Archives For August 2010

Introduction
One of the glorious facts about living in God’s world is that He likes it messy. He likes it complicated, complex, and hard to understand. God thinks that’s a good idea. And we know this because He invented the Church. Knowing how different we all are, knowing how weird we all are, and knowing that we are sinners and fools on top of that, He called us all together into the body of Christ. And He thought that was a good idea. But how do we begin to live faithfully in such challenging circumstances?

Loyalty & Thankfulness
First, you must know what kind of weirdo you are. What kind of weirdos do you come from? The difference between pride and double-mindedness is thankfulness. Pride and arrogance pretends to be a self-made god. The double-minded man is unstable in all his ways. He is so humble it comes out the other side with a strange self-abasing pride. And this is why the difference is thankfulness. Thankfulness receives gifts without losing sight of the Giver. But thankfulness also instills loyalty. Friends and family give gifts. Pride (of both variations) can produce rivalry and envy, but thankfulness and love pours out. But thankfulness also protects the gifts and the relationship with the Giver. That thankfulness which protects is called loyalty, and it should be fierce. So who are you? What are the great gifts that God has poured on your head, through your family, your church family, your friends, your people?

What Kind of Weirdo Are You?
God pours out gifts, but He also (wisely) gives us challenges to overcome, battles to fight. Pride either ignores the challenges or pride allows challenges to swallow up the gifts. But thankfulness receives them all in faith and confidence. Augustine is remembered as saying, “In essentials unity, in non-essentials liberty, in all things charity.” What are the essentials? Those doctrines and practices which are either explicitly required by Scripture or so implicitly required that without them, the Scriptures would be broken: The Trinity, Incarnation, Substitutionary Atonement, Authority of Scripture, Ten Commandments, the Lord’s Supper, Baptism, etc. What are non-essentials? Those doctrines and practices that are not explicitly required or forbidden in Scripture and which do not undermine those things which are essentials: Exact forms of worship, methods of evangelism, church polity, and country western music. And of course the messiest situations come when there is disagreement over whether something is “essential” or not. But we walk by faith, love the brothers, search the Scriptures, and look to Christ.

Tradition and Progress
Every generation faces the dual responsibility of honoring their parents and guarding the deposit handed down from them and the duty of obedience and growing in understanding and faithfulness. What is frequently missed is the fact the two are actually connected. The way to have a long life of blessing in the land is through honoring parents. This is the long, patient way of progress, but it’s also the successful way. Thankfulness for what has been given is the ground upon which you will be called to stand and begin building the next phase of the project. But without that scaffold, you will end up taking out a supporting wall that your dad built.

But What About Those Guys?
And if cross-generational relationships were not hard enough, we still have all of our peers both near and far who are different and weird. What about pastors who don’t wear clerical collars? What about guys who get tattoos? What about Baptists who don’t baptize babies? What about that girl with a nose stud? What about Presbyterians who won’t allow young children to partake of the Lord’s Supper? What about “passing the peace”? What about the sign of the cross? What about those guys with a rock band leading worship? What about those guys? Well, the answers to those questions will vary. This doesn’t mean that the answers don’t matter or that it’s all relative. But the way to the answer is found through the path of thankfulness. What kind of weirdo are you? What kind of weirdo is your dad? What are the gifts you have been given?

Do nothing out of selfish ambition, but in humility consider others better than yourself. Living in community means that other families are necessarily different than yours. And God thinks that’s a good idea. He likes us being different from each other. But He wants us to love one another and honor one another. This can only happen through deep and abiding thankfulness, and this is thankfulness that destroys self-aggrandizing pride and self-deprecating pride. Thankfulness sees gifts, challenges, and the Good Giver and cheerfully gets to work.

Driscoll, Chan, and Harris

August 30, 2010 — 6 Comments

Here’s an interesting conversation between Mark Driscoll, Francis Chan, and Joshua Harris.

I think Mark Driscoll’s questions are on the money, particularly his question at about the 8:50 mark, and the conversation that follows is the sort of conversation that many of us are having in various contexts.

HT: Justin Taylor

What is liberty? What is freedom?

First, we begin with the assertion that God is perfect freedom. Whatever freedom is, God is most supremely free. Now the Lord is Spirit, and where the Spirit of the Lord is, there is liberty (2 Cor. 3:17).

We might be tempted to condense this talk into a sentence and just say be like God, be free. But what does it mean for God to be free? Was God ever enslaved? Is God’s freedom, merely His prerogative to do whatever He wants?

We frequently describe freedom in relative terms, greater or lesser degrees of freedom. But while this might seem sensible for describing humans, does that really makes sense when it comes to God?

We confess that God is infinite and eternal, and His wisdom and being is oceans deeper than our biggest and brightest thought about Him. Nevertheless, we have the Word of God, the Scriptures which tell us true information about our God. The Bible does not exhaust God’s pursuits, but it describes God truly. And what we find is a God who is strangely preoccupied with us.

Doesn’t God have something better to do? Doesn’t He get tired of our stupidity? Our shallowness? Our sin? Isn’t it annoying to hang out with finite, mortal beings?

But somehow it isn’t, and this is tied to the notion of freedom.

Martin Luther and a number of others noted during the Reformation that freedom is bound up with the notion of nature. A bird is free to fly, but a man is not (unless he invents an airplane). A fish is free to breathe underwater, but a man is not (unless he pipes oxygen down or crams it into steel bottle). And most importantly, a sinful man is not free to become righteous in any meaningful sense.

But before we go all moral and Calvinistic on this point, we should not leave the “nature” notion behind.

Absolute freedom means that God is not bound by nature; rather, His nature is boundless. His nature is one of infinite possibilities.

But infinite, eternal possibility always requires at least one characteristic to have any meaning: It must be alive. Infinite, eternal possibility means infinite, eternal life that constantly overflows and spills out to new horizons, new glory.

This means that if we are to speak of “boundaries” or “limits” to God’s nature in any sense, we merely mean that He is bound to be alive.

How does God use His freedom?

He creates. God is not bound by His deity or infinity from creating a finite world to relate to. He is free to remain both transcendent over and above it and yet He may also freely penetrate and fill it with His presence, and free to interact with it as He pleases.

He saves and delivers. “The Lord gives freedom to the prisoners. The Lord opens the eyes of the blind; The Lord raises those who are bowed down…” (Psalms)

The Exodus is the great slavery to freedom story. But the trajectory is not freedom from Pharaoh in order to party at the golden calf. Their “Yahweh worldview” did not absolve them from guilt. It just made their rebellion more awful. But the freedom that Yahweh tried to bestow upon Israel was the freedom of sons, serving in His house (the tabernacle). But was Israel ever really ever “free” (Ps. 95)?

Supremely, Jesus is the revelation of the freedom of God. Jesus is the freedom of God in the incarnation. Skeptics wonder how God can become a man. Is that possible? But this is a question of freedom. Is God free to overcome that barrier between Creator and creature? Is God free to enter His creation and become a person within the human race He made?

But more than that, Jesus’ ministry is a ministry of freedom: “The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the LORD.” Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture is fulfilled in your hearing.”

Jesus’ death is the supreme demonstration of His freedom. The freedom of God is seen in His overcoming every between Him and life, between others and His life. Creation, rescue, incarnation, and ultimately death and resurrection are the grand displays of God’s freedom, His boundless love and life that constantly overflows. God’s freedom is His unexplainable persistence in pursuing us. Mere humans in all our frailty and mortality and finitude, and then mere humans in all of our wretched sin and folly. And God’s freedom is His persistent, patient love by which He pursues His people again and again and again. God is free to come for His people because He has chosen us in His love and mercy.

We know from Paul’s letter to the Corinthians that the Spirit of the Lord is the Spirit of liberty (2 Cor. 3:17). Where the Spirit is, there is liberty. Christ has been given the Spirit to overcome every barrier, everything that holds us back from His life and fellowship.

Freedom breaks boundaries and bridges every distance for the sake of righteousness and life. The Jerusalem above is “free” which is the mother of us all, and this means that the barren rejoice because they have mothers (Gal. 4:26-27). And we are children of the free woman (Gal. 4:31). Therefore stand fast in the freedom by which Christ has made us free (Gal. 5:1).

Conclusions & Applications
Freedom is alive, and it creates, heals, saves, and redeems. And Jesus came to bestow this freedom upon us so that we might use it and exercise it for the blessing and salvation of others.

“Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed. “And you shall know the truth, and the truth shall make you free.” They answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can you say, ‘You will be made free’?” Jesus answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin. “And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed.” (Jn. 8:31-36)

We have been raised from the dead with Christ and freed from all sin (Rom. 6). Liberty is not for the flesh; liberty is for love and service (Gal. 5:13). And this is why James calls the law the “perfect law of liberty” (Js. 1:25, 2:12). Likewise, Peter exhorts his audience to use their liberty as slaves of God to honor all people, love the brothers, and display the fear of God (1 Pet. 2:16-17). In his second letter, Peter warns against being entangled and enslaved again by the pollutions of this world after being set free from the bondage of sin (2 Pet. 2:19-20).

Therefore:

1. Use your freedom to honor your mother and father. Your parents were set free from bondage and slavery to sin, and you honor them by loving that freedom. Freedom overcome distance and every barrier to communion. How free are you? How can you honor your mother and father?

2. Use your freedom to honor the fathers and mothers of this community. This includes pastors, elders, teachers, older men and women, grandparents. Honor is not merely the lack of disrespect. Honor bestows, honor piles up, honor looks for ways to speak highly of them. How free are you?

3. Freedom from Egypt doesn’t mean playing video games, drinking beer, and smoking cigarettes. Freedom from Egypt doesn’t mean spending all your time sizing up the members of the opposite sex.

4. Use your freedom to give life, to encourage, to build up, to serve, to die. Look for a barrier, a distance that needs bridging and prove your freedom. You have particular gifts as members of the body of Christ, particular talents. Do not bury them, do not short change the rest of the body by staying up late watching stupid movies.

How free are you? Prove it.

One of the glorious transitions from the Old to New Covenant is the pouring out of the Spirit on all of God’s people, anointing all of God’s people as priests and kings and prophets in Jesus Christ. While access to the presence of God was strictly guarded in the Old Covenant and only certain people had limited access on various occasions, in the New Covenant, all those who have been anointed in the waters of baptism and walk in obedience to the call of Jesus, all of you are called into the presence of God. And here you are welcome to sit in His presence to hear His Word to you, to respond in thankful hymns as well as petitions and prayers, and finally to sit here to share a meal in His presence.

But this means that by sharing in this meal week after week, we are confessing to God and one another that all of us are ministers in this house. All of us are priests in this temple. Paul uses the image of a body: we are all members of the same body, and the body needs all of the members to function properly. By sharing this meal every Lord’s Day, we confess that we are all in this together and that we need one another. The Spirit has been poured on all of you with particular gifts, strengths, talents, and this meal is regular reminder to use them. And this means that if you have particular interests, gifts, concerns, in so far as they are for the edification and building up of the body, you are called upon to use them, do them. Pastors and Elders and Deacons are a few of many of the gifts in the body, but the Body doesn’t run on just those three gifts.

The wonderful thing is that many of you are constantly seeing opportunities for hospitality, service, and ministry, and you jump in faithfully, and so this is just an encouragement to do so more and more. And this meal is not only your authorization to use your gifts in the body of Christ, but here Christ promises to nourish you by the working of the Spirit, perfecting your gifts, strengthening you for ministry, equipping you to love your little ones, honor and bless one another, and look for those who are hurting and needy to befriend and care for. This meal is for the kings and priests and prophets of the Triune God; you are those kings and priests and prophets. You belong here. You are loved, and you are needed. So come and give thanks.

Love your neighbor as yourself. Bless those who persecute you. Do good to all men. Be hospitable. Be kind and compassionate. These are all well known commands that describe our duty toward others, all applications of the command to love our neighbors. But what we sometimes miss is how tightly God considers our love and treatment of others with our love and treatment of Him. “If you do not forgive men their trespasses, neither will your Father forgive your trespasses.” “Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.” “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God who he has not seen?” In other words, our salvation is not reducible to a mere snap shot of “me and God.” Of course, there must be a “me and God,” but that salvation necessarily always includes others. But these Scriptures require us to say this stronger. It is not merely that as a Christian you must be nice to other people, as though salvation were a float in a parade on its way to heaven, and loving your neighbor meant waving and smiling all the way down the street. No, Jesus says that He is bound so closely to His own people and to all those who suffer injustice and oppression, that when we neglect them, we have neglected Him. When Saul is confronted on the road to Damascus, Jesus demands to know why Saul is persecuting Him. True religion, James says, is caring for orphans and widows in their distress. In other words, God has determined not to be God without us. God has determined to be God with us and God for us. And if we have joined this God and His mission for this world, this means that there is no salvation for us apart from the salvation of those around us. Of course some will reject the gospel, but Jesus requires us to live as though our own salvation depended on the salvation of everyone around us. It is terrifyingly easy to turn this into some kind of merit mongering, like inviting friends to sign up for some service so that you can get kickbacks and rewards on your membership. But that’s not the only option. The other option is the way of love. You have been loved, you have been forgiven, you have been shown mercy, and when that reality pours down over us, how can we not overflow in grateful love, forgiveness, and mercy.

Some thoughts on parenting over at Credenda (and hopefully some encouragement):

Faith, Dads, and Children

Gold receiving Gold

August 23, 2010 — Leave a comment

Guroian citing Chrysostom again:

“How do they become one flesh? As if she were gold receiving purest gold, the woman receives the man’s seed with rich pleasure, and within her it is nourished, cherished, and refined. It is mingled with her own substance and she then returns it as a child!”

Portraits of the King

August 23, 2010 — Leave a comment

Vigen Guroian cites John Chrysostom on parenting:

“Let us bring them [our children] up in the discipline and instruction of the Lord. Great will be the reward in store for us, for if artists who make statues and paint portraits of kings are held in high esteem, will not God bless ten thousand times more those who reveal and beautify His royal image (for man is the image of God)? When we teach our children to be good, to be gentle, to be forgiving (all these are attributes of God), to be generous, to love their fellow men, to regard this present age as nothing, we instill virtue in their souls, and reveal the image of God within them.”

Introduction
Jesus ministry is focused on rebuilding the house of Israel. And this project is bringing the history of Israel to a radical head. Faithful Israel must follow Jesus as their Bridegroom (2:19) or else be swept away like the temple so many years before.

A Withered Hand
1 Kings 13 records the story of King Jereboam’s withered hand. If the stories are parallels, the presence of a man with a withered hand is an indication of not only uncleanness and deformity in Israel but also of grave liturgical error and compromise (cf. Jeroboam). The synagogue has become a house of demons (1:23, 39) and therefore the rulers of the synagogues are inviting them by their actions. This is proven by their hypocrisy: Jesus asks whether it is right to do good or evil, save life or kill (3:4). And their responses (silence and plotting to destroy Him) indicate that they prefer the latter options (3:6). In this sense, they are far worse than Jeroboam. Given this answer and what follows we can liken this old Israel to Pharaoh and Egypt; it has become a “house of bondage.”

From the Sea to the Mountain to the House
The word translated “withdrew” would probably be better translated “fled” (3:7). Notice the geography of this flight: to the sea, where he is nearly crowed into the sea (3:7, 9), and then to the mountain where the twelve are appointed (3:13-14) and finally into a house (3:19). This should remind us of the Exodus where Israel went out of Egypt, out of the house of bondage, fleeing from Pharaoh and his armies to the sea. After crossing the Red Sea, Moses leads the people to Mt. Sinai where God claims the twelve tribes of Israel as his own and gives them instructions for how they are to live (Ex. 19-24) and how to build and keep His house (Ex. 25-40). Jesus is reconstituting Israel, remaking His special people.

Beelzebub
The scribes who accuse Jesus, assert that He has “Beelzebub” or “Beelzebul” explaining that he is “the ruler of the demons.” (3:22). If there is a connection or perhaps an allusion or pun on “Beelzebub” then we’re being invited to remember the god of Ekron in 2 Kings 1, where Ahaziah rejected the prophet of Yahweh (Elijah) in favor of another god and is judged severely. His punishment for Baal worship is also a greater judgment on the idolatry of the house of Ahab. Baal-zebub means “lord of the flies.” Beelzebul, however would translate as “lord of loftiness” or “lord of an exalted dwelling” related to the name of Leah’s sixth son to Jacob, Zebulun (Gen. 30:20, cf. Ps. 49:15, Is. 63:15). Regardless, we know this accusation is false because at Christ’s baptism he received the Holy Spirit. But furthermore, with a little help from Luke’s version of this parable (Lk. 11:21-22), we know that the one who binds the strong man must be stronger (cf. Mk. 1:7). Jesus is the one who has entered the strong man’s house and bound him (1:13). Jesus’ ministry of casting out demons is his plundering of the strongman’s house (Israel/Egypt).

A Divided House
The last fifteen verses form what is sometimes called a “sandwich story”. “His own people” (v. 21) and “His brothers and His mother” (v. 31ff) appear to be the same people. At the center of the story of Jesus’ family is a parable about the family of Israel. But if it is wrong to assert that Jesus is dividing the family of Israel, he is at least plundering it (3:27). And this gives some explanation of Jesus’ reaction to His family. He is founding a new family, a family that is tighter than blood. We have already seen this displayed briefly in the fact that Jesus has been going around asking people to follow him. He’s playing the part of a father, giving new occupations (1:17) and giving new names (3:16-18).

Conclusions & Applications
If Jesus came to bring Israel out of bondage, leading them to a new mountain and to a new house, it can be no surprise that this same pattern holds as the gospel progresses in history. The family of God supersedes the family of Adam, and every house will be plundered. The only question is whether you will be a willing house or not. The history of Israel is the story of the failure of the family. Blood is the problem. But in Jesus Christ, the bloodguilt has been paid. This is your family here, and only here are families put back together.

Proverbs 29:11-13

August 21, 2010 — Leave a comment

29:11
“A fool vents all his feelings, but a wise man holds them back.”
This proverb can be illustrated by its six word structure:

All of his wind
Goes out
A fool
A wise one
Behind
Stills it

The “it” suffix of the final word is feminine singular and refers back to “wind.” Thus, the proverb begins with wind blowing – a storm. And the proverb ends with the storm being stilled.

All of the wind goes out of a fool. Like the “scoffer” who blows on his city (29:8), the fool blows wind as well. This is one of the ways a wise man turns away wrath (29:8): he holds back his temper. Actually, it is all of his “spirit” that goes out in the case of a fool.

As we noted lasted time, there is something of a reverse negative of the fool with God. God pours out His Spirit in creation and re-creation (e.g. Ps. 104:30, Jn. 14:26, 15:26).

Literally, the wise man holds/soothes his spirit. This is like God who stills the noise of the seas (Ps. 65:8, 89:10).

Dr. Leithart previously suggested that the difference between the wisdom of God who sends forth His Spirit and the fool who lets it all out is perhaps the difference between timing. Perhaps another difference is control. God sends forth His Spirit and His Spirit goes forth in perfect obedience and love, whereas the spirit of the fool goes forth as a sort of chaotic release valve.

The other obvious difference would be one of result. If 29:11 is a further explanation of 29:8, the destruction of cities is different than the establishment and renewal of cities. The Spirit of God renews and creates while the spirit of a fool destroys and tears down.

At the same time, we should not miss the similarities. There is something wild and reckless in the Spirit of God that comes upon Samson for instance. And when the Spirit came upon Jesus they said that He was out of His mind (Mk. 3:21). The ministry of the apostles also tended to stir up trouble in cities (e.g. Acts 17:5, etc.).
Literally, the proverb says that wise one stills the wind “back” or stills it “behind.” Perhaps this is a play on words giving the picture of a wise man holding his spirit behind himself. But regardless, the point is that the wise one rules his spirit, rules the wind and tames it, holding it back at his command.
This reminds us of Jesus of course who is the Wisdom of God and the one who calms the storm, who speaks to the wind and waves and they obey Him.

29:12
“If a ruler pays attention to lies, all his servants become wicked.”

Ruler
Listens/pays attention
To the word of falsehood
All his ministers
Wicked

This proverb intentionally suggests two readings, one emphasizing result, one emphasizing present reality. The ruler who listens to falsehood will end up with a court full of wicked servants because they will be necessarily included in the deception. But where is the ruler hearing words of falsehood? From his ministers of course, and therefore this proverb is also a statement of fact.

And if his ministers are wicked, the ruler is wicked – either as a result or again as a statement of fact.

“Words” of falsehood could be translated “speech, saying, charge, story, advice, counsel…” and this gives the proverb a fairly wide range of warning. This could include false charges, false reporting, false ideology, etc. This is the same word used in Ex. 20:16 in the ninth commandment.

Literally, this is describing the ruler who “gives attention” to words of falsehood which could be several sorts of things: This could describe a relatively good king who gives falsehood the time of day. In this scenario, the proverb warns against falsehood slowly gaining credibility through repetition. Perhaps another scenario would have a ruler who does not adequately judge against falsehood and allows his servants/ministers to believe and become wrapped up with lies. Finally, the statement of fact scenario suggests that a ruler who does not drive falsehood far from his kingdom is already in some way compromised.

Waltke notes the various ways this might play out in live political scenario: “words of falsehood” could very well be false testimonies, either in court resulting in exonerations or convictions of the wrong sorts of people or the ministers of the king merely give those judgments and pursue those policies they thing the king most desires (regardless of truth and justice).

29:13
“The poor man and the oppressor have this in common: The Lord gives light to the eyes of both.”

We should note that this proverb is sandwiched between two proverbs explicitly describing kings (29:12, 14).

Poor
And the man of oppressors
Meet together
Lighting the eyes
Of both
Yahweh

At the very least you have Yahweh as the Great Light Giver, the Creator, giving light and life to all men (cf. Prov. 22:2)

But this seeming obvious/simple fact also has implications for both the “poor” and the “oppressors.” If God gives life to both, this means that He is sovereign. Oppressors should beware lest their oppressing be judged and the “light of their eyes” is taken away. Conversely, the poor should not grow weary or bitter because it is Yahweh who continues to preserve them (however difficult their circumstances) and they can hope in Yahweh as the deliverer or the poor (Ps. 14:6, 22:26, 34:6, etc.).
Literally, it says “man of oppressors” which may also imply a kind of fellowship among the oppressors over against the singular “poor.” It may also describe social pressures to capitulate to the oppressive ways of some rather than to defend the poor.

The word for “meet together” is frequently used in highly emotionally charged situations: Jacob meeting Esau (Gen. 32:18, 33:8), Yahweh trying to kill Moses/his son (Ex. 4:24), David meeting Abigail (1 Sam. 25:20), meeting a she-bear robbed of cubs (Prov. 17:12). This may suggest that the proverb is insisting that both parties recognize the sovereignty of God in the moment of oppression. At the moment of conflict and oppression, both need to remember Yahwheh.