kai makarios estin hos ean mê skandalisthê en emoi (Matt. 11:6, Greek New Testament).
And blessed is anyone if they do not take offense at me (My translation).
For all you Greek buffs out there, the sentence before us is a third class conditional sentence. Our verb is in the Greek subjunctive mood, which means that the sentence is indicative of a general state of being that is true at all times. Jesus is saying that anyone who does not take offense at him, generally speaking at all times, then he or she is blessed.
Why would Jesus say that? Let's continue on and look at this verse's context and see if this question will be answered.
John the Baptist inquired into Jesus through his own disciples in vv. 2-6. He asked (through his disciples) Jesus, "Are you the Expected One, or shall we look for someone else?" (v. 3, NASB). Jesus replied with the following Messianic statement: "Go and report to John what you hear and see: the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he who does not take offense at me" (vv. 4-6, NASB). Jesus is confirming that he is the Messiah spoken of in the Old Testament. And as a final note in his answer to John, he adds to his affirmation to being the Messiah these words: "And blessed is anyone if they do not take offense at me" (v. 6).
Charles Ryrie claims that this statement needs to be read in light of verse 20: "Then He began to denounce the cities in which most of His miracles were done, because they did not repent" (NASB). However, we don't have any sort of linguistic link between the two verses. It might make sense, but it doesn't necessarily mean that Matthew was making that specific tie.
William Barclay rightly notes that v. 6 is said to John by Jesus. He comments that these words are basically saying, "I may not be doing things the way you thought I should, but the proof is in the pudding--I am the Messiah" (cf. William Barclay, Gospel of Matthew, The Daily Study Bible, vol. 2 (Edinburgh: The Saint Andrew Press, 1958), 4). John apparently had some doubts about the identify of Jesus. So, he asked Jesus to clarify for him. But what caused those doubts?
The last time we heard of John the Baptist in the Gospel of Matthew was way back in chapter three when he baptized Jesus. It was there that John should have seen the Spirit rest on Jesus and hear the voice of God from heaven say, "This is My beloved Son, in whom I am well-pleased" (v. 17). How much more proof would he need than that? What caused those doubts?
Perhaps there were no doubts. Could it be that Barclay is wrong? Might it be that Jesus is simply offensive, and therefore it is hard to receive his message? As such, could it be that all who receive his message are therefore blessed because they did not take offense with Jesus? If this thinking is correct, then Ryrie might actually be right. Note the rest of the context of chapter 11. Jesus rightly notes to the crowds that were apparently with him that they did not accept John's testimony or his own (vv. 18-19). They had taken offense to John and Jesus and had rejected what they were heralding.
I would like to posit that Barclay and Ryrie are right, of only partially at most. Barclay pointed out the doubt that caused the question and Ryrie pointed out the connection with the failure of the people to positively receive the message. Skandalizô is to be understood in the light of these author's comments.
Jesus proclaimed a message while he was here on earth. All those who heard his message and believed--i.e., did not take offense and reject him and his word--were blessed. It makes sense, especially because he said his statement to John the Baptist, who was thrown in jail because he offended people with what he was proclaiming (the offense is implied but not specifically stated; Barclay makes this connection). People took offense at what John was proclaiming; violence resulted. John did his job as the messenger preceding the Messiah, but it didn't work out too well for John. Likewise, in the end, or at least near the end, Jesus would be crucified because people would take offense at what he said and violence would spring forth from it. Therefore, Jesus is eluding to his message, which is both his proclamation and his miracles, because both tell of who he is and what he is doing. All those who receive his message and do not take offense at it are blessed. Why? Because they have received what God intended for them, and they did not miss out on the blessing of Jesus Christ. This is how we ought to understand Jesus' statement here in Matthew 11:6, and as we consider skandalizô elsewhere in the New Testament, we will see why.
Stay tuned (You didn't think we would reach a definitive conclusion in the matter of one post, did you?) for more; we are just getting started.
Monday, April 30, 2007
Sunday, April 29, 2007
Offending People
This post begins a new series on offending people. First off, let's look at Jesus.
Jesus offended people. He offended people with his words. I know, someone is wondering how that could be, since the Bible says, "Though shalt not offend thy brother," right? If Jesus really offended people, whether with his words or actions, then wouldn't he be sinning if in fact the Bible does say, "Though shalt not offend thy brother"? Well, I could have missed it, but I have yet to find those words anywhere in the New Testament (If someone knows where they are, please tell me!). So, with that said, I have a theory that I am going to test with Scripture. Here is my theory:
Not offending people is not a New Testament moral or value in the same way that we think of offending people is wrong. I think that what we believe is offensive is off limits, but the New Testament doesn't share that concern in the same way. For example, we think that it would be wrong to call someone a name and therefore offend that person. However, Jesus called the Pharisees names and offended them. Therefore, I think we should reconsider what we believe about offending people and to reexamine what the New Testament has to say about it.
To begin, let's examine the Greek word for offense or offend, skandalizô. This word, skandalizô, is used 29 times in the New Testament. Seven times this word is used of giving offense. Most of the time it's used of Jesus or Jesus uses it of himself. What's interesting is he never apologized for offending people. He wasn't so concerned with people being offended with his words or actions. The following passages contain skandalizô: Matthew 11:6; Matthew 13:57; Matthew 15:12; Matthew 17:27; Mark 6:3; Luke 7:23; and Galatians 5:11. It is to these passages of Scripture that we will turn to over the next 7 posts in this series. In those posts we will examine the use of skandalizô in those verses, and those verses will be examined in light of their immediate contexts. Please join me as I test my theory against the backdrop of Scripture as I determine if offending people should be a concern of ours as Christians, and if so, to what extent.
Jesus offended people. He offended people with his words. I know, someone is wondering how that could be, since the Bible says, "Though shalt not offend thy brother," right? If Jesus really offended people, whether with his words or actions, then wouldn't he be sinning if in fact the Bible does say, "Though shalt not offend thy brother"? Well, I could have missed it, but I have yet to find those words anywhere in the New Testament (If someone knows where they are, please tell me!). So, with that said, I have a theory that I am going to test with Scripture. Here is my theory:
Not offending people is not a New Testament moral or value in the same way that we think of offending people is wrong. I think that what we believe is offensive is off limits, but the New Testament doesn't share that concern in the same way. For example, we think that it would be wrong to call someone a name and therefore offend that person. However, Jesus called the Pharisees names and offended them. Therefore, I think we should reconsider what we believe about offending people and to reexamine what the New Testament has to say about it.
To begin, let's examine the Greek word for offense or offend, skandalizô. This word, skandalizô, is used 29 times in the New Testament. Seven times this word is used of giving offense. Most of the time it's used of Jesus or Jesus uses it of himself. What's interesting is he never apologized for offending people. He wasn't so concerned with people being offended with his words or actions. The following passages contain skandalizô: Matthew 11:6; Matthew 13:57; Matthew 15:12; Matthew 17:27; Mark 6:3; Luke 7:23; and Galatians 5:11. It is to these passages of Scripture that we will turn to over the next 7 posts in this series. In those posts we will examine the use of skandalizô in those verses, and those verses will be examined in light of their immediate contexts. Please join me as I test my theory against the backdrop of Scripture as I determine if offending people should be a concern of ours as Christians, and if so, to what extent.
Saturday, April 28, 2007
Returning to Infant Baptism
So, why not? I ask because although I believe that baptism is a believer's rite and that it is the most biblical understanding of the four groups--Catholics, Lutherans, Presbyterians/Reformed, and Baptist, Anabaptist and "Evangelical"--across the two categories--God initiates and the person initiates--I cannot deny that there is a hint within the New Testament for infant baptism, nor can I deny that it has been successful throughout the ages with many people. Even though there is not a strong biblical case for infant baptism, who are we to disqualify the testimony of those who were baptized as infants, say that God didn't take the initiative in pursuing that person as a baby and count their baptism as unworthy? There is in fact a slight allowance for infant baptism in the New Testament; who are we to simply ignore that allowance for the sake of upholding what we believe to be the best understanding for baptism? Should we not seek to allow the New Testament in its totality inform us of our baptismal rite?
We need to allow for some wiggle room here, lest we continue to create factions amongst the body of Christ. And the issue goes both ways. Although I have never heard a person from an infant baptism practicing church say that Baptists, for example, have it all wrong, to be fair I need to say that infant baptism supporters shouldn't deny the practice of total submersion. Typically my ears have always heard the negative remarks coming from the Baptist, Anabaptist and "Evangelical" side. I firmly believe that we need to accept someone's baptism performed by the church as valid, no matter how they were baptized, whether as a baby, child or adult, or by sprinkling, pouring or total submersion. When we don't, which is what commonly happens now, we cause division, which drives against the New Testament's exhortation to pursue peace and unity at all cost. Perhaps the Evangelical Covenant's motto is right--we should "agree to disagree" (I am sure they didn't coin that phrase, and that other people have used it, but the Evangelical Covenant was the first place I heard it, so that is who I am attributing it to). In an effort to pursue peace and unity, we should agree to disagree in the minor details of baptism and simply rejoice that someone was baptized at all. If someone was baptized as a believer, then we have cause to rejoice! If someone was baptized as an infant and when that infant grew up God's work was confirmed later in life, then we have just as much cause to rejoice! Rejoice in a believers' baptism--whether that believer was baptized as an infant before they made a faith-choice or afterwards--because they have partook of the baptismal rite at some point in their life.
We need to allow for some wiggle room here, lest we continue to create factions amongst the body of Christ. And the issue goes both ways. Although I have never heard a person from an infant baptism practicing church say that Baptists, for example, have it all wrong, to be fair I need to say that infant baptism supporters shouldn't deny the practice of total submersion. Typically my ears have always heard the negative remarks coming from the Baptist, Anabaptist and "Evangelical" side. I firmly believe that we need to accept someone's baptism performed by the church as valid, no matter how they were baptized, whether as a baby, child or adult, or by sprinkling, pouring or total submersion. When we don't, which is what commonly happens now, we cause division, which drives against the New Testament's exhortation to pursue peace and unity at all cost. Perhaps the Evangelical Covenant's motto is right--we should "agree to disagree" (I am sure they didn't coin that phrase, and that other people have used it, but the Evangelical Covenant was the first place I heard it, so that is who I am attributing it to). In an effort to pursue peace and unity, we should agree to disagree in the minor details of baptism and simply rejoice that someone was baptized at all. If someone was baptized as a believer, then we have cause to rejoice! If someone was baptized as an infant and when that infant grew up God's work was confirmed later in life, then we have just as much cause to rejoice! Rejoice in a believers' baptism--whether that believer was baptized as an infant before they made a faith-choice or afterwards--because they have partook of the baptismal rite at some point in their life.
Friday, April 27, 2007
Infant Baptism
In talking on the sacraments in my systematic theology class at Fuller that I am currently taking we recently addressed baptism. As many of you know, baptism takes different forms for different churches/denominations. Additionally, it has a different understanding in different churches/denominations. What I am wanting to note and think about here is infant baptism.
For many, infant baptism poses no problem. For still many others, infant baptism poses a threat to everything they stand for. So what is infant baptism and why do not a few people believe it is biblical?
New Testament households were baptized. Jesus said, "Let the little children come unto me." With this New Testament information combined with the high infant mortality rates in the Roman Empire, infant baptism became an official practice by 397 AD because parents wanted to save their children in case they died. In fact, this practice went unchallenged until the 1500s by the Anabaptists. Luther, one of Christianity's greatest leaders throughout the history of the church, upheld infant baptism. Luther said the following of infants in regard to baptism:
The second position believes that baptism is God's initiative whereas the first believes it is a personal initiative. In the view that baptism is God's initiative, the act of baptism is believed to be how someone receives the initial gift of salvation. For Catholics, baptism itself works equivalent as salvation. For Lutherans, baptism along with faith work together in which the faith must be present in order for baptism to work. For the Presbyterians and other Reformed, baptism, still believing that it is God's initiative, is viewed as a sign and seal of the New Covenant. For this group, the Presbyterian/Reformed, a threefold covenant is made in the baptismal event. One, a promise by God is made in which God promises that he will save the child being baptized. Two, a promise by the parents is made in which the parents promise that they will bring the child up in the way that they should go. Three, a promise by the community in which the congregation will bring the child up in the same way. The personal initiative, held by Baptists, Anabaptists and "Evangelicanism," believes baptism to be something that should not happen to babies because it should only happen to people who have a conscious faith. For them baptism is something that belongs to believers. They believe that a person should repent of their sins, then they should exercise their faith, and finally they should be baptized after having first given proof of their discipleship.
I grew up with a Baptist and an Assembly of God background, which is to say that I grew up as an Evangelical. The last understanding is not only what I was initially taught, but it is also what I believe. However, is there not some wiggle room here? Is there not the ability to allow for the differences in practice and theology of baptism? Would it be acceptable for me to believe that infant baptism is biblical? Would it be acceptable for me to say that infant baptism is theologically sound and valid? Well, in answer to those questions, I would like to answer with another question--"Why not?"
For many, infant baptism poses no problem. For still many others, infant baptism poses a threat to everything they stand for. So what is infant baptism and why do not a few people believe it is biblical?
New Testament households were baptized. Jesus said, "Let the little children come unto me." With this New Testament information combined with the high infant mortality rates in the Roman Empire, infant baptism became an official practice by 397 AD because parents wanted to save their children in case they died. In fact, this practice went unchallenged until the 1500s by the Anabaptists. Luther, one of Christianity's greatest leaders throughout the history of the church, upheld infant baptism. Luther said the following of infants in regard to baptism:
Babies are in the best position of anybody to represent the gospel--they are utterly helpless and God must begin the good work in them.Basically, there are two prominent positions on infant baptism. First, if you think baptism is your representation of your faith, then you will not approve of infant baptism. Second, if you think baptism is God's work, then you will approve of infant baptism. Here's why.
The second position believes that baptism is God's initiative whereas the first believes it is a personal initiative. In the view that baptism is God's initiative, the act of baptism is believed to be how someone receives the initial gift of salvation. For Catholics, baptism itself works equivalent as salvation. For Lutherans, baptism along with faith work together in which the faith must be present in order for baptism to work. For the Presbyterians and other Reformed, baptism, still believing that it is God's initiative, is viewed as a sign and seal of the New Covenant. For this group, the Presbyterian/Reformed, a threefold covenant is made in the baptismal event. One, a promise by God is made in which God promises that he will save the child being baptized. Two, a promise by the parents is made in which the parents promise that they will bring the child up in the way that they should go. Three, a promise by the community in which the congregation will bring the child up in the same way. The personal initiative, held by Baptists, Anabaptists and "Evangelicanism," believes baptism to be something that should not happen to babies because it should only happen to people who have a conscious faith. For them baptism is something that belongs to believers. They believe that a person should repent of their sins, then they should exercise their faith, and finally they should be baptized after having first given proof of their discipleship.
I grew up with a Baptist and an Assembly of God background, which is to say that I grew up as an Evangelical. The last understanding is not only what I was initially taught, but it is also what I believe. However, is there not some wiggle room here? Is there not the ability to allow for the differences in practice and theology of baptism? Would it be acceptable for me to believe that infant baptism is biblical? Would it be acceptable for me to say that infant baptism is theologically sound and valid? Well, in answer to those questions, I would like to answer with another question--"Why not?"
Thursday, April 19, 2007
The Purpose of Blogging and the Reason for Talking on Words
I have posted on the different usages of crap, suck, and piss, and you may be wondering why. Well, I like language. Therefore, when I come to points in my life where I experience abuse or mild forms of it in the form of language, I am ready to take a stand. Although my blog is a passive way of confronting the issues, no matter how minute and silly, it does allow me the opportunity to work them out in my own timing and way. I realize that their understanding of words and biblical understanding may be faulty, and so I cannot simply stand still and be quiet and allow those around them to be harmed by their limitations. I try to use this blog to take that stand and to voice my opinion to the internet world, which is much more lasting than if I were to speak to the people in a brief moment that will not last. Although very few, if any, people read this blog, it is my hope that at some point in the existence of my life and this blog my voice will eventually be heard and will spread and in some way or another effect change. In a sense, this is a spiritual exercise for me, as I am praying and hoping that God will use this blog and what I write to his glory. This reason is why I write on my blog, and I talk on words because I hope that some good will come out of it in the long run--that in terms of our words we will learn to live a life of biblical freedom and not of rules.
Tuesday, April 17, 2007
The Use of the Phrase, Pissed Off
If someone is "pissed off" or if I "piss someone off," that means someone is angry or I made someone angry. However, that word, piss, is offensive to a lot of people. Yeah, this word is vulgar, but what precisely does that mean? Let's hark back to what I mentioned before in my previous post. In talking on the use of the word suck, I wrote the following:
In order to answer that question, we must define what we mean by vulgar. Turning to the Oxford English Dictionary, vulgar can be defined as something that lacks "sophistication or good taste." Is this what we mean in relation to that sexually loaded use of suck? It could be, but in light of the other possibilities, it is not likely. It was originally defined to mean "of or pertaining to the masses," meaning that it meant "common." This possibility does not really fit the situation the best, but it does work. In terms of lacking good taste, the Oxford English Dictionary defines vulgar in this way: "making explicit and offensive reference to sex or bodily functions." Now we are talkin'! This use is what we mean by vulgar when we talk of suck in reference to sexual experiences. Now the question is, do all uses of suck refer to sexual experiences? ("Another Use of the Word, Suck," James Gregory's Blog)Note the different meanings of vulgar. It can mean "common," "lacking good taste," "lacking sophistication," or "making explicit and offensive reference to sex or bodily functions." The question is, which use is used in reference to the word piss? Well, it is obviously not being used in the sense of taking sex lightly. We could be meaning lacking good taste or sophistication. Or we could be meaning something that is common. In terms of lacking good taste or sophistication, what we really mean is that it is "unrefined." I would wager that "unrefined" is what we mean when we say piss is vulgar. It certainly isn't cultured or complex english that shows one's high status as a prosperous and educated citizen who is well-versed in the language; rather, it is the vocabulary of a simple person who has not developed their english or is too mad to think with complicated words. The point here is that the word vulgar does not necessarily mean "bad." Therefore, we ought not to attribute the idea of badness to the word piss too quickly. Instead, we ought to weigh and measure the information available to us. In looking at vulgar, we see that piss is probably used in an unrefined way most often in American culture to indicate anger. It is not sexually derogatory, generally speaking, and although it is common, it does demonstrate a lack of sophistication, which is only to be expected, because people rarely put on a "sophisticated" display of anger.
Another Use of the Word, Suck
Yesterday, I explored the use of the word suck. I noted that it has several meanings but the typical practice is for people to attribute one meaning of the word to its every contextual use, which is erroneous. Today, I am going to look at how the word might be used in a vulgar way.
According to the Oxford English Dictionary, suck is vulgar when used in a phrase relating to sexual experiences (obviously I toned it down here; look it up if you want to see what the dictionary actually provides). The question is, what makes this use vulgar?
In order to answer that question, we must define what we mean by vulgar. Turning to the Oxford English Dictionary, vulgar can be defined as something that lacks "sophistication or good taste." Is this what we mean in relation to that sexually loaded use of suck? It could be, but in light of the other possibilities, it is not likely. It was originally defined to mean "of or pertaining to the masses," meaning that it meant "common." This possibility does not really fit the situation the best, but it does work. In terms of lacking good taste, the Oxford English Dictionary defines vulgar in this way: "making explicit and offensive reference to sex or bodily functions." Now we are talkin'! This use is what we mean by vulgar when we talk of suck in reference to sexual experiences. Now the question is, do all uses of suck refer to sexual experiences?
The Oxford English Dictionary demonstrates that the answer to this question is, "No." The first and foremost definition of suck must defy a positive answer to our question. It defines suck in this way: "draw into the mouth by contracting the muscles of the lip and mouth to make a partial vacuum." For example, "They suck their milkshake through a straw." In this instance, there is no vulgar, sexual reference. Therefore, in every case we will not interpret the word suck to be a vulgar reference to sexual experience; rather, we must allow the context to determine how we will understand how this word is being used.
Well, what are the other options for understanding the word suck? The Oxford English Dictionary gives several definitions: to draw out by use of a vacuum; the use of suction; (figuratively) to get involved or drawn into something against one's choosing; or (informally) to be very bad, disagreeable or disgusting. These are only some of the understandings of the word, but the point is clear--there are many definitions and usages of this word, so we must allow the context to determine how we will interpret this word.We must not focus on one definition of this word and apply it to every contextual usage. People can use this word to mean something very different from what you think, so it is up to you to allow the context--and nothing else--to determine what they said and meant.
According to the Oxford English Dictionary, suck is vulgar when used in a phrase relating to sexual experiences (obviously I toned it down here; look it up if you want to see what the dictionary actually provides). The question is, what makes this use vulgar?
In order to answer that question, we must define what we mean by vulgar. Turning to the Oxford English Dictionary, vulgar can be defined as something that lacks "sophistication or good taste." Is this what we mean in relation to that sexually loaded use of suck? It could be, but in light of the other possibilities, it is not likely. It was originally defined to mean "of or pertaining to the masses," meaning that it meant "common." This possibility does not really fit the situation the best, but it does work. In terms of lacking good taste, the Oxford English Dictionary defines vulgar in this way: "making explicit and offensive reference to sex or bodily functions." Now we are talkin'! This use is what we mean by vulgar when we talk of suck in reference to sexual experiences. Now the question is, do all uses of suck refer to sexual experiences?
The Oxford English Dictionary demonstrates that the answer to this question is, "No." The first and foremost definition of suck must defy a positive answer to our question. It defines suck in this way: "draw into the mouth by contracting the muscles of the lip and mouth to make a partial vacuum." For example, "They suck their milkshake through a straw." In this instance, there is no vulgar, sexual reference. Therefore, in every case we will not interpret the word suck to be a vulgar reference to sexual experience; rather, we must allow the context to determine how we will understand how this word is being used.
Well, what are the other options for understanding the word suck? The Oxford English Dictionary gives several definitions: to draw out by use of a vacuum; the use of suction; (figuratively) to get involved or drawn into something against one's choosing; or (informally) to be very bad, disagreeable or disgusting. These are only some of the understandings of the word, but the point is clear--there are many definitions and usages of this word, so we must allow the context to determine how we will interpret this word.We must not focus on one definition of this word and apply it to every contextual usage. People can use this word to mean something very different from what you think, so it is up to you to allow the context--and nothing else--to determine what they said and meant.
Monday, April 16, 2007
The Use of the Word, Suck
I am frustrated. People seem to focus on the use of a word in terms of only one of its uses. Suck is no exception. Not a few people think that this word ought not to be used to describe a negative situation. They reason to themselves and with others, "Well, if the person [who uses it] only knew what the word actually means, they would not say it." However, words can have several different meanings and each meaning has a particular context, so we must not be dishonest and apply one use and definition of a word to all contexts. In the case of our word, it can and does mean something sexual (look it up for yourselves), but by no means is it always used in that sense. In fact, the Oxford English Dictionary defines suck in such a way that when it is used intransitively it can informally mean, "be very bad, disagreeable, or disgusting." In this use, suck is not a sexual, derogatory comment. The problem is, as I have already noted, people forget that words can have several meanings and not every meaning attached to that word will be applied in every context.
Sunday, April 15, 2007
Making Decisions
Yesterday at Bayside Pastor Ray started a seven week series on decisions called, "The Seven Best Decisions You'll Ever Make". Yesterday's sermon started it off with an introduction to decisions and decision-making. The first half of the sermon identified why decisions are important, while the second half identified how to make good decisions. Allow me to briefly summarize his sermon, and then I will make a few comments about it.
The first half of the sermon identified four reasons why decisions are important. First, my decisions determine my future. It is not my circumstances that determine my future. Why? Because my decisions lead me in a particular direction and my direction locks in my destiny. Second, my decisions determine the quality of my life. Good decisions versus bad decisions will determine the quality of my life. Third, my decisions determine my impact and influence. The decisions I make will have an impact and influence on others, whether they are good or bad. Finally, my decisions determine my ultimate destiny. My present decisions now will have an impact on what will happen after this life. The decisions that we make matter greatly, so we had better be making good ones, but how do we do that?
The second half of the sermon determined four tests to follow to make good decisions. One test is the ideal test, which asks, "Is it in harmony with God's word?" There is an underlying, bigger question here that is, "What will be my highest authority?" There are at least three negative authorities we could have. We could buy into culture, but it is constantly changing its values. We could buy into tradition, but it hinders development. We could buy into feelings, but those are fleeting. Christians need to base their decisions on the Word of God, which should be their highest authority. Another test is the integrity test. The integrity test asks, "Will it make me a better person?" If the decisions I make will make me a better person, then they are probably good decisions. A similar test is the influence test, which, instead of determining if the decisions are good for the individual. this test determines if the decisions are good for the group or community. The influence test asks, "Will it harm or help other people?" Sometimes we need to make decisions for the benefit of others rather than for the self. A final test is the investment test, which asks, "Is it the best use of my life?" A good decision will be one that makes the best use of life; in a way it is optimal living. Decisions matter, and good decisions can be made by examining life-decisions' options with the ideal, integrity, influence and investment tests.
The whole point about this sermon was to identify that God has things he wants for you and he doesn't want you to miss out on them. Pastor Ray used a story at the beginning of the sermon that went something like this:
A newlywed couple came to a bed and breakfast for their honeymoon on their wedding night. They checked in and went to the bridal suite. When they got to their room, they walked in the door and found a sofa, table and bar, but no bed. They soon discovered that the sofa contained a hide-a-bed. Being too tired from the busy day that had just occurred, they went to bed. It was no use, because the lumpy mattress caused them to toss and turn all night. The next morning, the husband went down to the front desk to complain, after all, it was their honeymoon and it wasn't working too well, especially since they were paying extra money for the bridal suite, and it wasn't even sweet (pardon the pun; no it wasn't in the story Pastor Ray told). The husband complained to the employee at the front desk, told them that he was upset that they were paying a whole lot of money for a sofa hide-a-bed and that they were not having a good time on their honeymoon. The employee said, "Wait a second. I don't understand. Didn't you open the door to the bridal suite's main room?" The couple had neglected to open a door that they thought led to a closet; it was that door that led to the main room, where a king-sized bed, Jacuzzi, and love basket awaited them.
Pastor Ray used this story to demonstrate that God does not want us to miss what he has in store for us on the other side of the door. We need to make good decisions so that we do not leave what is behind our main room doors undiscovered. Our decisions matter and we need to make good ones.
This message is good. It is important to note, however, that this message is not identifying how to be prosperous. It is not saying that by making good decisions everything will go our way and we won't have a worry in the world. All this message is saying is our decisions matter because they have a huge impact on our lives. It indicates that we will miss out on what is behind our main room doors if we make bad decisions. Realize that the analogy can only go so far; in fact it is not perfect. But the main point, when we decide to do something we reap the consequences, is an important one. We need to realize that our decisions matter and that they will have consequences, whether positive or negative, and that God never promised us easy, happy-go-lucky lives. God has plans for our lives, most definitely. However, he never promised to make our lives free from worries. God is not a butler who waits on us hand and foot, nor is he a genie who gives us our every wish. This message was not saying good decisions give you a butler or genie God. What it was saying was God wants you to make good decisions, otherwise you will miss out on what he desires for you.
The first half of the sermon identified four reasons why decisions are important. First, my decisions determine my future. It is not my circumstances that determine my future. Why? Because my decisions lead me in a particular direction and my direction locks in my destiny. Second, my decisions determine the quality of my life. Good decisions versus bad decisions will determine the quality of my life. Third, my decisions determine my impact and influence. The decisions I make will have an impact and influence on others, whether they are good or bad. Finally, my decisions determine my ultimate destiny. My present decisions now will have an impact on what will happen after this life. The decisions that we make matter greatly, so we had better be making good ones, but how do we do that?
The second half of the sermon determined four tests to follow to make good decisions. One test is the ideal test, which asks, "Is it in harmony with God's word?" There is an underlying, bigger question here that is, "What will be my highest authority?" There are at least three negative authorities we could have. We could buy into culture, but it is constantly changing its values. We could buy into tradition, but it hinders development. We could buy into feelings, but those are fleeting. Christians need to base their decisions on the Word of God, which should be their highest authority. Another test is the integrity test. The integrity test asks, "Will it make me a better person?" If the decisions I make will make me a better person, then they are probably good decisions. A similar test is the influence test, which, instead of determining if the decisions are good for the individual. this test determines if the decisions are good for the group or community. The influence test asks, "Will it harm or help other people?" Sometimes we need to make decisions for the benefit of others rather than for the self. A final test is the investment test, which asks, "Is it the best use of my life?" A good decision will be one that makes the best use of life; in a way it is optimal living. Decisions matter, and good decisions can be made by examining life-decisions' options with the ideal, integrity, influence and investment tests.
The whole point about this sermon was to identify that God has things he wants for you and he doesn't want you to miss out on them. Pastor Ray used a story at the beginning of the sermon that went something like this:
A newlywed couple came to a bed and breakfast for their honeymoon on their wedding night. They checked in and went to the bridal suite. When they got to their room, they walked in the door and found a sofa, table and bar, but no bed. They soon discovered that the sofa contained a hide-a-bed. Being too tired from the busy day that had just occurred, they went to bed. It was no use, because the lumpy mattress caused them to toss and turn all night. The next morning, the husband went down to the front desk to complain, after all, it was their honeymoon and it wasn't working too well, especially since they were paying extra money for the bridal suite, and it wasn't even sweet (pardon the pun; no it wasn't in the story Pastor Ray told). The husband complained to the employee at the front desk, told them that he was upset that they were paying a whole lot of money for a sofa hide-a-bed and that they were not having a good time on their honeymoon. The employee said, "Wait a second. I don't understand. Didn't you open the door to the bridal suite's main room?" The couple had neglected to open a door that they thought led to a closet; it was that door that led to the main room, where a king-sized bed, Jacuzzi, and love basket awaited them.
Pastor Ray used this story to demonstrate that God does not want us to miss what he has in store for us on the other side of the door. We need to make good decisions so that we do not leave what is behind our main room doors undiscovered. Our decisions matter and we need to make good ones.
This message is good. It is important to note, however, that this message is not identifying how to be prosperous. It is not saying that by making good decisions everything will go our way and we won't have a worry in the world. All this message is saying is our decisions matter because they have a huge impact on our lives. It indicates that we will miss out on what is behind our main room doors if we make bad decisions. Realize that the analogy can only go so far; in fact it is not perfect. But the main point, when we decide to do something we reap the consequences, is an important one. We need to realize that our decisions matter and that they will have consequences, whether positive or negative, and that God never promised us easy, happy-go-lucky lives. God has plans for our lives, most definitely. However, he never promised to make our lives free from worries. God is not a butler who waits on us hand and foot, nor is he a genie who gives us our every wish. This message was not saying good decisions give you a butler or genie God. What it was saying was God wants you to make good decisions, otherwise you will miss out on what he desires for you.
Sunday, April 8, 2007
A Song for Easter Celebration
I am hoping that this song, All the Earth Will Sing Your Praises, will be utilized in the Easter Celebration service I am about to go to. In case you don't know the lyrics to this song, allow me to share them with you.
You took and You take our sins away, O GodI love the lyrics of this song. It proclaims victory and hope--victory because Jesus has overcome the grave; hope because Jesus is coming again. It's a past recognition and a future focus. It looks at what God has done and what God will do. It identifies that in the end all the earth will sing praises to God. Indeed, every knee will bow and every tongue will confess that Jesus Christ is Lord (Phil 2:10-11).
You give and You gave Your life away for us
You came down, You saved us through the cross
Our hearts are changed because of Your great love
(Chorus)
You lived, You died
You said in three days You would rise
You did, You're alive
You rule, You reign
You said You're coming back again
I know You will
And all the earth will sing Your praises
All the earth will sing Your praises
Music and lyrics by Paul Baloche
© 2003 Integrity's Hosanna! Music
CCLI# 4037057
Saturday, April 7, 2007
The Easter Problem
After class today I was thinking to myself in a solitary, cold place that there is something wrong with Easter. I am sure that this is not news to anyone, not even me, but it was something that I just realized out of the blue this afternoon. The problem that I see is many Protestant Evangelicals have boiled Easter down to an hour and a half church session with a meal either before or after followed by an egg hunt amidst some family and/or friends. What I want to focus on here is that typically Protestant Evangelicals have find no greater significance in Easter than a regular Sunday apart from the candy, eggs, meals and family/friends. It seems that Easter has lost its value among Protestant Evangelicals. Lent and passion plays do not receive much emphasis if at all. I grew up in Baptist churches and at an Assemblies of God christian school (K-12) and never once was taught about lent. I only went to a handful of passion plays growing up. All Easter has been to me is a basket of goodies, church in the morning, and family/friends in the afternoon. I have to say that something is wrong with this picture.
Shouldn't Easter be given more focus? It is the one day out of the year that we take the time to publicly recognize the life, death and resurrection of Jesus Christ. Think about that. God came to this earth in the person of Jesus Christ so that he could live among us just so that he could die before us only to raise himself up for our sake. Jesus is God's gift to us. Should we not have a sense of deep reverence for the work of Christ? But it seems that amongst my Protestant Evangelical peers there is a lack of reverence. My peers and I have boiled Easter down to just another Sunday, which is a problem. This is the Easter problem, that Easter is treated no differently than the rest of the Sunday services that are held and the level of reverence concerning the work of Christ is shallow.
So what can I do? I recognize that there is a problem with Easter and I want to do something about it, but what can I do? Well, I can start with myself. I can at least for this year, although late in the game, I can prepare my heart for the acknowledgment of what is to come for tomorrow. How great an opportunity is it to take some time out of my Sunday to recognize the work of God through the life, death and resurrection of Jesus Christ? How awesome is it to be able to say that on this day almost 2,000 years ago Jesus Christ resurrected from the dead? How marvelous the ability to say that He is risen? But I don't have to stop there.
Next year I can try something new--lent. I can fast, abstain from something, and pray in penitence as I reflect on the work of God. That time of lent will help bring me into a more reverent spirit of Easter--of Christ's death and resurrection. I don't want Easter to be just like any other Sunday. I want it to be different. I want it to be serious and reverent, but at the same time fun and joyful. Basically, I want to go deeper, and I think lent will help me accomplish just that for next year.
Shouldn't Easter be given more focus? It is the one day out of the year that we take the time to publicly recognize the life, death and resurrection of Jesus Christ. Think about that. God came to this earth in the person of Jesus Christ so that he could live among us just so that he could die before us only to raise himself up for our sake. Jesus is God's gift to us. Should we not have a sense of deep reverence for the work of Christ? But it seems that amongst my Protestant Evangelical peers there is a lack of reverence. My peers and I have boiled Easter down to just another Sunday, which is a problem. This is the Easter problem, that Easter is treated no differently than the rest of the Sunday services that are held and the level of reverence concerning the work of Christ is shallow.
So what can I do? I recognize that there is a problem with Easter and I want to do something about it, but what can I do? Well, I can start with myself. I can at least for this year, although late in the game, I can prepare my heart for the acknowledgment of what is to come for tomorrow. How great an opportunity is it to take some time out of my Sunday to recognize the work of God through the life, death and resurrection of Jesus Christ? How awesome is it to be able to say that on this day almost 2,000 years ago Jesus Christ resurrected from the dead? How marvelous the ability to say that He is risen? But I don't have to stop there.
Next year I can try something new--lent. I can fast, abstain from something, and pray in penitence as I reflect on the work of God. That time of lent will help bring me into a more reverent spirit of Easter--of Christ's death and resurrection. I don't want Easter to be just like any other Sunday. I want it to be different. I want it to be serious and reverent, but at the same time fun and joyful. Basically, I want to go deeper, and I think lent will help me accomplish just that for next year.
ὀ δὲ λέγει αὐταῖς· μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὃπου ἔθηκαν αὐτόν.
But he said to them, "Do not be afraid. You seek Jesus of Nazareth the one who was crucified. He was raised; he is not here. Look, there is the place they put him."
Mark 16:6
Thursday, April 5, 2007
Unspiritual Thoughts: conclusion
Although elements of touchy-feely spirituality are present in the New Testament, the main focus is placed on practical spirituality. Doing what Christ commanded in terms of service of the kingdom is of first importance. Praying is important too as are other forms of spirituality, but the point is that practical stuff is the primary focus of the New Testament. My initial idea was right--as a whole the Church has misplaced its focus on touchy-feely spirituality. Some churches are better than others, perhaps, but in my experience, all but one of the churches I have been to--and I have been to several--are focused on the wrong thing. A faith that is not practical is a dead faith. Until the Church consistently focuses on practical faith, then those within the Church will either be immature or dead in faith, generally speaking. We need to get our hands dirty and dig deep, grounding our faith in what Christ has called us to--good works, which we were created for!
Unspiritual Thoughts: Romans
I wanted to take another look at Paul in regards to this spirituality issue. I thought I would take a look at Romans, since it has been one of the most influential books of the New Testament throughout history.
Romans says these things:
1. You need to be doers of the law and not merely a hearer (2:13)
2. You need to uphold the law (3:31)
3. Present your body as a living sacrifice to God (12:1)
4. Be transformed by the renewal of your mind (12:2)
5. Prove what the will of God is (12:2)
6. Do not think of yourself more highly than you should (12:3)
7. Think with sober judgment (12:3)
8. Think according to the measure of faith God has given you (12:3)
9. Use the gifts that have been given to you (12:6)
10. Genuinely love (12:9)
11. Hate what is evil (12:9)
12. Cling to good (12:9)
13. Love your brothers and sisters with brotherly affection (12:10)
14. Outdo others in showing honor to them (12:10)
15. Be aglow with the Spirit (12:11)
16. Never flag in zeal (12:11)
17. Rejoice in your hope (12:12)
18. Be patient in tribulation (12:12)
19. Be constant in prayer (12:12)
20. Contribute to the needs of the saints (12:13)
21. Practice hospitality (12:13)
22. Bless those who persecute you (12:14)
23. Do not curse those who persecute you (12:14)
24. Rejoice with those who rejoice (12:15)
25. Weep with those who weep (12:15)
26. Live in harmony with others (12:16)
27. Do not be haughty (12:16)
28. Associate with the lowly (12:16)
29. Do not repay evil for evil (12:17)
30. Take thought for what is noble in the sight of all (12:17)
31. Seek peace when necessary (12:18)
32. Do not avenge (12:19)
33. Do not be overcome by evil (12:21)
34. Overcome evil with good (12:21)
35. Be subject to the government (13:1)
36. Do what is good (13:3)
37. Pay your taxes (13:7)
38. Pay revenue (13:7)
39. Pay respect (13:7)
40. Pay honor (13:7)
41. Do not owe anything to anyone (13:8)
42. Owe only love (13:8)
43. Put on the armor of light (13:12)
44. Conduct ourselves becomingly (13:13)
45. Do not give yourself to reveling or drunkenness (13:13)
46. Do not give yourself to debauchery or licentiousness (13:13)
47. Do not give yourself to quarrelling or jealousy (13:13)
48. Put on the Lord Jesus Christ (13:14)
49. Make no provision for the flesh to gratify its desires (13:14)
50. Welcome those weak in faith (14:1)
51. Do not despise the weaker in faith (14:3)
52. Do not pass judgment on others (14:13)
53. Decide never to put a stumbling block or hindrance in the way of a brother (14:13)
54. Don’t let what you eat cause the ruin of one for whom Christ died (14:15)
55. Pursue what makes for peace and for mutual upbuilding (14:19)
56. Do not destroy the work of God for the sake of food (14:20)
57. The faith that you have, keep it between you and God (14:22)
58. Bear with the failings of the weak (15:1)
59. Please your neighbor for his good—edify him (15:2)
60. Live in harmony with others (15:5)
61. Welcome others (15:7)
62. Abound in hope (15:13)
63. Be full of goodness (15:14)
64. Be full of knowledge (15:14)
65. Instruct each other (15:14)
66. Take note of and avoid those who cause dissensions (16:17)
I find an emphasis here on unity. Paul is emphasizing all sorts of deeds that build up the unity of the church. He is practical in his letter to the Romans. There are touchy-feely spiritual elements within Romans, but the majority of the letter is practical exhortations. Paul has placed his stock in practical disciplines and not elsewhere.
Romans says these things:
1. You need to be doers of the law and not merely a hearer (2:13)
2. You need to uphold the law (3:31)
3. Present your body as a living sacrifice to God (12:1)
4. Be transformed by the renewal of your mind (12:2)
5. Prove what the will of God is (12:2)
6. Do not think of yourself more highly than you should (12:3)
7. Think with sober judgment (12:3)
8. Think according to the measure of faith God has given you (12:3)
9. Use the gifts that have been given to you (12:6)
10. Genuinely love (12:9)
11. Hate what is evil (12:9)
12. Cling to good (12:9)
13. Love your brothers and sisters with brotherly affection (12:10)
14. Outdo others in showing honor to them (12:10)
15. Be aglow with the Spirit (12:11)
16. Never flag in zeal (12:11)
17. Rejoice in your hope (12:12)
18. Be patient in tribulation (12:12)
19. Be constant in prayer (12:12)
20. Contribute to the needs of the saints (12:13)
21. Practice hospitality (12:13)
22. Bless those who persecute you (12:14)
23. Do not curse those who persecute you (12:14)
24. Rejoice with those who rejoice (12:15)
25. Weep with those who weep (12:15)
26. Live in harmony with others (12:16)
27. Do not be haughty (12:16)
28. Associate with the lowly (12:16)
29. Do not repay evil for evil (12:17)
30. Take thought for what is noble in the sight of all (12:17)
31. Seek peace when necessary (12:18)
32. Do not avenge (12:19)
33. Do not be overcome by evil (12:21)
34. Overcome evil with good (12:21)
35. Be subject to the government (13:1)
36. Do what is good (13:3)
37. Pay your taxes (13:7)
38. Pay revenue (13:7)
39. Pay respect (13:7)
40. Pay honor (13:7)
41. Do not owe anything to anyone (13:8)
42. Owe only love (13:8)
43. Put on the armor of light (13:12)
44. Conduct ourselves becomingly (13:13)
45. Do not give yourself to reveling or drunkenness (13:13)
46. Do not give yourself to debauchery or licentiousness (13:13)
47. Do not give yourself to quarrelling or jealousy (13:13)
48. Put on the Lord Jesus Christ (13:14)
49. Make no provision for the flesh to gratify its desires (13:14)
50. Welcome those weak in faith (14:1)
51. Do not despise the weaker in faith (14:3)
52. Do not pass judgment on others (14:13)
53. Decide never to put a stumbling block or hindrance in the way of a brother (14:13)
54. Don’t let what you eat cause the ruin of one for whom Christ died (14:15)
55. Pursue what makes for peace and for mutual upbuilding (14:19)
56. Do not destroy the work of God for the sake of food (14:20)
57. The faith that you have, keep it between you and God (14:22)
58. Bear with the failings of the weak (15:1)
59. Please your neighbor for his good—edify him (15:2)
60. Live in harmony with others (15:5)
61. Welcome others (15:7)
62. Abound in hope (15:13)
63. Be full of goodness (15:14)
64. Be full of knowledge (15:14)
65. Instruct each other (15:14)
66. Take note of and avoid those who cause dissensions (16:17)
I find an emphasis here on unity. Paul is emphasizing all sorts of deeds that build up the unity of the church. He is practical in his letter to the Romans. There are touchy-feely spiritual elements within Romans, but the majority of the letter is practical exhortations. Paul has placed his stock in practical disciplines and not elsewhere.
Unspiritual Thoughts: 1 Corinthians
So, now that I have explored James, 1 John and Luke, thus covering some general epistles and gospels, I thought it would be good to explore some of Paul. Now I am looking at Paul's first epistle to the Corinthians.
Paul tells the Corinthians these things in the first epistle:
1. Be unified--no dissension--by agreeing with one another (1:10)
2. Boast only in the Lord (1:31)
3. Judge all things if you are a spiritual person (3:14-16)
4. You should be a servant of Christ (4:1)
5. You should be a steward of the mysteries of God (4:1)
6. You should be a steward that is trustworthy (4:2)
7. Do not pronounce judgment on yourself or others (4:5)
8. Do not be puffed up in favor of one over another (4:6)
9. Be imitators of Paul (4:16)
10. Remove the wicked brother or sister from among you (5:2)
11. Do not associate yourself with the immoral brothers and sisters (5:9-13)
12. Do not take up lawsuit against your brothers and sisters (6:1-6)
13. Glorify God with your body (6:20)
14. Take a wife or husband if you must, but if you can, be single (7:1-11)
15. If you have an unbelieving spouse, stay with him or her unless they want to leave you (7:12-16)
16. Keep the commandments of God (7:19)
17. Stay in the state in which you were called to faith (7:20)
18. Love God (8:1-2)
19. Don't cause your brother or sister to stumble (8:7-13)
20. You should pay those who serve the body of Christ (9:3-14)
21. Do not desire evil (10:6)
22. Do not be idolaters (10:7)
23. Do not be involved in immorality (10:8)
24. Do not put the Lord to the test (10:9)
25. Do not grumble (10:10)
26. Shun the worship of idols (10:19)
27. Do not be partners with demons (10:20)
28. Do not seek your own good (10:24)
29. Seek the good of your neighbor (10:24)
30. Do everything to the glory of God (10:31)
31. Try to please all men (10:33)
32. Men: do not pray with your head covered (11:4)
33. Women: do not pray with your head uncovered (11:5)
34. Do not be contentious (11:16)
35. Do not take communion in an unworthy manner (11:27)
36. Earnestly desire the higher gifts (12:31)
37. Be love--be patient and kind, not jealous or boastful, not arrogant or rude, not insistent on your own way, not irritable or resentful, not rejoicing in wrong but rejoicing in what is right, bearing all things, believing all things, hoping in all things, and enduring in all things (13:4-7)
38. Make love be your aim (14:1)
39. Earnestly desire the spiritual gifts (14:2)
40. Especially desire the gift of prophecy (14:2)
41. Strive to excel in building up the church (14:12)
42. Let all things be done for edification (14:26)
43. Earnestly desire the gift of prophecy (14:39)
44. Do not forbid speaking in tongues (14:39)
45. Do everything in a decent and orderly way (14:40)
46. Do not be deceived (15:33)
47. Come to your senses (15:34)
48. Sin no more (15:34)
49. Be steadfast (15:58)
50. Be immovable (15:58)
51. Always abound in the work of the Lord (15:58)
52. Always know that the work done in the Lord is not in vain (15:58)
53. Financially support through weekly offerings those who are devoted to the service of the saints (16:2)
54. Be watchful (16:13)
55. Stand firm in your faith (16:13)
56. Be courageous (16:13)
57. Be strong (16:13)
58. Do everything in love (16:14)
59. Subject yourself to the services of the saints (16:16)
60. Love the Lord (16:22)
Paul spends a lot of time emphasizing that his readers in Corinth were infant Christians. Note in chapter three that he says they are still of the flesh. However, we know that the Corinthians were abundantly using all kinds of spiritual gifts in a disorderly way. What Paul emphasizes is that spiritual demonstrations and even works and deeds are nothing if they are not done alongside of love (chapter 13). Everything must be done in love, whether spiritual disciplines or acts of service. However, notice all the various commands. They are focused on the spiritual well-being of the believer, but not in the way we are taught to be nourished today. We are exhorted to do various things, many of which are for the purpose of unity and edification of the Church. Some of them, such as praying and prophesying, are expected of believers. Yet, these are not given as emphasis as the other things, such as love.
Paul exhorts his readers to be or to have love. How do they do that? By being kind and patient. Definitely not by being jealous, boastful, arrogant or rude. Certainly not by insisting on your own way. Obviously not by being irritable or resentful. In order for one to have or to be love they must not rejoice in wrong-doing but rejoice in what is right. They must bear, believe, hope and endure all things. For Paul, love is the most excellent way, and it must be characteristic of all believers. His readers were expected to love each other and to love God.
The emphasis in 1 Corinthians does not fall on touchy-feely spirituality; even though it does contain certain elements of it; rather, it falls on love in and through deeds—work in the Lord. The evidence points towards an emphasis on a practical faith in this epistle. The emphasis does not lie elsewhere.
Paul tells the Corinthians these things in the first epistle:
1. Be unified--no dissension--by agreeing with one another (1:10)
2. Boast only in the Lord (1:31)
3. Judge all things if you are a spiritual person (3:14-16)
4. You should be a servant of Christ (4:1)
5. You should be a steward of the mysteries of God (4:1)
6. You should be a steward that is trustworthy (4:2)
7. Do not pronounce judgment on yourself or others (4:5)
8. Do not be puffed up in favor of one over another (4:6)
9. Be imitators of Paul (4:16)
10. Remove the wicked brother or sister from among you (5:2)
11. Do not associate yourself with the immoral brothers and sisters (5:9-13)
12. Do not take up lawsuit against your brothers and sisters (6:1-6)
13. Glorify God with your body (6:20)
14. Take a wife or husband if you must, but if you can, be single (7:1-11)
15. If you have an unbelieving spouse, stay with him or her unless they want to leave you (7:12-16)
16. Keep the commandments of God (7:19)
17. Stay in the state in which you were called to faith (7:20)
18. Love God (8:1-2)
19. Don't cause your brother or sister to stumble (8:7-13)
20. You should pay those who serve the body of Christ (9:3-14)
21. Do not desire evil (10:6)
22. Do not be idolaters (10:7)
23. Do not be involved in immorality (10:8)
24. Do not put the Lord to the test (10:9)
25. Do not grumble (10:10)
26. Shun the worship of idols (10:19)
27. Do not be partners with demons (10:20)
28. Do not seek your own good (10:24)
29. Seek the good of your neighbor (10:24)
30. Do everything to the glory of God (10:31)
31. Try to please all men (10:33)
32. Men: do not pray with your head covered (11:4)
33. Women: do not pray with your head uncovered (11:5)
34. Do not be contentious (11:16)
35. Do not take communion in an unworthy manner (11:27)
36. Earnestly desire the higher gifts (12:31)
37. Be love--be patient and kind, not jealous or boastful, not arrogant or rude, not insistent on your own way, not irritable or resentful, not rejoicing in wrong but rejoicing in what is right, bearing all things, believing all things, hoping in all things, and enduring in all things (13:4-7)
38. Make love be your aim (14:1)
39. Earnestly desire the spiritual gifts (14:2)
40. Especially desire the gift of prophecy (14:2)
41. Strive to excel in building up the church (14:12)
42. Let all things be done for edification (14:26)
43. Earnestly desire the gift of prophecy (14:39)
44. Do not forbid speaking in tongues (14:39)
45. Do everything in a decent and orderly way (14:40)
46. Do not be deceived (15:33)
47. Come to your senses (15:34)
48. Sin no more (15:34)
49. Be steadfast (15:58)
50. Be immovable (15:58)
51. Always abound in the work of the Lord (15:58)
52. Always know that the work done in the Lord is not in vain (15:58)
53. Financially support through weekly offerings those who are devoted to the service of the saints (16:2)
54. Be watchful (16:13)
55. Stand firm in your faith (16:13)
56. Be courageous (16:13)
57. Be strong (16:13)
58. Do everything in love (16:14)
59. Subject yourself to the services of the saints (16:16)
60. Love the Lord (16:22)
Paul spends a lot of time emphasizing that his readers in Corinth were infant Christians. Note in chapter three that he says they are still of the flesh. However, we know that the Corinthians were abundantly using all kinds of spiritual gifts in a disorderly way. What Paul emphasizes is that spiritual demonstrations and even works and deeds are nothing if they are not done alongside of love (chapter 13). Everything must be done in love, whether spiritual disciplines or acts of service. However, notice all the various commands. They are focused on the spiritual well-being of the believer, but not in the way we are taught to be nourished today. We are exhorted to do various things, many of which are for the purpose of unity and edification of the Church. Some of them, such as praying and prophesying, are expected of believers. Yet, these are not given as emphasis as the other things, such as love.
Paul exhorts his readers to be or to have love. How do they do that? By being kind and patient. Definitely not by being jealous, boastful, arrogant or rude. Certainly not by insisting on your own way. Obviously not by being irritable or resentful. In order for one to have or to be love they must not rejoice in wrong-doing but rejoice in what is right. They must bear, believe, hope and endure all things. For Paul, love is the most excellent way, and it must be characteristic of all believers. His readers were expected to love each other and to love God.
The emphasis in 1 Corinthians does not fall on touchy-feely spirituality; even though it does contain certain elements of it; rather, it falls on love in and through deeds—work in the Lord. The evidence points towards an emphasis on a practical faith in this epistle. The emphasis does not lie elsewhere.
Unspiritual Thoughts: Luke
I thought it would be appropriate to look at one of the Gospels after having looked at James and 1 John. I chose to look at Luke because it is the longest of the Synoptics and because I had already looked at some Johannine literature.
This is what Luke wrote:
1. John the Baptist preached care for the needy (3:11)
2. John the Baptist preached only to take what was necessary (3:13)
3. John the Baptist preached against extortion (3:14)
4. Jesus preached love for enemies (6:27)
5. Jesus preached for you to do good to those who hate you (6:27)
6. Jesus preached for you to bless those who curse you (6:28)
7. Jesus preached for you to pray for those who mistreat you (6:28)
8. Jesus preached for you to give to those who ask of you, including your enemies (6:35)
9. Jesus preached for you to be merciful (6:36)
10. Jesus preached for you to not judge (6:37)
11. Jesus preached for you to not condemn (6:37)
12. Jesus preached for you to forgive (6:37)
13. Jesus preached for you to give to those who ask (6:38)
14. Jesus expected you to hear his words and put them into practice (6:47)
15. Jesus gave the Twelve apostles power and authority to drive out all demons and to cure diseases (9:1)
16. Jesus sent the Twelve out to preach the kingdom of God and to heal the sick (9:2)
17. Jesus taught the denial of one’s self for following him (9:23)
18. Jesus sent 72 disciples before him to preach the good news of the kingdom of God and to heal the sick and to drive out demons (10:1-23)
19. Jesus taught the necessity of loving those in need, i.e. neighbors (10:25-37)
20. Jesus taught the necessity and essentials of prayer (11:1-4)
21. Jesus taught that those who hear the words of God and obey them are blessed (11:28)
22. Jesus taught care for the poor (11:41)
23. Jesus taught for the provision of the poor by selling one’s possessions and giving the money to them (12:33)
24. Jesus taught that you should humble yourself (14:7-11)
25. Jesus taught for the invitation of the poor, crippled, lame and blind to banquets (14:13)
26. Jesus taught repentance (17:3-4)
27. Jesus taught the necessity for persistence in prayer (18:1-8)
28. Jesus taught the provision for the poor (18:22)
29. Jesus taught the responsibility of taxes (20:20-26)
30. Jesus taught the blessing of giving out from one’s poverty (21:1-4)
What I find interesting is that Jesus really pushes care for the poor. Jesus calls his disciples to preach and to heal but his main focus was on the lost poor. Yes, it is important to persistently pray, but that was not given much emphasis here. What is given the overwhelming majority of the emphasis is the practice of Jesus’ words; it is not enough simply to hear it--something must be done in addition to the hearing. And what does Jesus expect to be done? Caring and aiding the poor among other things like forgive and not judging. It all rests on a simple principle: do to others as you would have them do to you. If you see a poor person, think about what you would want others to do to you if you were in that situation. Would you not want help in your low position? Then give to that person whom you see is poor and help them. If someone comes to you and repents for a wrong doing they have done for you, then what should you do? Hold a grudge or forgive? Well, put yourself in his or her shoes. Would you want to be forgiven by the person you ask for forgiveness? Then forgive those who ask you to be forgiven.
The main evidence here in the Gospel of Luke is that spirituality is practical. Jesus cares for the poor. He wants you to pray, but he is more concerned that the poor are included and taken care of. He wants believers who put his words into practice. The explicit focus of Luke is simply that, and it is nothing else.
This is what Luke wrote:
1. John the Baptist preached care for the needy (3:11)
2. John the Baptist preached only to take what was necessary (3:13)
3. John the Baptist preached against extortion (3:14)
4. Jesus preached love for enemies (6:27)
5. Jesus preached for you to do good to those who hate you (6:27)
6. Jesus preached for you to bless those who curse you (6:28)
7. Jesus preached for you to pray for those who mistreat you (6:28)
8. Jesus preached for you to give to those who ask of you, including your enemies (6:35)
9. Jesus preached for you to be merciful (6:36)
10. Jesus preached for you to not judge (6:37)
11. Jesus preached for you to not condemn (6:37)
12. Jesus preached for you to forgive (6:37)
13. Jesus preached for you to give to those who ask (6:38)
14. Jesus expected you to hear his words and put them into practice (6:47)
15. Jesus gave the Twelve apostles power and authority to drive out all demons and to cure diseases (9:1)
16. Jesus sent the Twelve out to preach the kingdom of God and to heal the sick (9:2)
17. Jesus taught the denial of one’s self for following him (9:23)
18. Jesus sent 72 disciples before him to preach the good news of the kingdom of God and to heal the sick and to drive out demons (10:1-23)
19. Jesus taught the necessity of loving those in need, i.e. neighbors (10:25-37)
20. Jesus taught the necessity and essentials of prayer (11:1-4)
21. Jesus taught that those who hear the words of God and obey them are blessed (11:28)
22. Jesus taught care for the poor (11:41)
23. Jesus taught for the provision of the poor by selling one’s possessions and giving the money to them (12:33)
24. Jesus taught that you should humble yourself (14:7-11)
25. Jesus taught for the invitation of the poor, crippled, lame and blind to banquets (14:13)
26. Jesus taught repentance (17:3-4)
27. Jesus taught the necessity for persistence in prayer (18:1-8)
28. Jesus taught the provision for the poor (18:22)
29. Jesus taught the responsibility of taxes (20:20-26)
30. Jesus taught the blessing of giving out from one’s poverty (21:1-4)
What I find interesting is that Jesus really pushes care for the poor. Jesus calls his disciples to preach and to heal but his main focus was on the lost poor. Yes, it is important to persistently pray, but that was not given much emphasis here. What is given the overwhelming majority of the emphasis is the practice of Jesus’ words; it is not enough simply to hear it--something must be done in addition to the hearing. And what does Jesus expect to be done? Caring and aiding the poor among other things like forgive and not judging. It all rests on a simple principle: do to others as you would have them do to you. If you see a poor person, think about what you would want others to do to you if you were in that situation. Would you not want help in your low position? Then give to that person whom you see is poor and help them. If someone comes to you and repents for a wrong doing they have done for you, then what should you do? Hold a grudge or forgive? Well, put yourself in his or her shoes. Would you want to be forgiven by the person you ask for forgiveness? Then forgive those who ask you to be forgiven.
The main evidence here in the Gospel of Luke is that spirituality is practical. Jesus cares for the poor. He wants you to pray, but he is more concerned that the poor are included and taken care of. He wants believers who put his words into practice. The explicit focus of Luke is simply that, and it is nothing else.
Unspiritual Thoughts: 1 John
After having looked at the Epistle of James, I decided to look at 1 John--another one of my favorite books in the Bible--to see what it had to say about touchy-feely spirituality and practical spirituality. Here’s what I found.
John has this to say to those who would read his epistle:
1. Walk in the light (1:7)
2. Confess your sins (1:9)
3. Obey Christ’s commands (2:3)
4. Love your brother and sister (2:10)
5. Do not love the world or anything in the world (2:15)
6. Ensure what you heard from the beginning remains in you (2:24)
7. Remain in Christ (2:27)
8. Continue in Christ (2:28)
9. Hope that when we see Christ we will be like him (3:3)
10. Do not keep on sinning (3:6)
11. Do not let anyone lead you astray (3:7)
12. Do what is righteous (3:7)
13. Love each other (3:11)
14. Do not murder (3:12)
15. Do not be surprised that the world hates you (3:13)
16. Lay down your life for your brothers and sisters (3:16)
17. Use what you have to take care of those in need (3:17)
18. Love in deeds not with words (3:18)
19. Believe in the name of Jesus Christ (3:23)
20. Love one another (3:23)
21. Do not believe every spirit (4:1)
22. Test the spirits to see if they are from God (4:1)
23. Love one another (4:7)
24. Love one another (4:11)
25. Acknowledge Jesus as the Son of God (4:15)
26. Know and rely on God’s love for us (4:16)
27. Live in love (4:16)
28. Love your brothers and sisters (4:19-21)
29. Believe that Jesus is the Christ (5:1)
30. Believe that Jesus is born of God (5:1)
31. Love the Father (5:1)
32. Love the children of God (5:1)
33. Love God (5:2)
34. Carry out God’s commands (5:2)
35. Obey his commands (5:3)
36. Overcome the world (5:5)
37. Believe Jesus is the Son of God (5:5)
38. Believe in the Son of God (5:10)
39. Pray for your brother who sins in a way that does not lead to death (5:16)
40. Do not continue to sin (5:18)
41. Keep yourself from idols (5:21)
John’s understanding of faith is also very practical in a similar way to James. John is particularly interested in his readers demonstrating lives of love. Hate and murder are totally uncharacteristic of believers and therefore mark someone as an unbeliever. Love is characteristic of believers and therefore marks someone as a believer. True faith is one that acts out love for the children of God. This is the explicit truth of 1 John; faith is love acted out. Why does he not make much mention of touchy-feely spirituality? Well, he actually might.
Touchy-feely spirituality is to me a kind of spirituality focused on prayer and Scripture reading, for example, although it is not limited to such activities. One of the ways we love the children of God is by obeying the commands of God. One of those commands is in fact to dive into the words of Jesus, to keep his words and remain in them. John indirectly involves touchy-feely spirituality, but what he emphasizes is love first and foremost. But then I must ask, “What is love?”
Isn’t love a spiritual gift? Wouldn’t spiritual gifts fall into the touchy-feely spirituality mentioned already? Well, yeah, it could, but what would we make then of all the commands to love one another? Love is both a requirement and a gift. Therefore, it is possible to argue that John is all about the touchy-feely spirituality by way of his numerous exhortations to live a life of love, but it is not probable, as his exhortations are ethically guided for everyone in mind as a fruit of faith and of the Spirit, and it is not just for those who have this particular spiritual gift.
Real faith is identified by love for the brothers and sisters. Real faith is practical. I think it is fair to say that this message is one that has been preached fairly well in all of the churches that I have been to. I do want to point out that the emphasis of this letter is on being practical and not on touchy-feely spirituality, although it contains both elements in the epistle.
John has this to say to those who would read his epistle:
1. Walk in the light (1:7)
2. Confess your sins (1:9)
3. Obey Christ’s commands (2:3)
4. Love your brother and sister (2:10)
5. Do not love the world or anything in the world (2:15)
6. Ensure what you heard from the beginning remains in you (2:24)
7. Remain in Christ (2:27)
8. Continue in Christ (2:28)
9. Hope that when we see Christ we will be like him (3:3)
10. Do not keep on sinning (3:6)
11. Do not let anyone lead you astray (3:7)
12. Do what is righteous (3:7)
13. Love each other (3:11)
14. Do not murder (3:12)
15. Do not be surprised that the world hates you (3:13)
16. Lay down your life for your brothers and sisters (3:16)
17. Use what you have to take care of those in need (3:17)
18. Love in deeds not with words (3:18)
19. Believe in the name of Jesus Christ (3:23)
20. Love one another (3:23)
21. Do not believe every spirit (4:1)
22. Test the spirits to see if they are from God (4:1)
23. Love one another (4:7)
24. Love one another (4:11)
25. Acknowledge Jesus as the Son of God (4:15)
26. Know and rely on God’s love for us (4:16)
27. Live in love (4:16)
28. Love your brothers and sisters (4:19-21)
29. Believe that Jesus is the Christ (5:1)
30. Believe that Jesus is born of God (5:1)
31. Love the Father (5:1)
32. Love the children of God (5:1)
33. Love God (5:2)
34. Carry out God’s commands (5:2)
35. Obey his commands (5:3)
36. Overcome the world (5:5)
37. Believe Jesus is the Son of God (5:5)
38. Believe in the Son of God (5:10)
39. Pray for your brother who sins in a way that does not lead to death (5:16)
40. Do not continue to sin (5:18)
41. Keep yourself from idols (5:21)
John’s understanding of faith is also very practical in a similar way to James. John is particularly interested in his readers demonstrating lives of love. Hate and murder are totally uncharacteristic of believers and therefore mark someone as an unbeliever. Love is characteristic of believers and therefore marks someone as a believer. True faith is one that acts out love for the children of God. This is the explicit truth of 1 John; faith is love acted out. Why does he not make much mention of touchy-feely spirituality? Well, he actually might.
Touchy-feely spirituality is to me a kind of spirituality focused on prayer and Scripture reading, for example, although it is not limited to such activities. One of the ways we love the children of God is by obeying the commands of God. One of those commands is in fact to dive into the words of Jesus, to keep his words and remain in them. John indirectly involves touchy-feely spirituality, but what he emphasizes is love first and foremost. But then I must ask, “What is love?”
Isn’t love a spiritual gift? Wouldn’t spiritual gifts fall into the touchy-feely spirituality mentioned already? Well, yeah, it could, but what would we make then of all the commands to love one another? Love is both a requirement and a gift. Therefore, it is possible to argue that John is all about the touchy-feely spirituality by way of his numerous exhortations to live a life of love, but it is not probable, as his exhortations are ethically guided for everyone in mind as a fruit of faith and of the Spirit, and it is not just for those who have this particular spiritual gift.
Real faith is identified by love for the brothers and sisters. Real faith is practical. I think it is fair to say that this message is one that has been preached fairly well in all of the churches that I have been to. I do want to point out that the emphasis of this letter is on being practical and not on touchy-feely spirituality, although it contains both elements in the epistle.
Unspiritual Thoughts: James
In thinking on my initial post in this series, I decided to look at the New Testament in a more thorough way here on my blog. I decided to start with the Epistle of James, which is one of my favorite books of the New Testament let alone of the Bible.
James has these things to say to his readers:
1. Consider going through trials a joy (1:2)
2. Ask God for wisdom if you lack it (1:5)
3. When you ask God for wisdom you must believe without doubt (1:6)
4. The person in humble circumstances should take pride in that high position (1:9)
5. The person in rich circumstances should take pride in that humble position (1:10)
6. Be quick to listen (1:19)
7. Be slow to speak (1:19)
8. Be slow to anger (1:19)
9. Get rid of moral filth (1:21)
10. Get rid of the prevailing evil (1:21)
11. Humbly accept the word of God (1:21)
12. Listen to and practice the word (1:22)
13. Continually pry into the word and continually do what it says (1:25)
14. Keep a tight reign on your tongue (1:26)
15. Take care of orphans and widows (1:27)
16. Keep yourself unstained by the world (1:27)
17. Do not show favoritism (2:1-11)
18. Show mercy to others (2:12-13)
19. Demonstrate your faith by your works (2:14-26)
20. Tame your tongue (3:1-12)
21. Demonstrate your wisdom and understanding by your works (3:13-18)
22. Don’t quarrel (4:1)
23. Don’t be friends with the world (4:4)
24. Submit yourself to God (4:7)
25. Resist the devil (4:7)
26. Draw near to God (4:8)
27. Purify yourself of your sins (4:8)
28. Humble yourself before the Lord (4:10)
29. Do not slander others (4:11)
30. Do not boast (4:16)
31. Do the good you know you should do (4:17)
32. Be patient (5:7)
33. Stand firm (5:8)
34. Don’t grumble (5:9)
35. Don’t make promises (5:12)
36. Pray for your troubles (5:13)
37. Sing songs of praise for your happiness (5:13)
38. Be prayed for and have your head anointed with oil by the leaders of the Church if you are sick (5:14)
39. Confess your sins to others (5:16)
40. Pray for the healing of others (5:16)
41. Bring wanderers back to the truth (5:19)
In this list I fail to see a touchy-feely spirituality. James is clearly bent on a practical faith. If this epistle was the only book we had for the New Testament, all we would expect of the Christian faith is to be something that is practical. There is a great deal of personal obligations to follow here with internal ramifications, but I find two points extremely important. First, James identifies what true religion is. Is it touchy-feely spirituality? Is it to read the Bible? Is it to pray? Well, perhaps, and if so, then only indirectly. James identifies that true religion is faith that takes care of those in need, such as widows and orphans, and it is one that keeps itself unstained by the world. Now, if touchy-feely spirituality, which involves much prayer and Scripture reading, is done in an attempt to keep one’s self from being stained by the world, then indirectly it is following in the footsteps of true religion as understood by James. It is important to note that what James specifically understands to be true religion is explicitly taking care of those in need and keeping one’s self from being polluted by the world.
Second, James identifies eight fruits of true, heavenly wisdom and understanding. A person demonstrates that they have been given true wisdom from God by being pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial, sincere and peacemakers. The marker of true wisdom is identified by James in this way and in no other.
James understands that the Christian faith is one that must be practical. If it is not, it is dead. Therefore, one could be praying all the time and reading the Bible often, but if it does not do anything to further the kingdom of God, e.g. take care of those in need, like widows and orphans, then it is a dead and useless faith. It’s not everyday that we hear that message preached in church, is it?
James has these things to say to his readers:
1. Consider going through trials a joy (1:2)
2. Ask God for wisdom if you lack it (1:5)
3. When you ask God for wisdom you must believe without doubt (1:6)
4. The person in humble circumstances should take pride in that high position (1:9)
5. The person in rich circumstances should take pride in that humble position (1:10)
6. Be quick to listen (1:19)
7. Be slow to speak (1:19)
8. Be slow to anger (1:19)
9. Get rid of moral filth (1:21)
10. Get rid of the prevailing evil (1:21)
11. Humbly accept the word of God (1:21)
12. Listen to and practice the word (1:22)
13. Continually pry into the word and continually do what it says (1:25)
14. Keep a tight reign on your tongue (1:26)
15. Take care of orphans and widows (1:27)
16. Keep yourself unstained by the world (1:27)
17. Do not show favoritism (2:1-11)
18. Show mercy to others (2:12-13)
19. Demonstrate your faith by your works (2:14-26)
20. Tame your tongue (3:1-12)
21. Demonstrate your wisdom and understanding by your works (3:13-18)
22. Don’t quarrel (4:1)
23. Don’t be friends with the world (4:4)
24. Submit yourself to God (4:7)
25. Resist the devil (4:7)
26. Draw near to God (4:8)
27. Purify yourself of your sins (4:8)
28. Humble yourself before the Lord (4:10)
29. Do not slander others (4:11)
30. Do not boast (4:16)
31. Do the good you know you should do (4:17)
32. Be patient (5:7)
33. Stand firm (5:8)
34. Don’t grumble (5:9)
35. Don’t make promises (5:12)
36. Pray for your troubles (5:13)
37. Sing songs of praise for your happiness (5:13)
38. Be prayed for and have your head anointed with oil by the leaders of the Church if you are sick (5:14)
39. Confess your sins to others (5:16)
40. Pray for the healing of others (5:16)
41. Bring wanderers back to the truth (5:19)
In this list I fail to see a touchy-feely spirituality. James is clearly bent on a practical faith. If this epistle was the only book we had for the New Testament, all we would expect of the Christian faith is to be something that is practical. There is a great deal of personal obligations to follow here with internal ramifications, but I find two points extremely important. First, James identifies what true religion is. Is it touchy-feely spirituality? Is it to read the Bible? Is it to pray? Well, perhaps, and if so, then only indirectly. James identifies that true religion is faith that takes care of those in need, such as widows and orphans, and it is one that keeps itself unstained by the world. Now, if touchy-feely spirituality, which involves much prayer and Scripture reading, is done in an attempt to keep one’s self from being stained by the world, then indirectly it is following in the footsteps of true religion as understood by James. It is important to note that what James specifically understands to be true religion is explicitly taking care of those in need and keeping one’s self from being polluted by the world.
Second, James identifies eight fruits of true, heavenly wisdom and understanding. A person demonstrates that they have been given true wisdom from God by being pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial, sincere and peacemakers. The marker of true wisdom is identified by James in this way and in no other.
James understands that the Christian faith is one that must be practical. If it is not, it is dead. Therefore, one could be praying all the time and reading the Bible often, but if it does not do anything to further the kingdom of God, e.g. take care of those in need, like widows and orphans, then it is a dead and useless faith. It’s not everyday that we hear that message preached in church, is it?
Unspiritual Thoughts
I have been feeling unspiritual lately. I have never been a touchy-feely Christian and I am not inclined towards it because it is not focused on what the New Testament picture of a follower of Christ is. Although touchy-feely spirituality is not bad, it is unnecessarily expected of Christians as a marker of true faith.
Jesus did not require his followers to experience God in a mystical way nor did he demand that they be super-spiritual believers. Please recognize that this fact does not mean we are not spiritual beings and that we do not need to nourish our spirits. What it does mean is that Jesus had a particular thing he wanted us to focus on and it wasn’t touchy-feely spirituality. Touchy-feely spirituality is understood by me to be a kind of spiritual life that involves large amounts of prayer times, reading and internalizing Scripture in a personally meaningful way, raising hands in praise and calling out shouts of praise, going down for every alter call, crying, speaking Christianese, and all those other various attempts at “experiencing God” in one’s own life. All of these things are good in themselves, but they are not necessary nor do they identify and make valid one’s faith. Jesus wasn’t focused on this kind of spirituality. Rather, he was focused on something much more practical.
Jesus required his followers to use their faith. He required his followers to spread the gospel, to heal the sick and care for the poor. His brother, James, who probably took much of the Sermon on the Mount to heart when he wrote his epistle, identified true faith as a practical faith. If faith does not have deeds or works to back up the existence of that faith, then that faith is worthless--dead (James 2:14-26). In other words, what is the point of having a touchy-feely spirituality if no good deed comes forth from it? James taught that true religion is one that takes care of those in need, widows and orphans, and to stay pure, unpolluted by the world (1:27). Unless we do something with our faith, we can be as spiritual as we want, but it is worthless.
Allow me to speak my mind by way of a metaphor. This story is one about two different Christian people. The first person, a young man who goes to church every Sunday and Wednesday, prays for at least one hour every day and is an uber-spiritual person, drives by a beggar on the side of the road. The beggar is not an unfamiliar sight; he appears to be homeless and has a cardboard sign that he is holding with the following words written with burnt charcoal: “Hungry. Please help. God bless.” Scoffing at him, the young man doesn’t hesitate to drive on by without giving any aid to the man, because he thinks to himself that if he were to give this man money, he would just go buy booze or drugs with it, which would not be good for himself to support, even if indirectly. The second person, a woman who goes to church on Sundays but isn’t much involved in experiencing God beyond those Sunday visits, also drives by the same beggar. Welling up inside with pity, she rolls down her window and reaching into her purse she grabs five bucks that she hands over to the beggar without hesitation. Of these two people, which one did what Jesus would want? The latter of course. How often do we do what the young man did? All too often. And yet, we don’t ever check ourselves on it!
My point is simple: we push and preach for the kind of touchy-feely spirituality that seeks to experience God, but we neglect to emphasize what Christ himself emphasized--to take care of those in need, to preach the good news of Jesus Christ to the world, and to share the love of Christ to all those we come into contact with. Why do we hear less of the latter and more of the former in church? This sort of thing frustrates me! In the same way that it is pointless for one to know the good if one does not be the good, it is pointless to know Christ if one does not be Christ. Christians are to be marked by the good things that they do for others as they seek to advance the kingdom of God, not by the Christianese that they speak nor the way they praise God in musical worship.
Yes, I feel unspiritual, because I am not a touchy-feely spiritual kind of believer. Instead, I put my faith into practice, or at least I attempt to, which I believe is what Jesus wants me to do. I guess you could say that I feel practical, but I think that is to say that I feel spiritual in the sense that Jesus calls us to be. It is necessary for all believers to further the kingdom of God; it is within this practice that I believe followers of Christ are truly spiritual. All other spiritualities, including touchy-feely, are second-rate. They might be good, but they are not necessary.
Jesus did not require his followers to experience God in a mystical way nor did he demand that they be super-spiritual believers. Please recognize that this fact does not mean we are not spiritual beings and that we do not need to nourish our spirits. What it does mean is that Jesus had a particular thing he wanted us to focus on and it wasn’t touchy-feely spirituality. Touchy-feely spirituality is understood by me to be a kind of spiritual life that involves large amounts of prayer times, reading and internalizing Scripture in a personally meaningful way, raising hands in praise and calling out shouts of praise, going down for every alter call, crying, speaking Christianese, and all those other various attempts at “experiencing God” in one’s own life. All of these things are good in themselves, but they are not necessary nor do they identify and make valid one’s faith. Jesus wasn’t focused on this kind of spirituality. Rather, he was focused on something much more practical.
Jesus required his followers to use their faith. He required his followers to spread the gospel, to heal the sick and care for the poor. His brother, James, who probably took much of the Sermon on the Mount to heart when he wrote his epistle, identified true faith as a practical faith. If faith does not have deeds or works to back up the existence of that faith, then that faith is worthless--dead (James 2:14-26). In other words, what is the point of having a touchy-feely spirituality if no good deed comes forth from it? James taught that true religion is one that takes care of those in need, widows and orphans, and to stay pure, unpolluted by the world (1:27). Unless we do something with our faith, we can be as spiritual as we want, but it is worthless.
Allow me to speak my mind by way of a metaphor. This story is one about two different Christian people. The first person, a young man who goes to church every Sunday and Wednesday, prays for at least one hour every day and is an uber-spiritual person, drives by a beggar on the side of the road. The beggar is not an unfamiliar sight; he appears to be homeless and has a cardboard sign that he is holding with the following words written with burnt charcoal: “Hungry. Please help. God bless.” Scoffing at him, the young man doesn’t hesitate to drive on by without giving any aid to the man, because he thinks to himself that if he were to give this man money, he would just go buy booze or drugs with it, which would not be good for himself to support, even if indirectly. The second person, a woman who goes to church on Sundays but isn’t much involved in experiencing God beyond those Sunday visits, also drives by the same beggar. Welling up inside with pity, she rolls down her window and reaching into her purse she grabs five bucks that she hands over to the beggar without hesitation. Of these two people, which one did what Jesus would want? The latter of course. How often do we do what the young man did? All too often. And yet, we don’t ever check ourselves on it!
My point is simple: we push and preach for the kind of touchy-feely spirituality that seeks to experience God, but we neglect to emphasize what Christ himself emphasized--to take care of those in need, to preach the good news of Jesus Christ to the world, and to share the love of Christ to all those we come into contact with. Why do we hear less of the latter and more of the former in church? This sort of thing frustrates me! In the same way that it is pointless for one to know the good if one does not be the good, it is pointless to know Christ if one does not be Christ. Christians are to be marked by the good things that they do for others as they seek to advance the kingdom of God, not by the Christianese that they speak nor the way they praise God in musical worship.
Yes, I feel unspiritual, because I am not a touchy-feely spiritual kind of believer. Instead, I put my faith into practice, or at least I attempt to, which I believe is what Jesus wants me to do. I guess you could say that I feel practical, but I think that is to say that I feel spiritual in the sense that Jesus calls us to be. It is necessary for all believers to further the kingdom of God; it is within this practice that I believe followers of Christ are truly spiritual. All other spiritualities, including touchy-feely, are second-rate. They might be good, but they are not necessary.
Ephesians Sentence by Sentence: 1:15-19
Διὰ τοῦτο κάγὼ ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους οὐ παύομαι εύχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἵνα ὀ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὀ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνειμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμέ´νους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ. For this reason I also, after hearing your own faith in the Lord Jesus and love for all the saints, do not cease giving thanks, making mention of you towards my prayers, so that the God of our Lord Jesus Christ, the Father of glory, might give to you a spirit of wisdom and a revelation in his knowledge, having enlightened the eyes of your heart in order that you know what is the hope of his calling, what the richness of his glorious inheritance is in the saints, and what the surpassing greatness of his power is for us the ones who believe according to the action of the strength of his might.
Paul, having just finished a decent section in which he blessed God for the work that he has done in his readers’ lives, now identifies that he gives thanks to God because of them. He has heard news of their faith in Christ and their love for the brethren; therefore, he does not stop thanking God for them in his prayers.
Paul makes mention of his readers in his prayers for a specific reason. Paul prays for them so that God might give them a spirit of wisdom and a revelation of his knowledge. Paul writes that this wisdom and revelation will be given by being enlightened. The imagery is of the path before the eyes are being illumined and continuing to be illumined. But it is not one’s physical eyes that get illumined, but the heart’s. Paul is saying that God will illumine his reader’s inclinations or desires, which is how God would give wisdom and revelation to them.
And for what purpose might God give them wisdom and revelation? So that they would know three things. First, what the hope of his calling is. Second, what the richness of the glory of his inheritance is in the saints. Third, what the surpassing greatness of his power is for those who believe according to the action of the strength of his might.
For this reason I also do not cease giving thanks for you making mention of you in my prayers after hearing about your own faith in the Lord Jesus and your own love for all the saints, for the purpose that God, our Lord of Jesus Christ, the glorious Father, might give to you a spirit of wisdom and of revelation in his knowledge, by the eyes of your heart having been enlightened, in order that you know what is the hope of his calling, what the richness of his glorious inheritance is in the saints, and what the surpassing greatness of his power is for us, the ones who believe according to the action of the strength of his might.
It is necessary that we have faith and love but also illumination. We must seek God’s wisdom and revelation, which he will give as he illumines our hearts. As he illumines our hearts, God will enable us to know the hope of his calling, the richness of the glory of his inheritance, and the surpassing greatness of his power. This illumination was so important that Paul felt it necessary to seek for on behalf of his readers. Without this illumination, his readers would not be able to receive the wisdom and revelation of God. Thus, we see in a sense that the revelation and wisdom that comes from God is only available by God as he lights the path. We must all be spiritually enlightened or instructed by God if we are going to be given the wisdom and revelation of God.
Paul, having just finished a decent section in which he blessed God for the work that he has done in his readers’ lives, now identifies that he gives thanks to God because of them. He has heard news of their faith in Christ and their love for the brethren; therefore, he does not stop thanking God for them in his prayers.
Paul makes mention of his readers in his prayers for a specific reason. Paul prays for them so that God might give them a spirit of wisdom and a revelation of his knowledge. Paul writes that this wisdom and revelation will be given by being enlightened. The imagery is of the path before the eyes are being illumined and continuing to be illumined. But it is not one’s physical eyes that get illumined, but the heart’s. Paul is saying that God will illumine his reader’s inclinations or desires, which is how God would give wisdom and revelation to them.
And for what purpose might God give them wisdom and revelation? So that they would know three things. First, what the hope of his calling is. Second, what the richness of the glory of his inheritance is in the saints. Third, what the surpassing greatness of his power is for those who believe according to the action of the strength of his might.
For this reason I also do not cease giving thanks for you making mention of you in my prayers after hearing about your own faith in the Lord Jesus and your own love for all the saints, for the purpose that God, our Lord of Jesus Christ, the glorious Father, might give to you a spirit of wisdom and of revelation in his knowledge, by the eyes of your heart having been enlightened, in order that you know what is the hope of his calling, what the richness of his glorious inheritance is in the saints, and what the surpassing greatness of his power is for us, the ones who believe according to the action of the strength of his might.
It is necessary that we have faith and love but also illumination. We must seek God’s wisdom and revelation, which he will give as he illumines our hearts. As he illumines our hearts, God will enable us to know the hope of his calling, the richness of the glory of his inheritance, and the surpassing greatness of his power. This illumination was so important that Paul felt it necessary to seek for on behalf of his readers. Without this illumination, his readers would not be able to receive the wisdom and revelation of God. Thus, we see in a sense that the revelation and wisdom that comes from God is only available by God as he lights the path. We must all be spiritually enlightened or instructed by God if we are going to be given the wisdom and revelation of God.
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