believed), and now continually strengthened by His glorious might.
So if we are qualified by God, who then has a right or an obligation to doubt or qualify our qualification? It is God the Father himself who has qualified us. We stand, even now, qualified by God. I read, “H.C.G. Moule therefore rightly argues that the reference is “properly to the believer’s position and possession even now. This Canaan,” he explains, “is not in the distance, beyond death; it is about us today, in our home, in our family, in our business,… in all that makes up mortal life” (pp. 65, 66).
Two of the biggest problems we face as Christians are thus weakness and anxiety. First, weakness of the flesh. This is an outer turmoil, so to speak. It comes to us in any of a million forms a day, but we are constantly being strengthened according God’s strength. Weakness will not trump God’s empowerment no matter how weak the weakness. Second, there is a sort of inner turmoil we face, which is, the constant anxiety over our salvation. Paul counters this by noting for the Colossian church that we are qualified by God. As such, our qualification neither rests upon our shoulders nor is rendered moot because of fleshly weakness. We can have such confidence in God’s work to qualify us. It is God who does this work for us. He qualifies us. He changes our status from unqualified to qualified. He rescues us. He, not we.
And finally, this is a community idea. We stand even now as those who have already inherited the kingdom of light. We already share in that blessing and we stand together. We are strengthened. We are qualified. We share in the kingdom. Maybe it would be a good idea for the church, for the saints, to celebrate the community aspect of our faith more often. I don’t mean in a superficial, and merely Sunday morning, kind of way, but an always, everyday, praying, encouraging, suffering kind of way. The practice of Christian faith must come alive and stop being stagnant. We share in the Kingdom of Light. The Kingdom of light is visible not only to the world around us, but also to one another.
[This is the text of the sermon I preached at the wedding of some dear friends. I trust they will not be angry that I have published the sermon here for others to benefit from. I admit that I took some liberties with my application of Isaiah 6, but not too many. I also confess to sneaking in a reference to David Crowder*Band song lyrics. I hope Crowder doesn't mind. Be blessed. jerry]
Marriage, Holiness and Grace
1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
“Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory.”
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.
5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”
6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”
As far as I can tell, the Bible doesn’t have much to say, relatively speaking, about weddings or marriage specifically. I suppose our concept of marriage and weddings is somewhat foreign to Scripture. To be sure, God did say that for this reason a man would leave his father and mother and cleave unto his wife. And, furthermore, Jesus did perform his first miracle, changing water into wine, at a wedding banquet. And I would be remiss if I didn’t mention that in the book of Revelation the consummation of the church’s life and history is described in terms of a wedding between a man and a woman.
As images for the relationship between God and His people, Christ and the Church, marriage is an appropriate metaphor. It describes at once the beauty of intimacy, the glory of fidelity, the joy of friendship, and the grandeur of love. It at once shows us a picture of protection and comfort. We can speak on these things all day long if we like, but I’d like to talk about two other ideas that are married to the marriage and I think demonstrated for us here in Isaiah 6—a text that you may not normally associate with marriage and weddings.
These things might not normally be thought of in marriage. They might seem givens. They might seem irrelevant. They might seem out of date, but I believe that in a marriage that is blessed by Christ they will be evident and courageously practiced.
The first is holiness. I firmly believe that at the heart of marriage—given to us at the beginning by God—is about holiness. Most people get married in today’s world because they fully hope and expect to be happy forever. I’m not suggesting we should get married with the expectation of being unhappy as if unhappiness will make us holier. That’s not what I’m suggesting at all. But I am suggesting that in the divine economy, marriage is far more about your holiness in the Lord than it is about your happiness in each other.
This is why so many marriages fail, Christian and not-Christian alike.
It seems to me that after 17 ½ years of marriage I have had to learn that someone else matters in this world far more than I do and that as such there were aspects of me that were ugly, terribly ugly. We see that in the presence of God—our true selves, our true ambition. Marriage has a unique way of teaching us that we are not quite as important as we, in our own eyes, presumed. Marriage has a way of opening our eyes to the truth about ourselves.
To love someone else more than the self is, I believe, part of the essence of holiness. That doesn’t fully capture it, but it approaches it. Holiness means that we begin to shake off those parts of us that are imperfect, unrefined, and completely self-absorbed that we may give our whole self to another. Holiness means that we begin, actually, to be made complete. To be made holy means that we are at some level incomplete.
Marriage begins to make us whole—which is not to suggest that marriage is the only way to be made whole—but only to suggest that in marriage we are made whole.
Isaiah came into the presence of a holy God and was undone. I think as you wed today in the presence of God you are taking your first steps to being undone. Holiness is about God remaking what is broken and making you wholly alive, wholly other (as you two become one flesh), and whole.
This is what Paul wrote to the church in Ephesus: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing of the water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” Not to make her happy; but to make her holy.
The second is grace. Isaiah came into the presence of a Holy God and instead of that Holy God striking him dead, that Holy God cleansed him and made him pure.
If misconceptions about holiness and happiness cause the downfall of many marriages, lack of grace causes the downfall of most and the rest. We have created a culture where the sin of Genesis 3 and the blame of Genesis 3 have triumphed over the grace of Genesis 3. In other words: we find it much easier to sin and to blame than we do to assume responsibility and to forgive. Much of this has to do with pride. Marriage has a way of breaking down pride. Grace and forgiveness go a long way to humbling the arrogant and deepening the well of grace we can dispense to others. Marriage is a lifetime of grace and forgiveness.
You know, one of the things that bugs me about my own marriage is that it seems I am the one who always has to say I’m sorry. It seems that when there is an argument or a fight or a disagreement I am always the one who has to go to Renee and say, “I am sorry; will you forgive me?” I don’t know why that is. Oh, wait, yes I do. I am nearly always wrong. Seriously. A temper tantrum here, a harsh word there, a snide remark instead of a loving brush, and inconsiderate avoidance instead of a compassionate caress, or a selfish consumption of time instead of a generous display of affection.
But this has taught me about Christ, because I can honestly say that there is nothing that Renee hasn’t forgiven me. She has spared no amount of grace. She has reserved no amount of mercy. She has retained no right to double-jeopardy. She has always received my apologies with grace and kisses, with affection and quiet rebuke. Marriage is humbling. She has, time and time again, shown me the necessary grace to allow our marriage to grow in holiness. Time and time again, because of her grace, I have been undone.
If I put the burden of holiness in the marriage on the man, then I put the burden of grace upon the woman. I think this is why Paul told wives to ‘submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which is the Savior.” It is no secret, and I have bared my heart, that men are often in far more need of grace than women when it comes to marriage. Paul’s words here do not mean ‘be a doormat.’ They mean, be a savior; demonstrate grace; come under his care and protection; be an instrument of grace. If the husband protects the wife through holiness, the wife protects the husband through grace.
The man confronted with his burden, ‘woe is me,’ he cries. And there, in the marriage, he finds grace and salvation even as Isaiah found grace and salvation even as the church finds grace and salvation, even as you will find grace and salvation.
So I charge you today not with wishy-washy sentiments about the bliss and joys of marriage. Marriage is hard work. Holiness does not come in a day; it is a lifetime project. Grace is not a one time coupon; it is an every day project. I charge you today in the presence of God and these witnesses: [Man], protect and perfect holiness in your marriage. [Woman], proffer and practice grace in your marriage.
If you keep holiness and grace before you, you will constantly be undone. But if you keep them before you, what will happen to your love? Even though you are undone, your love with prosper, Christ will truly be honored, and you will become the One. When holiness and grace collide, it is a beautiful collision.
May all your collisions be for the glory of God.
I found this thought particularly helpful and encouraging:
If I ran a seminary, I’d make blogging a requirement.
What better way to practice finding something worthwhile to say every day?
If this is true, and I’m leaning towards it being so, then blogging should be required of every CHRISTIAN–not just those in seminary. Every Christian ought to find something useful, something praiseworthy to say every day. There’s far too much negativity and gracelessness among Christian-speak.
I’m guilty too, so please don’t think this is an accusation. There are so many words available that are constructive and worthwhile and encouraging and uplifting. I am ashamed of how graceless and tactless and discouraging I can be at times.
Source: 22 Words
I was recently reminded of a short but important blog post over at Boar’s Head Tavern. It’s an older post from January, written by Paul McCain, but it is still worth reading:
I think Scripture is rather clear on this too. Here’s how the apostle said it:
Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. 30And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. 31Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 32Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. (Ephesians 4:29-32, NIV)
Thank you Mr McCain for a brilliant post. It just goes to show that the blogging world is but a microcosm of the greater world of churchianity. We just cannot understand grace. Too bad for us.
Source: Boar’s Head Tavern
Intercession for Sodomites and Gomorrahites
Genesis 18, Luke 15
Properly speaking, of course, a Sodomite is someone who lives in Sodom the ancient city that one afternoon Abraham, the father of our faith, stood interceding for. A Gomorrahite is someone who lived Gomorrah. I suspect we have clung to the former because it is much easier to pronounce.
Genesis 18. If the Old Testament had Comedy Central, this chapter would certain anchor the prime time line-up. This chapter runs some extreme ends which is probably one way to adequately demonstrate the intrusiveness of chapter and verse divisions.
At one end of the chapter we are confronted with the absurdity of 100 year-old people being informed of impending doom. Not only is it absurd for 100 year-old people to find themselves suddenly parents, but it seems equally absurd for a baby to find himself being raised by people whose diapers he should be changing—and could very well be changing in a few years’ time. Then again, by any standard it is absurd to think of people that age…well, you know.
At the other end of the chapter we see the absurdity of Abraham arguing with God about how many righteous people it would take to convince God to spare Sodom and Gomorrah. I hear echoes of a tootsie pop commercial. Ironically, or not, when the angels go out later that evening to investigate whether there are ten righteous people between the two cities, they barely make it out of the first city alive. I think we have an insight into the depths of depravity in the cities since Abraham started with 50 and whittled that down to 10. He wasn’t expecting much. Chapter 18 is absurd and everyone reading it knows this to be true.
I’m not the only one who thinks this story is absurd. Even the characters within the story think the story is absurd: “Now Sarah was listening at the entrance to the tent, which was behind him. Abraham and Sarah were already very old, and Sarah was past the age of childbearing. So Sarah laughed to herself as she thought, ‘After I am worn out and my lord is old, will I now have this pleasure?’” I have said before that sarcasm is one of God’s greatest gifts to us and Sarah’s response to the angel’s announcement surely ranks up there with some of the best sarcasm every uttered.
It might even be absurd that as the visitors were getting ready to leave Abraham goes with them to ‘see them on their way’. It might be absurd that they happen to glance down and see Sodom. It might be absurd that the Lord here, whoever that is, decides that Abraham is a worthy to know what he is about to do to Sodom and Gomorrah because an ‘outcry’ has gone up to the Lord against them.
So in the first half of the chapter we note that Abraham is told the news of Sarah’s impending pregnancy. He is informed that the long awaited heir is only a mere year or so away. This heir ‘story’ connects these two scenes because as they are leaving and accompanied by Abraham the Lord repeats the promise, “Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him” (18-19).
That’s saying much; a lot, especially when it is considered what Abraham does next. He interceded on behalf of Sodom. I know his nephew lived there, but Abraham’s prayer was specifically for the entire city: “Will you sweep away the righteous with the wicked? What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it?” (23-24) And God assures him that he would not—all the way down to ten people.
The reality is that in our world Christians have feasted far too much on imprecatory prayers than we have intercessory prayers. What sort of ‘righteousness’ and ‘justice’ was Abraham going to teach his heir if not that we should pray for and intercede for the wicked as demonstrated in this chapter? Does anyone find it strange, or ironic, that there was an ‘outcry’ going up against Sodom and there stood Abraham interceding for the very people the Lord meant to destroy because of the outcry? As Abraham’s heirs, his household (Hebrews 2:16), I wonder if we learned the things of Abraham that the Lord said he would teach us? (18:19)
We like those imprecatory Psalms and prayers because we think we are justified in praying them. Abraham’s prayer wasn’t answered, right? Sodom was destroyed so we think we are right to pray against those modern Sodom’s and Gomorrah’s. All this proves is that we haven’t learned from Abraham. What I am saying, to make my language plain, is that Christians spend far too much time praying for God’s judgment on the wicked and not enough time interceding on their behalf. Abraham asked God to spare the entire city for 10 people.
Isn’t our intercession on behalf of the modern Sodom’s part of the way we as Abraham’s heirs continue being a blessing to every nation on earth? Which brings us back to God’s sermon to Sarah when she laughed: “Is anything too hard for the Lord?”
I suppose it is much easier to laugh at what we think impossible, you know, things like God rescuing the most wicked cities or the most unrighteous. I suppose it is much easier to simply pray God send a tsunami or a cyclone and just deal with those people than it is to actually stand toe to toe, face to face, with God (it seems that 18:22 might mean something like ‘God stood before Abraham’) and argue and debate and delay his judgment. But I think we are meant to answer the question: Is anything to hard for God?
If God can help two 100 year old people have a child, can he rescue a lost sheep? Can he find a lost coin? Can he wait patiently for a lost son to come home, and for a steady son to join the party? Can he drive a legion of demons from a man? Can he raise the dead, heal the blind, and cause the lame to walk? Can he rescue Sodom and Gomorrah? Who is it that limits God? Is there anything too hard for God?
And I think that’s what Abraham was thinking as he stood there that evening pleading with God for Sodom. Jesus said, “With human beings this is impossible, but with God all things are possible.” Not only does this mean that all things are possible, but it also means that all things are possible. It means that perhaps we would do well to stop writing off so many we think God can’t save and open up our prayers to the possibility that perhaps God is just waiting for someone to intercede. Maybe we doubt too much what God can do and thus we never ask him.
So consider: Is anything too hard for God? It’s not so absurd to think that God can save anyone, is it?
“One thinks of the prophets of Israel, of Isaiah, Jeremiah, Amos, all of them. They were par excellence the putters of words to things, and the words they put are so thunderous with rage and exultation, with terrible denunciations and terrible promises, that if you are not careful, they drown out everything else there is in the Old Testament and in the prophets themselves. At the level of their words, it is not truth they are telling but particular truths. They are telling about the nations and naming names, telling about Assyria, Babylon, Egypt, Persia, and, above all, about Israel as a nation, and the truth they are telling until the veins stand out on their necks and their voices grow hoarse is the truth that by playing power politics Israel is not only bringing about her own destruction as a nation but is acting against her holy destiny, which is to be not a nation among nations but a nation of priests, whose calling it is to be a light to the world. -Frederick Buechner, Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale, 17-18
“It is important to read Jesus’s parable of the lost son in the context of the whole of Luke, chapter 15, but the story has an even larger context. If we read the narrative in light of the Bible’s sweeping theme of exile and homecoming we will understand that Jesus has given us more than a moving account of individual redemption. He has retold the story of the whole human race, and promised nothing less than for the world.”-Timothy Keller, The Prodigal God, 90
In my estimation, this is the best chapter in the book. I mean that sincerely. The authors bring us into the story in the earlier chapters, but in this chapter they focus our attention on a single point within that history. All eyes are turned towards the powerful, the Solomon son of David, the power-brokers like Rome and her Caesars. The prophets kept pointing and looking and searching–and they were not pointing to the powerful, the wealthy or the influential except to say ‘look at what won’t work.’ No, they pointed to God and said, ‘Behold God!’ Then one night, there in the midst of a dark and frightful place, all the light in the universe converged on a single human being: Jesus, the son of David.
And this chapter sets about the problem of understanding what it really means to be a, the, son of David. They also point us in only one direction for it seems to me that the authors have taken this approach: there is only one true son of David. So over the course of 16 choppily written pages, the authors of the book scatter that Name 61 times. You may think I am merely making a rather pedantic observation that proves absolutely nothing. What can mere word counting prove or accomplish? Maybe you are right. My point is, however, that usually when an artist wants you to see something in a painting, something rather particular, she draws her picture in such a way that the perspective is drawn towards only one point. For example, the Last Supper by Da Vinci. All the perspective is focused on Jesus. Or a musician who writes a symphony will add in a refrain and come back to the refrain at various times throughout the piece.
That’s what Bell and Golden did in chapter 3: they brought our attention back to Jesus over and over again. As I read through the chapter, I kept seeing the name Jesus, over and over and over again. These men want me thinking about something…someone…in particular. They are drawing the perspective in such a way that I can neither see nor think of anyone else but Jesus. In other words, David’s other son can only be one person: Jesus. And they did so masterfully. For people who are routinely accused of being un-orthodox or anti-christian, or heretics, or whatever other label you may have heard–they sure do spend an awful large amount of energy to work their narrative and understanding of Scripture and history around Jesus of Nazareth.
It’s almost, dare I say, as if they were constrained to do so. It’s almost as if these god-haters read the Bible and see that there is only one possible outcome to the story. It’s almost as if they can could do nothing but write the name of Jesus over and over and over again in this chapter. Almost? These are men who have read the Scripture and they know where Scripture leads and the story it tells. Of course they were constrained! Of course there was nothing else they could write! Of course the only possible outcome of this story is Jesus. Of course.
Now I’d like to make a couple of pointed observations about the chapter that I found either heartening or troubling. I’ll keep these brief so as not to give away too much or overwhelm you with minutia.
First, one reason why this book resonates with me is due to the authors’, in my estimation, proper understanding of Israel as a kingdom of priests. I know there are all sorts of ways to understand and misunderstand the role of Israel in redemptive history. I doubt seriously any of us will ever fully exhaust the literature or debate. But in my judgment, I think many theologians have overplayed the ‘Israel’ card much to the detriment of Israel. Jesus, yes, was ‘sent to the Jews’ first, but I don’t this was ever meant to mean that he was sent to the Jews only. In fact, when Matthew tells us of Jesus’ beginnings, he quotes from Isaiah’s prophecy and said that Jesus fulfilled it. What does he quote? A passage about Gentiles! (Matthew 4:12-16). So Bell and Golden note, “Jesus hears everyone’s cry, even the cry of the Canaanites” (79). Or, another way, “Not just Jewish exile but human exile [...] So if all creation is in a sort of exile, east of Eden, estranged from its maker, far from home, what’s the penalty for that?’” (88, 89). This also comports with the quote from Kellar above.
I guess I sort of grow weary of the typical John Hagee approaches to Israel. Bell and Golden rightly view Israel as priests, a son of God (‘out of Egypt I called my son’), who were meant to fulfill an important, redemptive role, but failed. “The prophets had declared that someone would come who would be willing to pay that price, the price for all of creation breaking covenant with God. And if that price was paid, that would change everything” (89). Indeed. And they say that it was Jesus who was Israel, the son of David, the Adam who didn’t fail, the Suffering Servant, the new Moses. Jesus and only Jesus. That’s a rather important and exclusive thing to say because if it was Jesus it cannot be anyone else; there can be no other way.
Second, a complaint. On pages 83-84, the authors bring up an important point: “The writers [prophets] want to make it very clear that this new son of David isn’t just leading a new exodus for a specific group of people; he’s bringing liberation for everybody everywhere and ultimately for everything everywhere for all time” (83). The problem here is that this language is a wee bit fuzzy. I’m fully on board with the former statement (‘…not just a specific group of people…’), but that latter part of the statement is a bit fuzzy and unclear and unrefined (and to an extent, undefined). Jesus did, indeed, promise that he will ‘draw all people’ to himself (83) and I think Bell and Golden are right to emphasize the ‘all’ of this, but here I think they can easily be accused of espousing a non-exclusive version of redemption (not a Calvinistic sort of limited atonement, but an atonement that makes no demands on those who are saved). “The ‘whole world,’ ‘all nations,’ ‘all people,’ ‘all things’ are the biggest, widest, deepest, most inclusive terms the human mind can fathom. And they were on the lips of Jesus, who is describing himself” (84). I think this statement is far too vague and indeed I didn’t think they spent enough time or space unpacking what they mean by this. They step to the edge, but never walk over it. Maybe it was intentional.
I really don’t want this to relapse into a discussion concerning universalism. They are clear, I think, that Jesus is the way (81). They are unclear on who will follow that way and exactly what ‘Jesus is the way’ means. I’m not saying they don’t clear it up later, but I am saying that this is an easy place for someone who is nit-picking to do just that: nit-pick. Here I think the language should be clarified or they are open to the very charge they probably don’t want to be labeled with. I’m not saying they are universalists. I am saying that they open themselves up to the possibility of being accused as such. (In my judgment.)
Third, the authors are wholly dependent upon Scripture to make their case. They rely on the prophets. They rely on Moses. They rely on the Gospels. In fact, the last 8 pages are an exposition of sorts on Luke 24. The best sentence in the chapter highlights the importance they place on Scripture: “In a couple of hours, using nothing but the Hebrew Scriptures, this man converted all of their despair to hope and a vision of the new future” (90). They are pointing out what Jesus saw as the real problem: “In Jesus’ day, people could read, study, and discuss the Scriptures their entire lives and still miss its central message” (90). This is their point: By taking those two disciples on the road to Emmaus back through the Scripture (Law, Psalms and Prophets) Jesus was saying, ‘Look, I was there all along. God had already told you what to look for and you missed it.’
The authors are warning us, as preachers should, not to miss Jesus. It is far too easy and far too often that people miss the greater point. We get so consumed by systems and ideas and proof and (being) right (thinking we know when really we do not) that we miss the point of Scripture which is, surely, Jesus. We want to carry around Scripture like a sword in our hand instead of as sword in our mouth which it really is. In doing so, we miss the point; we don’t hear the refrain; we get caught up in a detail and miss the perspective, the focal-point. This, it seems to me, is their warning: We cannot afford to miss Jesus. And if those who walked with him did, how much more easily will we if we are not cautious? “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27; see also, Luke 24:44). 16 pages. 61 times. And if you have read the book and noticed the style of writing and sentence structure then you know that this is a much greater ratio of words to words than it is words to pages. Don’t miss Jesus. (See page 91.)
There are some other things that are important about the chapter, but these sort of stood out to me. Other points that could be discussed are: their use of exclusive terminology (81), the importance of the suffering servant (87), their discussion of exile (89), the importance of non-violence (88), and the crusher of serpent’s heads (90).
The Scripture presents to us the history of humanity. A pretty picture it is not. It is a tragedy. According the Buechner, “The Gospel is bad news before it is good news. It is the news that man is a sinner, to use the old word, that he is evil in the imagination of his heart, that when he looks in the mirror all in a lather what he sees is at least eight parts chicken, phony, slob. That is the tragedy” (Telling the Truth, 7). But it doesn’t end there: “But it is also the news that he is loved anyway, cherished, forgiven, bleeding to be sure, but also bled for. That is the comedy” (Telling the Truth, 7)
But if we miss Jesus, the world will never know that. Bell and Golden’s point is that if we miss Jesus how in the world will anyone else get him? David’s other son is, and can only be, Jesus. This is the Jesus who crushes the head of the serpent, this is the Jesus who suffers, this is the Jesus who leads us out of exile, this is the Jesus who instead of resisting violence absorbs it, this is the Jesus whom Scripture speaks of in exclusive terms. This is the Jesus of bad news and good news. “In Jesus’ day, people could read, study, and discuss the Scriptures their entire lives and still miss its central message. In Jesus’ day, people could follow him, learn from him, drop everything to be his disciples, and yet find themselves returning home, thinking Jesus had failed” (90)
Jesus wants to save Christians from thinking that he failed. Jesus wants to save Christians from missing the point of Scripture. Jesus wants to save Christians from missing Jesus. And if there wasn’t a real danger that we might, or a dangerous reality that we have, there wouldn’t be a need for a warning, would there?
Soli Deo Gloria!