Friday, December 31, 2010
Friday, December 03, 2010
Three Big Myths about Church
Three Big Myths about Church
Rad Zdero
When you hear the word ‘church’, what comes to mind? Due to the twistings and turnings of 1700 years of history, we usually picture a building in which people gather on a Sunday morning to hear a message from a clergyman or partake of a ritual. This is sometimes referred to as ‘cathedral’ church. It may come as a shock that Christian gatherings in the first century looked very different and that tens of millions today are rediscovering this ancient truth. So, let’s very briefly touch on the three big myths about church today.
Myth # 1. Holy Buildings
Many Christians gather in special buildings for their activities. These buildings are sometimes so revered that they are called the ‘house of God’. Even those who know buildings are meant to be functional and are not special in themselves, still expend much energy, time, and money maintaining these structures.
Contrast this with the New Testament way of primarily meeting from house to house (Acts 2:46, 5:42, 12:12, 16:14-15, 20:20; Rom 16:3-5; 1 Cor 16:19; Col 4:15; Philemon 1:2). Even today, it has been said that more Christians worldwide are part of house churches than any other kind of church.
There is nothing evil about buildings and nothing magic about homes. However, the existence of a clear Biblical format that better nurtures intimacy and affords everyone’s participation, as well as the practical release of time, energy, and money away from building maintenance toward helping the needy, mutual support, evangelism, and discipleship, should challenge us to rethink our practice.
Myth # 2. Holy Men
Ever hear the one about the priest, the minister, and the rabbi? Well, quite frankly, it’s no joke. Today, a typical church in North America has a priest, minister, or pastor who does much, if not most, of the work. Sometimes, they are even thought of as super Christians. There is clearly a huge gap between them and regular folks filing into the pews.
In contrast, the Biblical vision is a priesthood of all believers, in which every person who has encountered Christ has the right and responsibility to utilize their gifts and talents for building up God’s kingdom (1 Pet 2:4-10, 1 Cor 12:7-12,27-30). Make no mistake, there is a Biblical pattern of appointed leadership (Mark 3:13-5, Titus 1:5-9), but this never results in others being prevented from using their talents or being ruled over (Mat 20:25-28), which often happens in more traditional church settings.
Many clergy today know it is wise and Biblical to delegate and allow so-called laity to use their talents. This movement forward (or rather, ‘back’ to the Bible) is to be applauded. This should be carried to it logical conclusion, which is the eventual dismantling of the unbiblical, professionalized, money draining, clergy system, and a return to New Testament forms of local leadership, namely a volunteer team of elders for each Christian group.
Myth # 3. Holy Services
The question, ‘Do ya wanna come to church?’, usually means a person is being invited to watch a ritual being performed by a few people up at the front of a church building. The ritual may be exciting or boring, useful or irrelevant, intelligent or non-sensical. However, the point is that the ritual is a show in which a few designated individuals are performing for an audience. There is a very limited amount of every-member participation and openness.
Line this up side by side with the early church, and the differences are obvious. The apostle Paul asks rhetorically, “What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.” (1 Corinthians 14:26; see also Col 3:16, Eph 5:19, Heb 10:24-25).
Also, because homes at the time could accommodate at most 35 people comfortably,[1] this helped maintain a kind of up-close-and-personal atmosphere. The early Christian gatherings were fully open, participatory, and interactive so that everyone could benefit from everyone else’s contribution. Another added benefit to this format was that it became a breeding ground using gifts and training emerging leaders.
Final Thoughts
These three big myths stand in the way of the Body of Christ being all it could be and, as such, need to be discarded. Another reformation needs to happen today, not concerning theology but practice.
Today, some traditional churches are starting to incorporate some ‘small groups’ into their program for the purposes of prayer, Bible study, discussion, and worship (i.e. church with small groups). Others are taking the next step towards a model that places equal priority on home cell groups and public large group worship (i.e. church of small groups). Still others are taking the final step of dropping the building and reorganizing into a tight network of house churches after the New Testament pattern (i.e. church is small groups). All these efforts will bring a healthy renewal to the Body of Christ and move it closer to the New Testament blueprint for the church. This will prepare us better for a great ingathering of people into the kingdom in the years ahead.
Regardless of whether you, dear reader, agree with everything in this short piece or not, my hope is that you will be challenged and stimulated in re-examining the Biblical pattern and rethinking your own view of church. I welcome any and all dialogue.
Rad Zdero
When you hear the word ‘church’, what comes to mind? Due to the twistings and turnings of 1700 years of history, we usually picture a building in which people gather on a Sunday morning to hear a message from a clergyman or partake of a ritual. This is sometimes referred to as ‘cathedral’ church. It may come as a shock that Christian gatherings in the first century looked very different and that tens of millions today are rediscovering this ancient truth. So, let’s very briefly touch on the three big myths about church today.
Myth # 1. Holy Buildings
Many Christians gather in special buildings for their activities. These buildings are sometimes so revered that they are called the ‘house of God’. Even those who know buildings are meant to be functional and are not special in themselves, still expend much energy, time, and money maintaining these structures.
Contrast this with the New Testament way of primarily meeting from house to house (Acts 2:46, 5:42, 12:12, 16:14-15, 20:20; Rom 16:3-5; 1 Cor 16:19; Col 4:15; Philemon 1:2). Even today, it has been said that more Christians worldwide are part of house churches than any other kind of church.
There is nothing evil about buildings and nothing magic about homes. However, the existence of a clear Biblical format that better nurtures intimacy and affords everyone’s participation, as well as the practical release of time, energy, and money away from building maintenance toward helping the needy, mutual support, evangelism, and discipleship, should challenge us to rethink our practice.
Myth # 2. Holy Men
Ever hear the one about the priest, the minister, and the rabbi? Well, quite frankly, it’s no joke. Today, a typical church in North America has a priest, minister, or pastor who does much, if not most, of the work. Sometimes, they are even thought of as super Christians. There is clearly a huge gap between them and regular folks filing into the pews.
In contrast, the Biblical vision is a priesthood of all believers, in which every person who has encountered Christ has the right and responsibility to utilize their gifts and talents for building up God’s kingdom (1 Pet 2:4-10, 1 Cor 12:7-12,27-30). Make no mistake, there is a Biblical pattern of appointed leadership (Mark 3:13-5, Titus 1:5-9), but this never results in others being prevented from using their talents or being ruled over (Mat 20:25-28), which often happens in more traditional church settings.
Many clergy today know it is wise and Biblical to delegate and allow so-called laity to use their talents. This movement forward (or rather, ‘back’ to the Bible) is to be applauded. This should be carried to it logical conclusion, which is the eventual dismantling of the unbiblical, professionalized, money draining, clergy system, and a return to New Testament forms of local leadership, namely a volunteer team of elders for each Christian group.
Myth # 3. Holy Services
The question, ‘Do ya wanna come to church?’, usually means a person is being invited to watch a ritual being performed by a few people up at the front of a church building. The ritual may be exciting or boring, useful or irrelevant, intelligent or non-sensical. However, the point is that the ritual is a show in which a few designated individuals are performing for an audience. There is a very limited amount of every-member participation and openness.
Line this up side by side with the early church, and the differences are obvious. The apostle Paul asks rhetorically, “What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.” (1 Corinthians 14:26; see also Col 3:16, Eph 5:19, Heb 10:24-25).
Also, because homes at the time could accommodate at most 35 people comfortably,[1] this helped maintain a kind of up-close-and-personal atmosphere. The early Christian gatherings were fully open, participatory, and interactive so that everyone could benefit from everyone else’s contribution. Another added benefit to this format was that it became a breeding ground using gifts and training emerging leaders.
Final Thoughts
These three big myths stand in the way of the Body of Christ being all it could be and, as such, need to be discarded. Another reformation needs to happen today, not concerning theology but practice.
Today, some traditional churches are starting to incorporate some ‘small groups’ into their program for the purposes of prayer, Bible study, discussion, and worship (i.e. church with small groups). Others are taking the next step towards a model that places equal priority on home cell groups and public large group worship (i.e. church of small groups). Still others are taking the final step of dropping the building and reorganizing into a tight network of house churches after the New Testament pattern (i.e. church is small groups). All these efforts will bring a healthy renewal to the Body of Christ and move it closer to the New Testament blueprint for the church. This will prepare us better for a great ingathering of people into the kingdom in the years ahead.
Regardless of whether you, dear reader, agree with everything in this short piece or not, my hope is that you will be challenged and stimulated in re-examining the Biblical pattern and rethinking your own view of church. I welcome any and all dialogue.
House Church NT style
Contrast this with the New Testament way of primarily meeting from house to house (Acts 2:46, 5:42, 12:12, 16:14, 16:15, 20:20; Rom 16:3-4, 16:5; 1 Cor 16:19; Col 4:15; Philemon 1:2). Even today, it has been said that more Christians worldwide are part of house churches than any other kind of church
Holy Men
...biblical vision is a priesthood of all believers, in which every person who has encountered Christ has the right and responsibility to utilize their gifts and talents for building up God’s kingdom (1 Pet 2:4-5, 2:6, 2:7, 2:8, 2:9, 2:10; 1 Cor 12:7-8, 12:9-10, 12:11-12, 12:27-28, 12:29-30). Make no mistake, there is a Biblical pattern of appointed leadership (Mark 3:13-15, Titus 1:5-6, Titus 1:7-8, Titus 1:9), but this never results in others being prevented from using their talents or being ruled over (Mat 20:25, 20:26-28), which often happens in more traditional church settings.
Holy Men
...biblical vision is a priesthood of all believers, in which every person who has encountered Christ has the right and responsibility to utilize their gifts and talents for building up God’s kingdom (1 Pet 2:4-5, 2:6, 2:7, 2:8, 2:9, 2:10; 1 Cor 12:7-8, 12:9-10, 12:11-12, 12:27-28, 12:29-30). Make no mistake, there is a Biblical pattern of appointed leadership (Mark 3:13-15, Titus 1:5-6, Titus 1:7-8, Titus 1:9), but this never results in others being prevented from using their talents or being ruled over (Mat 20:25, 20:26-28), which often happens in more traditional church settings.
Thursday, November 25, 2010
PROPHETIC PREACHING
PROPHETIC PREACHING
then and now
by
Roland Q. Leavell
Copyright © 1963
~ out-of-print and in the public domain ~
CHAPTER ONE
PROPHETIC PREACHING
"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as
unto a light that shineth in a dark place, until the day dawn, and the day star arise in your
hearts: Knowing this first, that no prophecy of the scripture is of any private
interpretation. For the prophecy came not in old time by the will of man: but holy men of
God spake as they were moved by the Holy Ghost" (II Peter 1:19-21).
"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the
poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bruised, to preach the
acceptable year of the Lord" (Luke 4:18-19).
The Lord JESUS CHRIST, the prophet of Galilee, is the divine pattern for all preachers. He was
sent by the Heavenly Father to preach. He was anointed by the Holy Spirit to preach. Preaching
was the chief method by which he implanted the truth of GOD into the minds and hearts of his
believing followers. He lit his torch with fire from off the altar of Heaven, and took the light into
a benighted, sin-darkened world. The flaming words of truth which he preached attracted the
attention of the multitudes, for fire is easily noticed in the darkness.
The sacred eloquence of the young prophet of Galilee attracted "great multitudes of people
from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond
Jordan" (Matthew 4:25). The multitudes flocked to hear him because he preached a sure word
from GOD in Heaven to hungry-hearted men on earth. He preached eternal truth, the glad news
of the Gospel.
Second only to JESUS, Moses was the tallest in the mountain range of the prophets, the most
august character in antiquity. He brought vital messages directly from GOD to the people,
messages about monotheistic theology, about morals, about social righteousness, about legal
justice, about national policies and military strategy.
Moses' sermons in Deuteronomy form the text book from which so many prophets in the
succeeding generations learned the rudiments of their mission and messages. This is especially
true of the great prophets of the Eighth Century B.C.-Isaiah, Hosea, Amos and Micah. The Lord
JESUS knew the writings of Moses intimately, quoted his sayings frequently, adhered to his
teachings loyally, and fulfilled his prophecies gloriously.
Moses had the grandeur of Isaiah, the vision of Ezekiel, the passion for righteousness of Amos,
the tender love of Hosea, the intense patriotism of Jeremiah, and the erudite mind of the Apostle
Paul.
"And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face
to face" (Deuteronomy 34:10).
Clarion Call for Prophetic Preaching
There is a current and constant call for prophetic pulpit preaching. People have a genuine heart-
hunger for the meat of the Word and the bread of life. A. T. Robertson, far-famed teacher of New
Testament a generation ago, had a quaint way of sadly bemoaning the fact that the "poor hungry
sheep look up to the food rack, and are not fed. All they hear is the wind whistling through."
Preachers are divinely called to preach, to preach in power and demonstration of the Spirit. Too
many sermons are bland, innocuous, soporific. They deal in vague abstractions, pleasing
platitudes, psychological theories, and watered-down theology, instead of telling people how to
get the righteousness of GOD in their hearts through CHRIST. The water of life should not be
handed out in half-pint cups.
When a prominent or desirable church pastorate becomes vacant, usually there are scores and
perhaps hundreds of recommendations or personal applications for the place. However, a pulpit
committee often takes months upon months searching for a man whom the church desires for
pastor. Why do they search so long? They are looking for a man of GOD with a message from
GOD, a man whose heart is ablaze with spiritual zeal to lead men to GOD. A congregation will
overlook some other deficiencies and even some faults in a pastor if only he is a good preacher,
with GOD's message. They want assurance from GOD that they have received the gift of
salvation personally. They see a decaying society, and they want to hear the causes exposed, the
remedy explained. Most churches are ready to call a man who has a soul burden, a heart passion
and a prophetic urgency.
What Is Prophetic Preaching?
Prophetic preaching is preaching like the prophets.
Preaching was one of the most unique and distinguishing characteristics of worship during Old
Testament times. Who can measure the influence of these holy men of old on their generations
and throughout the centuries which have followed? "Thus saith the Lord" was their message,
and preaching was their method of communicating it.
Preaching has been and still is pre-eminently vital to the spreading of the Christian faith. In order
to build the Kingdom of Heaven, JESUS established the Gospel as the essential message, the
church as the promotional agency, and preaching as the principal means of persuasion. The early
Christian fathers knew that CHRIST would save men's souls and that his Gospel would save
society from ignominy, despair, and decay. They preached that the Kingdom of Heaven was at
hand. They predicted a new Heaven and a new earth wherein righteousness would reign.
What is prophetic preaching? What is good preaching?
Good preaching is a sermon that is preached with a good delivery, but much more. It means a
well-prepared message with food for thought which is organized in proper homiletical form, but
much more. Lack of some of these qualities can be forgiven if the preacher's soul is burdened
with a message from GOD to men, and if his soul is ablaze with zeal to deliver it. His heart must
be "pregnant with celestial fire" (Gray's Elegy).
One can learn something about the meaning of the term "prophetic preaching" from the Old
Testament word nabhi, translated prophet. Hebrew scholars say this word means a speaker, an
announcer, a proclaimer, a herald. It is used nearly three hundred times in the Old Testament. A
nabhi, a prophet of GOD, is a forth-teller. He is GOD's mouthpiece who delivers a message of
GOD, when he is possessed with absolute certainty that it is divine truth coming directly from
GOD, and when a Heaven-born compulsion to deliver the message is upon him. When the
inspiration for preaching is from GOD, it will be delivered authoritatively and with urgency. One
preaches prophetically when he is under authority like Amos:
"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the
prophets. The lion hath roared, who will not fear? The Lord God hath spoken, who can but
prophesy?" (Amos 3:7-8).
The preacher who merits being called a prophetic preacher must feel that he is under a spiritual
compulsion like Paul when he said: "Necessity is laid upon me; yea, woe is me, if I preach not
the gospel" (I Corinthians 9:16).
Prophetic preaching is not something merely thought out, or inferred, or hoped, or feared. It is
directly inspired by the Spirit of GOD, an inspiration which gives power to a preacher's sermon
preparation through study, meditation and prayer.
Some people think prophetic preaching always means foretelling future events. Frequently GOD
used current conditions and events to open a prophet's vision to foresee results in the future. This
is only a part of the meaning of the term, and not necessarily the major part. Old Testament
prophets were not like almanac makers, predicting dates and events. They were forth-tellers
more frequently than foretellers. They were truth-tellers, message-bearers, mouthpieces for
GOD. Prophetic preaching dealt with the past and the present as well as the future. The Old
Testament prophets were interpreters of history's lessons about moral and spiritual issues. They
were "seers," men who knew the condition of their present world, in the light of which they
praised or denounced or instructed people about their way of life. They had an understanding of
the past and present when they "dipped into the future" to foretell the impending judgments of
GOD.
The ideal is for a preacher to step forth like a herald with a personal message from the King of
kings for each individual listener. It is said that once while Charles Haddon Spurgeon was
preaching with impassioned earnestness a little girl in the vast audience asked with anxious
concern, "Mother, is Mr. Spurgeon speaking to me?" Prophetic preaching did not inspire the
phrases "dull as a sermon" and "prosaic as a parson." Jeremiah said GOD asked the question: "Is
not my word like as a fire? saith the Lord; and like a hammer that breaketh a rock in
pieces?" (Jeremiah 23:29).
Prophetic preaching does not just happen. It does not come automatically with a seminary
degree, nor with ordination to the ministry, nor with a call to a pastorate. It is not by intellectual
might nor by ecstatic emotion, but by the Spirit of GOD when he lays hold upon a preacher to
deliver a life-and-death message to men. Sometimes prophetic preaching is abrupt, often it is
explosive, frequently it is disturbing, but always it is moving and purifying and refreshing. It will
not return void, but will accomplish GOD's purpose in the lives of men and nations (Isaiah 55:
11).
The Gospel should be communicated boldly, fearlessly, simply, earnestly, lovingly, "as from a
dying man to dying men." There is no power in vague generalities, nor irrelevant theories, nor
that which creates doubt in the minds of the hearers. People have doubts and theories enough;
they are hungry-hearted for the truth from Heaven. An ideal sermon is delivered in the language
understood by the people, answers some problem of the people, and inspires a more godly life by
the people. The poet beautifully describes the aims of a worthy preacher:
"Unskilled he to fawn, or seek for power
By doctrines fashioned to the varying hour:
For other aims his heart had learned to prize,
More bent to raise the wretched than to rise.
"And, as a bird each fond endearment tries
To tempt its new-fledged offspring to the skies,
He tried each art, reproved each dull delay,
Allured to brighter worlds, and led the way."
- Goldsmith, The Deserted Village
The content of prophetic preaching always is built around some profound doctrine which is
pertinent to everyday life. Theology is the steel structure upon which every message is built. Not
every preacher can preach a great sermon every time, but there is no excuse for preaching on a
little and unimportant subject. There is no time for drivel when people are confused and
frustrated and lost. May GOD deliver such people from clever entertainment, or mere reviewing
current events, or "pink tea" dissertations on recent theories about psychology. Prophetic
preaching is based on "Thus saith the Lord."
The prophets used apt illustrations and graphic metaphors in order to fix spiritual truth in the
minds of the hearers. A well-built sermon is like a well-built house. It has doctrinal structure like
steel, able discussion like well built walls, and illuminating illustrations like clear windows.
JESUS set the divine pattern in how to illustrate spiritual truths. Who could fail to understand
what the Saviour was teaching when he gave such illustrations as that of the prodigal son, or the
good Samaritan, or the rich farmer fool who died?
A number of the prophets even dramatized their illustrations in order to make them more
effective.
- Jeremiah put a yoke about his neck while urging Judah to submit to Babylon (Jeremiah 27:2;
28:10).
- Ezekiel cut his hair and beard with a razor and divided it into three parts (Ezekiel 5:1-4). One
part he burned, one part he smote with a knife, one part he scattered to the wind-illustrating how
Judah would be treated.
- Isaiah walked the streets of Jerusalem barefooted and stripped of his outer garments, to declare
dramatically how Assyria would lead the Egyptians as prisoners in shame (Isaiah 20:2-4).
It is entirely too frequent that people leave a preaching service, saying, "What in the world was
the preacher driving at?" The people who hear Hosea or Jeremiah or John the Baptist most surely
did not say that about the preaching they heard. The Old Testament prophets spoke in graphic
language about things relevant to the daily living of their hearers, and made their sermons
effective by pointed, personal application.
For example, John the Baptist not only denounced sin and demanded repentance, but he told
exactly what sins the people were committing and exactly how they should act to prove that they
were repentant.
Permanence and Power of Prophetic Preaching
The throb of a true prophet's heart can be heard and felt throughout the ages to come. Truth can
be hidden but it cannot be killed. Nothing can be an adequate substitute for prophetic preaching
in advancing the Kingdom of GOD.
The printed page is a mighty instrument in propagating truth, but it cannot substitute for the flash
of a speaker's eye, the sincerity in a prophet's voice, the pathos of a preacher's appeal, and a
loving message which comes from the heart of a man of GOD. Pastoral ministries are useful and
influential and quite necessary. Organization is effective and promotion can be dynamic.
Sympathetic counseling is consoling and often vitally helpful. Rituals and ceremonies are
pleasing and inspiring. But preaching, good preaching, God-inspired, Spirit-filled, and Christ-
centered preaching, is GOD's supreme plan for building his kingdom.
"It pleased God by the foolishness of preaching to save them that believe" (I Corinthians
1:21).
Prophetic preaching has been an integral and vital part in every forward Christian movement or
revival. Through the centuries GOD has touched the hearts of preachers with spiritual fire and
made their tongues like spiritual flames. The ministry of Gospel preaching is the pinnacle of the
vocations of men. One should accept a call of GOD to preach with profound thanksgiving, heart-
felt humility, and an all-compelling sense of responsibility.
FOR BIBLE STUDY AND DISCUSSION
1. How is the call of GOD to a preacher different from his call to a physician or teacher or
business man?
2. Tell about the call of GOD to Moses, to Isaiah, to Jeremiah, to Ezekiel, to Amos, to Jonah, to
Matthew, to Paul. Tell about their different difficulties about responding. Are preachers called
like that today?
3. Discuss the pastors in the city, or the pastors of your church during the past twenty years, as to
which one is most like an Old Testament prophet. Which of the prophets does he seem to be
most like?
4. Study the life of CHRIST to see what emphasis he placed on preaching (Matthew 5-7, 10, 13,
24-25).
5. Discuss the different styles of delivery by the Old Testament prophets. Which one-was most
statesmanlike? the most rhetorical? the most emotional? the most patriotic? the most visionary?
the sternest? the tenderest? the most Christlike? the most poetic? the most practical? the most
encouraging?
~ end of chapter 1 ~
then and now
by
Roland Q. Leavell
Copyright © 1963
~ out-of-print and in the public domain ~
CHAPTER ONE
PROPHETIC PREACHING
"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as
unto a light that shineth in a dark place, until the day dawn, and the day star arise in your
hearts: Knowing this first, that no prophecy of the scripture is of any private
interpretation. For the prophecy came not in old time by the will of man: but holy men of
God spake as they were moved by the Holy Ghost" (II Peter 1:19-21).
"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the
poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bruised, to preach the
acceptable year of the Lord" (Luke 4:18-19).
The Lord JESUS CHRIST, the prophet of Galilee, is the divine pattern for all preachers. He was
sent by the Heavenly Father to preach. He was anointed by the Holy Spirit to preach. Preaching
was the chief method by which he implanted the truth of GOD into the minds and hearts of his
believing followers. He lit his torch with fire from off the altar of Heaven, and took the light into
a benighted, sin-darkened world. The flaming words of truth which he preached attracted the
attention of the multitudes, for fire is easily noticed in the darkness.
The sacred eloquence of the young prophet of Galilee attracted "great multitudes of people
from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond
Jordan" (Matthew 4:25). The multitudes flocked to hear him because he preached a sure word
from GOD in Heaven to hungry-hearted men on earth. He preached eternal truth, the glad news
of the Gospel.
Second only to JESUS, Moses was the tallest in the mountain range of the prophets, the most
august character in antiquity. He brought vital messages directly from GOD to the people,
messages about monotheistic theology, about morals, about social righteousness, about legal
justice, about national policies and military strategy.
Moses' sermons in Deuteronomy form the text book from which so many prophets in the
succeeding generations learned the rudiments of their mission and messages. This is especially
true of the great prophets of the Eighth Century B.C.-Isaiah, Hosea, Amos and Micah. The Lord
JESUS knew the writings of Moses intimately, quoted his sayings frequently, adhered to his
teachings loyally, and fulfilled his prophecies gloriously.
Moses had the grandeur of Isaiah, the vision of Ezekiel, the passion for righteousness of Amos,
the tender love of Hosea, the intense patriotism of Jeremiah, and the erudite mind of the Apostle
Paul.
"And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face
to face" (Deuteronomy 34:10).
Clarion Call for Prophetic Preaching
There is a current and constant call for prophetic pulpit preaching. People have a genuine heart-
hunger for the meat of the Word and the bread of life. A. T. Robertson, far-famed teacher of New
Testament a generation ago, had a quaint way of sadly bemoaning the fact that the "poor hungry
sheep look up to the food rack, and are not fed. All they hear is the wind whistling through."
Preachers are divinely called to preach, to preach in power and demonstration of the Spirit. Too
many sermons are bland, innocuous, soporific. They deal in vague abstractions, pleasing
platitudes, psychological theories, and watered-down theology, instead of telling people how to
get the righteousness of GOD in their hearts through CHRIST. The water of life should not be
handed out in half-pint cups.
When a prominent or desirable church pastorate becomes vacant, usually there are scores and
perhaps hundreds of recommendations or personal applications for the place. However, a pulpit
committee often takes months upon months searching for a man whom the church desires for
pastor. Why do they search so long? They are looking for a man of GOD with a message from
GOD, a man whose heart is ablaze with spiritual zeal to lead men to GOD. A congregation will
overlook some other deficiencies and even some faults in a pastor if only he is a good preacher,
with GOD's message. They want assurance from GOD that they have received the gift of
salvation personally. They see a decaying society, and they want to hear the causes exposed, the
remedy explained. Most churches are ready to call a man who has a soul burden, a heart passion
and a prophetic urgency.
What Is Prophetic Preaching?
Prophetic preaching is preaching like the prophets.
Preaching was one of the most unique and distinguishing characteristics of worship during Old
Testament times. Who can measure the influence of these holy men of old on their generations
and throughout the centuries which have followed? "Thus saith the Lord" was their message,
and preaching was their method of communicating it.
Preaching has been and still is pre-eminently vital to the spreading of the Christian faith. In order
to build the Kingdom of Heaven, JESUS established the Gospel as the essential message, the
church as the promotional agency, and preaching as the principal means of persuasion. The early
Christian fathers knew that CHRIST would save men's souls and that his Gospel would save
society from ignominy, despair, and decay. They preached that the Kingdom of Heaven was at
hand. They predicted a new Heaven and a new earth wherein righteousness would reign.
What is prophetic preaching? What is good preaching?
Good preaching is a sermon that is preached with a good delivery, but much more. It means a
well-prepared message with food for thought which is organized in proper homiletical form, but
much more. Lack of some of these qualities can be forgiven if the preacher's soul is burdened
with a message from GOD to men, and if his soul is ablaze with zeal to deliver it. His heart must
be "pregnant with celestial fire" (Gray's Elegy).
One can learn something about the meaning of the term "prophetic preaching" from the Old
Testament word nabhi, translated prophet. Hebrew scholars say this word means a speaker, an
announcer, a proclaimer, a herald. It is used nearly three hundred times in the Old Testament. A
nabhi, a prophet of GOD, is a forth-teller. He is GOD's mouthpiece who delivers a message of
GOD, when he is possessed with absolute certainty that it is divine truth coming directly from
GOD, and when a Heaven-born compulsion to deliver the message is upon him. When the
inspiration for preaching is from GOD, it will be delivered authoritatively and with urgency. One
preaches prophetically when he is under authority like Amos:
"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the
prophets. The lion hath roared, who will not fear? The Lord God hath spoken, who can but
prophesy?" (Amos 3:7-8).
The preacher who merits being called a prophetic preacher must feel that he is under a spiritual
compulsion like Paul when he said: "Necessity is laid upon me; yea, woe is me, if I preach not
the gospel" (I Corinthians 9:16).
Prophetic preaching is not something merely thought out, or inferred, or hoped, or feared. It is
directly inspired by the Spirit of GOD, an inspiration which gives power to a preacher's sermon
preparation through study, meditation and prayer.
Some people think prophetic preaching always means foretelling future events. Frequently GOD
used current conditions and events to open a prophet's vision to foresee results in the future. This
is only a part of the meaning of the term, and not necessarily the major part. Old Testament
prophets were not like almanac makers, predicting dates and events. They were forth-tellers
more frequently than foretellers. They were truth-tellers, message-bearers, mouthpieces for
GOD. Prophetic preaching dealt with the past and the present as well as the future. The Old
Testament prophets were interpreters of history's lessons about moral and spiritual issues. They
were "seers," men who knew the condition of their present world, in the light of which they
praised or denounced or instructed people about their way of life. They had an understanding of
the past and present when they "dipped into the future" to foretell the impending judgments of
GOD.
The ideal is for a preacher to step forth like a herald with a personal message from the King of
kings for each individual listener. It is said that once while Charles Haddon Spurgeon was
preaching with impassioned earnestness a little girl in the vast audience asked with anxious
concern, "Mother, is Mr. Spurgeon speaking to me?" Prophetic preaching did not inspire the
phrases "dull as a sermon" and "prosaic as a parson." Jeremiah said GOD asked the question: "Is
not my word like as a fire? saith the Lord; and like a hammer that breaketh a rock in
pieces?" (Jeremiah 23:29).
Prophetic preaching does not just happen. It does not come automatically with a seminary
degree, nor with ordination to the ministry, nor with a call to a pastorate. It is not by intellectual
might nor by ecstatic emotion, but by the Spirit of GOD when he lays hold upon a preacher to
deliver a life-and-death message to men. Sometimes prophetic preaching is abrupt, often it is
explosive, frequently it is disturbing, but always it is moving and purifying and refreshing. It will
not return void, but will accomplish GOD's purpose in the lives of men and nations (Isaiah 55:
11).
The Gospel should be communicated boldly, fearlessly, simply, earnestly, lovingly, "as from a
dying man to dying men." There is no power in vague generalities, nor irrelevant theories, nor
that which creates doubt in the minds of the hearers. People have doubts and theories enough;
they are hungry-hearted for the truth from Heaven. An ideal sermon is delivered in the language
understood by the people, answers some problem of the people, and inspires a more godly life by
the people. The poet beautifully describes the aims of a worthy preacher:
"Unskilled he to fawn, or seek for power
By doctrines fashioned to the varying hour:
For other aims his heart had learned to prize,
More bent to raise the wretched than to rise.
"And, as a bird each fond endearment tries
To tempt its new-fledged offspring to the skies,
He tried each art, reproved each dull delay,
Allured to brighter worlds, and led the way."
- Goldsmith, The Deserted Village
The content of prophetic preaching always is built around some profound doctrine which is
pertinent to everyday life. Theology is the steel structure upon which every message is built. Not
every preacher can preach a great sermon every time, but there is no excuse for preaching on a
little and unimportant subject. There is no time for drivel when people are confused and
frustrated and lost. May GOD deliver such people from clever entertainment, or mere reviewing
current events, or "pink tea" dissertations on recent theories about psychology. Prophetic
preaching is based on "Thus saith the Lord."
The prophets used apt illustrations and graphic metaphors in order to fix spiritual truth in the
minds of the hearers. A well-built sermon is like a well-built house. It has doctrinal structure like
steel, able discussion like well built walls, and illuminating illustrations like clear windows.
JESUS set the divine pattern in how to illustrate spiritual truths. Who could fail to understand
what the Saviour was teaching when he gave such illustrations as that of the prodigal son, or the
good Samaritan, or the rich farmer fool who died?
A number of the prophets even dramatized their illustrations in order to make them more
effective.
- Jeremiah put a yoke about his neck while urging Judah to submit to Babylon (Jeremiah 27:2;
28:10).
- Ezekiel cut his hair and beard with a razor and divided it into three parts (Ezekiel 5:1-4). One
part he burned, one part he smote with a knife, one part he scattered to the wind-illustrating how
Judah would be treated.
- Isaiah walked the streets of Jerusalem barefooted and stripped of his outer garments, to declare
dramatically how Assyria would lead the Egyptians as prisoners in shame (Isaiah 20:2-4).
It is entirely too frequent that people leave a preaching service, saying, "What in the world was
the preacher driving at?" The people who hear Hosea or Jeremiah or John the Baptist most surely
did not say that about the preaching they heard. The Old Testament prophets spoke in graphic
language about things relevant to the daily living of their hearers, and made their sermons
effective by pointed, personal application.
For example, John the Baptist not only denounced sin and demanded repentance, but he told
exactly what sins the people were committing and exactly how they should act to prove that they
were repentant.
Permanence and Power of Prophetic Preaching
The throb of a true prophet's heart can be heard and felt throughout the ages to come. Truth can
be hidden but it cannot be killed. Nothing can be an adequate substitute for prophetic preaching
in advancing the Kingdom of GOD.
The printed page is a mighty instrument in propagating truth, but it cannot substitute for the flash
of a speaker's eye, the sincerity in a prophet's voice, the pathos of a preacher's appeal, and a
loving message which comes from the heart of a man of GOD. Pastoral ministries are useful and
influential and quite necessary. Organization is effective and promotion can be dynamic.
Sympathetic counseling is consoling and often vitally helpful. Rituals and ceremonies are
pleasing and inspiring. But preaching, good preaching, God-inspired, Spirit-filled, and Christ-
centered preaching, is GOD's supreme plan for building his kingdom.
"It pleased God by the foolishness of preaching to save them that believe" (I Corinthians
1:21).
Prophetic preaching has been an integral and vital part in every forward Christian movement or
revival. Through the centuries GOD has touched the hearts of preachers with spiritual fire and
made their tongues like spiritual flames. The ministry of Gospel preaching is the pinnacle of the
vocations of men. One should accept a call of GOD to preach with profound thanksgiving, heart-
felt humility, and an all-compelling sense of responsibility.
FOR BIBLE STUDY AND DISCUSSION
1. How is the call of GOD to a preacher different from his call to a physician or teacher or
business man?
2. Tell about the call of GOD to Moses, to Isaiah, to Jeremiah, to Ezekiel, to Amos, to Jonah, to
Matthew, to Paul. Tell about their different difficulties about responding. Are preachers called
like that today?
3. Discuss the pastors in the city, or the pastors of your church during the past twenty years, as to
which one is most like an Old Testament prophet. Which of the prophets does he seem to be
most like?
4. Study the life of CHRIST to see what emphasis he placed on preaching (Matthew 5-7, 10, 13,
24-25).
5. Discuss the different styles of delivery by the Old Testament prophets. Which one-was most
statesmanlike? the most rhetorical? the most emotional? the most patriotic? the most visionary?
the sternest? the tenderest? the most Christlike? the most poetic? the most practical? the most
encouraging?
~ end of chapter 1 ~
Wednesday, November 10, 2010
Jeremiah Intro & Background
Author and Date
The book preserves an account of the prophetic ministry of Jeremiah, whose personal life and struggles are shown to us in greater depth and detail than those of any other OT prophet. The meaning of his name is uncertain. Suggestions include “The Lord exalts” and “The Lord establishes,” but a more likely proposal is “The Lord throws,” either in the sense of “hurling” the prophet into a hostile world or of “throwing down” the nations in divine judgment for their sins. Jeremiah’s prophetic ministry began in 626 b.c. and ended sometime after 586 (see notes on 1:2–3). His ministry was immediately preceded by that of Zephaniah. Habakkuk was a contemporary, and Obadiah may have been also. Since Ezekiel began his ministry in Babylon in 593, he too was a late contemporary of the great prophet in Jerusalem. How and when Jeremiah died is not known; Jewish tradition, however, asserts that while living in Egypt he was put to death by being stoned (cf. Heb 11:37).
Jeremiah was a member of the priestly household of Hilkiah. His hometown was Anathoth (Jer 1:1), so he may have been a descendant of Abiathar (1Ki 2:26), a priest during the days of King Solomon. The Lord commanded Jeremiah not to marry and raise children because the impending divine judgment on Judah would sweep away the next generation (16:1–4). Primarily a prophet of doom, he attracted only a few friends, among whom were Ahikam (26:24), Gedaliah (Ahikam’s son, 39:14) and Ebed-Melech (38:7–13; cf. 39:15–18). Jeremiah’s closest companion was his faithful secretary, Baruch, who wrote down Jeremiah’s words as the prophet dictated them (Jer 36:4–32). He was advised by Jeremiah not to succumb to the temptations of ambition but to be content with his lot (ch. 45). He also received from Jeremiah and deposited for safekeeping a deed of purchase (Jer 32:11–16), and accompanied the prophet on the long road to exile in Egypt (43:6–7). It is possible that Baruch was also responsible for the final compilation of the book of Jeremiah itself, since no event recorded in chs. 1–51 occurred after 580 b.c. (ch. 52 is an appendix added by a later hand).
Given to self-analysis and self-criticism (Jer 10:24), Jeremiah has revealed a great deal about himself. Although timid by nature (Jer 1:6), he received the Lord’s assurance that he would become strong and courageous (Jer 1:18; 6:27; 15:20). In his “confessions” (see Jer 11:18–23; 12:1–4; 15:10–21; 17:12–18; 18:18–23; 20:7–18 and notes) he laid bare the deep struggles of his inmost being, sometimes making startling statements about his feelings toward God (Jer 12:1; 15:18). On occasion, he engaged in calling for redress against his personal enemies (Jer 12:1–3; 15:15; 17:18; 18:19–23; see note on Ps 5:10)—a practice that explains the origin of the English word “jeremiad,” referring to a denunciatory tirade or complaint. Jeremiah, so often expressing his anguish of spirit (Jer 4:19; 9:1; 10:19–20; 23:9), has justly been called the “weeping prophet.” But it is also true that the memory of his divine call (Jer 1:17) and the Lord’s frequent reaffirmations of his commissioning as a prophet (see, e.g., Jer 3:12; 7:2,27–28; 11:2,6; 13:12–13; 17:19–20) made Jeremiah fearless and faithful in the service of his God (Jer 15:20).
Background
Jeremiah began prophesying in Judah halfway through the reign of Josiah (640–609 b.c.) and continued throughout the reigns of Jehoahaz (609), Jehoiakim (609–598), Jehoiachin (598–597) and Zedekiah (597–586). It was a period of storm and stress when the doom of entire nations—including Judah itself—was being sealed. The smaller states of western Asia were often pawns in the power plays of such imperial giants as Egypt, Assyria and Babylon, and the time of Jeremiah’s ministry was no exception. Ashurbanipal, last of the great Assyrian rulers, died in 627. His successors were no match for Nabopolassar, the founder of the Neo-Babylonian empire, who began his rule in 626 (the year of Jeremiah’s call to prophesy). Soon after Assyria’s capital city Nineveh fell under the onslaught of a coalition of Babylonians and Medes in 612, Egypt (no friend of Babylon) marched northward in an attempt to rescue Assyria, which would soon be destroyed. King Josiah of Judah made the mistake of trying to stop the Egyptian advance, and his untimely death near Megiddo in 609 at the hands of Pharaoh Neco II was the sad result (2Ch 35:20–24). Jeremiah, who had found a kindred spirit in the godly Josiah and perhaps had proclaimed the messages recorded in 11:1–8; 17:19–27 during the king’s reformation movement, lamented Josiah’s death (see 2Ch 35:25 and note).
Josiah’s son Jehoahaz (see NIV text note on 22:11), also knwn as Shallum, is mentioned only briefly in the book of Jeremiah (22:10b–12), and then in an unfavorable way. Neco put Jehoahaz in chains and made Eliakim, another of Josiah’s sons, king in his place, renaming him Jehoiakim. Jehoahaz had ruled for a scant three months (2Ch 36:2), and his reign marks the turning point in the king’s attitude toward Jeremiah. Once the friend and confidant of the king, the prophet now entered a dreary round of persecution and imprisonment, alternating with only brief periods of freedom (20:1–2; 26:8–9; 32:2–3; 33:1; 36:26; 37:12–21; 38:6–13,28).
Jehoiakim remained relentlessly hostile toward Jeremiah. On one occasion, when an early draft of the prophet’s writings was being read to Jehoiakim (36:21), the king used a scribe’s knife to cut the scroll apart, three or four columns at a time, and threw it piece by piece into the firepot in his winter apartment (vv. 22–23). At the Lord’s command, however, Jeremiah simply dictated his prophecies to Baruch a second time, adding “many similar words” to them (v. 32).
Just prior to this episode in Jeremiah’s life, an event of extraordinary importance took place that changed the course of history: In 605 b.c., the Egyptians were crushed at Carchemish on the Euphrates by Nebuchadnezzar (46:2), the gifted general who succeeded his father Nabopolassar as ruler of Babylon that same year. Neco returned to Egypt after heavy losses, and Babylon was given a virtually free hand in western Asia for the next 70 years. Nebuchadnezzar besieged Jerusalem in 605, humiliating Jehoiakim (Da 1:1–2) and carrying off Daniel and his three companions to Babylon (Da 1:3–6). Later, in 598–597, Nebuchadnezzar attacked Jerusalem again, and the rebellious Jehoiakim was heard of no more. His son Jehoiachin ruled Judah for only three months (2Ch 36:9). Jeremiah foretold the captivity of Jehoiachin and his followers (22:24–30), a prediction that was later fulfilled (24:1; 29:1–2).
Mattaniah, Jehoiachin’s uncle and a son of Josiah, was renamed Zedekiah and placed on Judah’s throne by Nebuchadnezzar in 597 b.c. (37:1; 2Ch 36:9–14). Zedekiah, a weak and vacillating ruler, sometimes befriended Jeremiah and sought his advice but at other times allowed the prophet’s enemies to mistreat and imprison him. Near the end of Zedekiah’s reign, Jeremiah entered into an agreement with him to reveal God’s will to him in exchange for his own personal safety (38:14–27). Even then the prophet was under virtual house arrest until Jerusalem was captured in 586 (38:28).
While trying to flee the city, Zedekiah was overtaken by the pursuing Babylonians. In his presence his sons were executed, after which he himself was blinded by Nebuchadnezzar (39:1–7). Nebuzaradan, commander of the imperial guard, advised Jeremiah to live with Gedaliah, whom Nebuchadnezzar had made governor over Judah (40:1–6). After a brief term of office, Gedaliah was murdered by his opponents (41:1–9). Others in Judah feared Babylonian reprisal and fled to Egypt, taking Jeremiah and Baruch with them (43:4–7). By that time the prophet was probably over 70 years old. His last recorded words are found in 44:24–30, the last verse of which is the only explicit reference in the Bible to Pharaoh Hophra, who ruled Egypt from 589 to 570 b.c.
Theological Themes and Message
Referred to frequently as “Jeremiah the prophet” in the book that bears his name (20:2; 25:2; 28:5,10–12,15; 29:1,29; 32:2; 34:6; 36:8,26; 37:2,3,6; 38:9–10,14; 42:2,4; 43:6; 45:1; 46:1,13; 47:1; 49:34; 50:1) and elsewhere (2Ch 36:12; Da 9:2; Mt 2:17; 27:9; see Mt 16:14), Jeremiah was ever conscious of his call from the Lord (1:5; 15:19) to be a prophet. As such, he proclaimed words given him by God himself (19:2) and therefore certain of fulfillment (28:9; 32:24). Jeremiah had only contempt for false prophets (14:13–18; 23:13–40; 27:14–18) like Hananiah (ch. 28) and Shemaiah (29:24–32). Many of his own predictions were fulfilled in the short term (e.g., 16:15; 20:4; 25:11–14; 27:19–22; 29:10; 34:4–5; 43:10–11; 44:30; 46:13), and others were—or will yet be—fulfilled in the long term (e.g., 23:5–6; 30:8–9; 31:31–34; 33:15–16).
As hinted earlier, an aura of conflict surrounded Jeremiah almost from the beginning. He lashed out against the sins of his countrymen (44:23), scoring them severely for their idolatry (16:10–13,20; 22:9; 32:29; 44:2–3,8,17–19,25)—which sometimes even involved sacrificing their children to foreign gods (see 7:30–34 and notes). But Jeremiah loved the people of Judah in spite of their sins, and he prayed for them (14:7,20) even when the Lord told him not to (7:16; 11:14; 14:11).
Judgment is one of the all-pervasive themes in Jeremiah’s writings, though he was careful to point out that repentance, if sincere, would postpone the otherwise inevitable. His counsel of submission to Babylon and his message of “life as usual” for the exiles of the early deportations branded him as a traitor in the eyes of many. Actually, of course, his advice not to rebel against Babylon marked him as a true patriot, a man who loved his own people too much to stand by silently and watch them destroy themselves. By warning them to submit and not rebel, Jeremiah was revealing God’s will to them—always the most sensible prospect under any circumstances.
For Jeremiah, God was ultimate. The prophet’s theology conceived of the Lord as the Creator of all that exists (10:12–16; 51:15–19), as all-powerful (32:27; 48:15; 51:57), as everywhere present (23:24). Jeremiah ascribed the most elevated attributes to the God whom he served (32:17–25), viewing him as the Lord not only of Judah but also of the nations (5:15; 18:7–10; 25:17–28; chs. 46–51).
At the same time, God is very much concerned about individual people and their accountability to him. Jeremiah’s emphasis in this regard (see, e.g., 31:29–30) is similar to that of Ezekiel (see Eze 18:2–4), and the two men have become known as the “prophets of individual responsibility.” The undeniable relationship between sin and its consequences, so visible to Jeremiah as he watched his beloved Judah in her death throes, made him—in the pursuit of his divine vocation—a fiery preacher (5:14; 20:9; 23:29) of righteousness, and his oracles have lost none of their power with the passing of the centuries.
Called to the unhappy task of announcing the destruction of the kingdom of Judah (thoroughly corrupted by the long and evil reign of Manasseh and only superficially affected by Josiah’s efforts at reform), it was Jeremiah’s commission to lodge God’s indictment against his people and proclaim the end of an era. At long last, the Lord was about to inflict on the remnant of his people the ultimate covenant curse (see Lev 26:31–33; Dt 28:49–68). He would undo all that he had done for them since the day he brought them out of Egypt. It would then seem that the end had come, that Israel’s stubborn and uncircumcised (unconsecrated) heart had sealed her final destiny, that God’s chosen people had been cast off, that all the ancient promises and covenants had come to nothing.
But God’s judgment of his people (and the nations), though terrible, was not to be the last word, the final work of God in history. Mercy and covenant faithfulness would triumph over wrath. Beyond the judgment would come restoration and renewal. Israel would be restored, the nations that crushed her would be crushed, and the old covenants (with Israel, David and the Levites) would be honored. God would make a new covenant with his people in which he would write his law on their hearts (see 31:31–34 and notes; see also Heb 8:8–12 and note) and thus consecrate them to his service. The new covenant was cast in the form of ancient Near Eastern royal grant treaties and contained unconditional, gracious and profoundly spiritual, moral, ethical and relational promises (see chart, p. 23). The house of David would rule God’s people in righteousness, and faithful priests would serve. God’s commitment to Israel’s redemption was as unfailing as the secure order of creation (ch. 33).
Jeremiah’s message illumined the distant as well as the near horizon. It was false prophets who proclaimed peace to a rebellious nation, as though the God of Israel’s peace was indifferent to her unfaithfulness. But the very God who compelled Jeremiah to denounce sin and pronounce judgment was the God who authorized him to announce that the divine wrath had its bounds, its 70 years. Afterward forgiveness and cleansing would come—and a new day, in which all the old expectations, aroused by God’s past acts and his promises and covenants, would yet be fulfilled in a manner transcending all God’s mercies of old.
Literary Features
Jeremiah is the longest book in the Bible, containing more words than any other book. Although a number of chapters were written mainly in prose (chs. 7; 11; 16; 19; 21; 24–29; 32–45), including the appendix (ch. 52), most sections are predominantly poetic in form. Jeremiah’s poetry is lofty and lyrical. A creator of beautiful phrases, he has given us an abundance of memorable passages (e.g., 2:13,26–28; 7:4,11,34; 8:20,22; 9:23–24; 10:6–7,10,12–13; 13:23; 15:20; 17:5–9; 20:13; 29:13; 30:7,22; 31:3,15,29–30,31–34; 33:3; 51:10).
Poetic repetition was used by Jeremiah with particular skill (see, e.g., 4:23–26; 51:20–23). He understood the effectiveness of repeating a striking phrase over and over. An example is “sword, famine and plague,” found in 15 separate verses (14:12; 21:7,9; 24:10; 27:8,13; 29:17–18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13). He made use of cryptograms (see NIV text notes on 25:26; 51:1,41) on appropriate occasions. Alliteration and assonance were also a part of his literary style, examples being zarim wezeruha (“foreigners . . . to winnow her,” 51:2) and pah∆ad wapah∆at wapah∆ (“Terror and pit and snare,” 48:43; see note on Isa 24:17). Like Ezekiel, Jeremiah was often instructed to use symbolism to highlight his message: a ruined and useless belt (13:1–11), a smashed clay jar (19:1–12), a yoke of straps and crossbars (ch. 27), large stones in a brick pavement (43:8–13). Symbolic value is also seen in the Lord’s commands to Jeremiah not to marry and raise children (16:1–4), not to enter a house where there is a funeral meal or where there is feasting (16:5–9), and to buy a field in his hometown, Anathoth (32:6–15). Similarly, the Lord used visual aids in conveying his message to Jeremiah: potter’s clay (18:1–10), two baskets of figs (ch. 24).
Outline
Unlike Ezekiel, the oracles in Jeremiah are not arranged in chronological order. Had they been so arranged, the sequence of sections within the book would have been approximately as follows: 1:1—7:15; ch. 26; 7:16—20:18; ch. 25; chs. 46–51; 36:1–8; ch. 45; 36:9–32; ch. 35; chs. 21–24; chs. 27–31; 34:1–7; 37:1–10; 34:8–22; 37:11—38:13; 39:15–18; chs. 32–33; 38:14—39:14; 52:1–30; chs. 40–44; 52:31–34. The outline below represents an analysis of the book of Jeremiah in its present canonical order.
* Call of the Prophet (ch. 1)
* Warnings and Exhortations to Judah (chs. 2–35)
o Earliest Discourses (chs. 2–6)
o Temple Message (chs. 7–10)
o Covenant and Conspiracy (chs. 11–13)
o Messages concerning the Drought (chs. 14–15)
o Disaster and Comfort (16:1—17:18)
o Command to Keep the Sabbath Holy (17:19–27)
o Lessons from the Potter (chs. 18–20)
o Condemnation of Kings, Prophets and People (chs. 21–24)
o Foretelling the Babylonian Exile (chs. 25–29)
o Promises of Restoration (chs. 30–33)
o Historical Appendix (chs. 34–35)
* Sufferings and Persecutions of the Prophet (chs. 36–38)
o Burning Jeremiah’s Scroll (ch. 36)
o Imprisoning Jeremiah (chs. 37–38)
* The Fall of Jerusalem and Its Aftermath (chs. 39–45)
o The Fall Itself (ch. 39)
o Accession and Assassination of Gedaliah (40:1—41:15)
o Migration to Egypt (41:16—43:13)
o Prophecy against Those in Egypt (ch. 44)
o Historical Appendix: Promise to Baruch (ch. 45)
* Judgment against the Nations (chs. 46–51)
o Against Egypt (ch. 46)
o Against Philistia (ch. 47)
o Against Moab (ch. 48)
o Against Ammon (49:1–6)
o Against Edom (49:7–22)
o Against Damascus (49:23–27)
o Against Kedar and Hazor (Arabia) (49:28–33)
o Against Elam (49:34–39)
o Against Babylon (chs. 50–51)
* Historical Appendix (ch. 52)
The book preserves an account of the prophetic ministry of Jeremiah, whose personal life and struggles are shown to us in greater depth and detail than those of any other OT prophet. The meaning of his name is uncertain. Suggestions include “The Lord exalts” and “The Lord establishes,” but a more likely proposal is “The Lord throws,” either in the sense of “hurling” the prophet into a hostile world or of “throwing down” the nations in divine judgment for their sins. Jeremiah’s prophetic ministry began in 626 b.c. and ended sometime after 586 (see notes on 1:2–3). His ministry was immediately preceded by that of Zephaniah. Habakkuk was a contemporary, and Obadiah may have been also. Since Ezekiel began his ministry in Babylon in 593, he too was a late contemporary of the great prophet in Jerusalem. How and when Jeremiah died is not known; Jewish tradition, however, asserts that while living in Egypt he was put to death by being stoned (cf. Heb 11:37).
Jeremiah was a member of the priestly household of Hilkiah. His hometown was Anathoth (Jer 1:1), so he may have been a descendant of Abiathar (1Ki 2:26), a priest during the days of King Solomon. The Lord commanded Jeremiah not to marry and raise children because the impending divine judgment on Judah would sweep away the next generation (16:1–4). Primarily a prophet of doom, he attracted only a few friends, among whom were Ahikam (26:24), Gedaliah (Ahikam’s son, 39:14) and Ebed-Melech (38:7–13; cf. 39:15–18). Jeremiah’s closest companion was his faithful secretary, Baruch, who wrote down Jeremiah’s words as the prophet dictated them (Jer 36:4–32). He was advised by Jeremiah not to succumb to the temptations of ambition but to be content with his lot (ch. 45). He also received from Jeremiah and deposited for safekeeping a deed of purchase (Jer 32:11–16), and accompanied the prophet on the long road to exile in Egypt (43:6–7). It is possible that Baruch was also responsible for the final compilation of the book of Jeremiah itself, since no event recorded in chs. 1–51 occurred after 580 b.c. (ch. 52 is an appendix added by a later hand).
Given to self-analysis and self-criticism (Jer 10:24), Jeremiah has revealed a great deal about himself. Although timid by nature (Jer 1:6), he received the Lord’s assurance that he would become strong and courageous (Jer 1:18; 6:27; 15:20). In his “confessions” (see Jer 11:18–23; 12:1–4; 15:10–21; 17:12–18; 18:18–23; 20:7–18 and notes) he laid bare the deep struggles of his inmost being, sometimes making startling statements about his feelings toward God (Jer 12:1; 15:18). On occasion, he engaged in calling for redress against his personal enemies (Jer 12:1–3; 15:15; 17:18; 18:19–23; see note on Ps 5:10)—a practice that explains the origin of the English word “jeremiad,” referring to a denunciatory tirade or complaint. Jeremiah, so often expressing his anguish of spirit (Jer 4:19; 9:1; 10:19–20; 23:9), has justly been called the “weeping prophet.” But it is also true that the memory of his divine call (Jer 1:17) and the Lord’s frequent reaffirmations of his commissioning as a prophet (see, e.g., Jer 3:12; 7:2,27–28; 11:2,6; 13:12–13; 17:19–20) made Jeremiah fearless and faithful in the service of his God (Jer 15:20).
Background
Jeremiah began prophesying in Judah halfway through the reign of Josiah (640–609 b.c.) and continued throughout the reigns of Jehoahaz (609), Jehoiakim (609–598), Jehoiachin (598–597) and Zedekiah (597–586). It was a period of storm and stress when the doom of entire nations—including Judah itself—was being sealed. The smaller states of western Asia were often pawns in the power plays of such imperial giants as Egypt, Assyria and Babylon, and the time of Jeremiah’s ministry was no exception. Ashurbanipal, last of the great Assyrian rulers, died in 627. His successors were no match for Nabopolassar, the founder of the Neo-Babylonian empire, who began his rule in 626 (the year of Jeremiah’s call to prophesy). Soon after Assyria’s capital city Nineveh fell under the onslaught of a coalition of Babylonians and Medes in 612, Egypt (no friend of Babylon) marched northward in an attempt to rescue Assyria, which would soon be destroyed. King Josiah of Judah made the mistake of trying to stop the Egyptian advance, and his untimely death near Megiddo in 609 at the hands of Pharaoh Neco II was the sad result (2Ch 35:20–24). Jeremiah, who had found a kindred spirit in the godly Josiah and perhaps had proclaimed the messages recorded in 11:1–8; 17:19–27 during the king’s reformation movement, lamented Josiah’s death (see 2Ch 35:25 and note).
Josiah’s son Jehoahaz (see NIV text note on 22:11), also knwn as Shallum, is mentioned only briefly in the book of Jeremiah (22:10b–12), and then in an unfavorable way. Neco put Jehoahaz in chains and made Eliakim, another of Josiah’s sons, king in his place, renaming him Jehoiakim. Jehoahaz had ruled for a scant three months (2Ch 36:2), and his reign marks the turning point in the king’s attitude toward Jeremiah. Once the friend and confidant of the king, the prophet now entered a dreary round of persecution and imprisonment, alternating with only brief periods of freedom (20:1–2; 26:8–9; 32:2–3; 33:1; 36:26; 37:12–21; 38:6–13,28).
Jehoiakim remained relentlessly hostile toward Jeremiah. On one occasion, when an early draft of the prophet’s writings was being read to Jehoiakim (36:21), the king used a scribe’s knife to cut the scroll apart, three or four columns at a time, and threw it piece by piece into the firepot in his winter apartment (vv. 22–23). At the Lord’s command, however, Jeremiah simply dictated his prophecies to Baruch a second time, adding “many similar words” to them (v. 32).
Just prior to this episode in Jeremiah’s life, an event of extraordinary importance took place that changed the course of history: In 605 b.c., the Egyptians were crushed at Carchemish on the Euphrates by Nebuchadnezzar (46:2), the gifted general who succeeded his father Nabopolassar as ruler of Babylon that same year. Neco returned to Egypt after heavy losses, and Babylon was given a virtually free hand in western Asia for the next 70 years. Nebuchadnezzar besieged Jerusalem in 605, humiliating Jehoiakim (Da 1:1–2) and carrying off Daniel and his three companions to Babylon (Da 1:3–6). Later, in 598–597, Nebuchadnezzar attacked Jerusalem again, and the rebellious Jehoiakim was heard of no more. His son Jehoiachin ruled Judah for only three months (2Ch 36:9). Jeremiah foretold the captivity of Jehoiachin and his followers (22:24–30), a prediction that was later fulfilled (24:1; 29:1–2).
Mattaniah, Jehoiachin’s uncle and a son of Josiah, was renamed Zedekiah and placed on Judah’s throne by Nebuchadnezzar in 597 b.c. (37:1; 2Ch 36:9–14). Zedekiah, a weak and vacillating ruler, sometimes befriended Jeremiah and sought his advice but at other times allowed the prophet’s enemies to mistreat and imprison him. Near the end of Zedekiah’s reign, Jeremiah entered into an agreement with him to reveal God’s will to him in exchange for his own personal safety (38:14–27). Even then the prophet was under virtual house arrest until Jerusalem was captured in 586 (38:28).
While trying to flee the city, Zedekiah was overtaken by the pursuing Babylonians. In his presence his sons were executed, after which he himself was blinded by Nebuchadnezzar (39:1–7). Nebuzaradan, commander of the imperial guard, advised Jeremiah to live with Gedaliah, whom Nebuchadnezzar had made governor over Judah (40:1–6). After a brief term of office, Gedaliah was murdered by his opponents (41:1–9). Others in Judah feared Babylonian reprisal and fled to Egypt, taking Jeremiah and Baruch with them (43:4–7). By that time the prophet was probably over 70 years old. His last recorded words are found in 44:24–30, the last verse of which is the only explicit reference in the Bible to Pharaoh Hophra, who ruled Egypt from 589 to 570 b.c.
Theological Themes and Message
Referred to frequently as “Jeremiah the prophet” in the book that bears his name (20:2; 25:2; 28:5,10–12,15; 29:1,29; 32:2; 34:6; 36:8,26; 37:2,3,6; 38:9–10,14; 42:2,4; 43:6; 45:1; 46:1,13; 47:1; 49:34; 50:1) and elsewhere (2Ch 36:12; Da 9:2; Mt 2:17; 27:9; see Mt 16:14), Jeremiah was ever conscious of his call from the Lord (1:5; 15:19) to be a prophet. As such, he proclaimed words given him by God himself (19:2) and therefore certain of fulfillment (28:9; 32:24). Jeremiah had only contempt for false prophets (14:13–18; 23:13–40; 27:14–18) like Hananiah (ch. 28) and Shemaiah (29:24–32). Many of his own predictions were fulfilled in the short term (e.g., 16:15; 20:4; 25:11–14; 27:19–22; 29:10; 34:4–5; 43:10–11; 44:30; 46:13), and others were—or will yet be—fulfilled in the long term (e.g., 23:5–6; 30:8–9; 31:31–34; 33:15–16).
As hinted earlier, an aura of conflict surrounded Jeremiah almost from the beginning. He lashed out against the sins of his countrymen (44:23), scoring them severely for their idolatry (16:10–13,20; 22:9; 32:29; 44:2–3,8,17–19,25)—which sometimes even involved sacrificing their children to foreign gods (see 7:30–34 and notes). But Jeremiah loved the people of Judah in spite of their sins, and he prayed for them (14:7,20) even when the Lord told him not to (7:16; 11:14; 14:11).
Judgment is one of the all-pervasive themes in Jeremiah’s writings, though he was careful to point out that repentance, if sincere, would postpone the otherwise inevitable. His counsel of submission to Babylon and his message of “life as usual” for the exiles of the early deportations branded him as a traitor in the eyes of many. Actually, of course, his advice not to rebel against Babylon marked him as a true patriot, a man who loved his own people too much to stand by silently and watch them destroy themselves. By warning them to submit and not rebel, Jeremiah was revealing God’s will to them—always the most sensible prospect under any circumstances.
For Jeremiah, God was ultimate. The prophet’s theology conceived of the Lord as the Creator of all that exists (10:12–16; 51:15–19), as all-powerful (32:27; 48:15; 51:57), as everywhere present (23:24). Jeremiah ascribed the most elevated attributes to the God whom he served (32:17–25), viewing him as the Lord not only of Judah but also of the nations (5:15; 18:7–10; 25:17–28; chs. 46–51).
At the same time, God is very much concerned about individual people and their accountability to him. Jeremiah’s emphasis in this regard (see, e.g., 31:29–30) is similar to that of Ezekiel (see Eze 18:2–4), and the two men have become known as the “prophets of individual responsibility.” The undeniable relationship between sin and its consequences, so visible to Jeremiah as he watched his beloved Judah in her death throes, made him—in the pursuit of his divine vocation—a fiery preacher (5:14; 20:9; 23:29) of righteousness, and his oracles have lost none of their power with the passing of the centuries.
Called to the unhappy task of announcing the destruction of the kingdom of Judah (thoroughly corrupted by the long and evil reign of Manasseh and only superficially affected by Josiah’s efforts at reform), it was Jeremiah’s commission to lodge God’s indictment against his people and proclaim the end of an era. At long last, the Lord was about to inflict on the remnant of his people the ultimate covenant curse (see Lev 26:31–33; Dt 28:49–68). He would undo all that he had done for them since the day he brought them out of Egypt. It would then seem that the end had come, that Israel’s stubborn and uncircumcised (unconsecrated) heart had sealed her final destiny, that God’s chosen people had been cast off, that all the ancient promises and covenants had come to nothing.
But God’s judgment of his people (and the nations), though terrible, was not to be the last word, the final work of God in history. Mercy and covenant faithfulness would triumph over wrath. Beyond the judgment would come restoration and renewal. Israel would be restored, the nations that crushed her would be crushed, and the old covenants (with Israel, David and the Levites) would be honored. God would make a new covenant with his people in which he would write his law on their hearts (see 31:31–34 and notes; see also Heb 8:8–12 and note) and thus consecrate them to his service. The new covenant was cast in the form of ancient Near Eastern royal grant treaties and contained unconditional, gracious and profoundly spiritual, moral, ethical and relational promises (see chart, p. 23). The house of David would rule God’s people in righteousness, and faithful priests would serve. God’s commitment to Israel’s redemption was as unfailing as the secure order of creation (ch. 33).
Jeremiah’s message illumined the distant as well as the near horizon. It was false prophets who proclaimed peace to a rebellious nation, as though the God of Israel’s peace was indifferent to her unfaithfulness. But the very God who compelled Jeremiah to denounce sin and pronounce judgment was the God who authorized him to announce that the divine wrath had its bounds, its 70 years. Afterward forgiveness and cleansing would come—and a new day, in which all the old expectations, aroused by God’s past acts and his promises and covenants, would yet be fulfilled in a manner transcending all God’s mercies of old.
Literary Features
Jeremiah is the longest book in the Bible, containing more words than any other book. Although a number of chapters were written mainly in prose (chs. 7; 11; 16; 19; 21; 24–29; 32–45), including the appendix (ch. 52), most sections are predominantly poetic in form. Jeremiah’s poetry is lofty and lyrical. A creator of beautiful phrases, he has given us an abundance of memorable passages (e.g., 2:13,26–28; 7:4,11,34; 8:20,22; 9:23–24; 10:6–7,10,12–13; 13:23; 15:20; 17:5–9; 20:13; 29:13; 30:7,22; 31:3,15,29–30,31–34; 33:3; 51:10).
Poetic repetition was used by Jeremiah with particular skill (see, e.g., 4:23–26; 51:20–23). He understood the effectiveness of repeating a striking phrase over and over. An example is “sword, famine and plague,” found in 15 separate verses (14:12; 21:7,9; 24:10; 27:8,13; 29:17–18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13). He made use of cryptograms (see NIV text notes on 25:26; 51:1,41) on appropriate occasions. Alliteration and assonance were also a part of his literary style, examples being zarim wezeruha (“foreigners . . . to winnow her,” 51:2) and pah∆ad wapah∆at wapah∆ (“Terror and pit and snare,” 48:43; see note on Isa 24:17). Like Ezekiel, Jeremiah was often instructed to use symbolism to highlight his message: a ruined and useless belt (13:1–11), a smashed clay jar (19:1–12), a yoke of straps and crossbars (ch. 27), large stones in a brick pavement (43:8–13). Symbolic value is also seen in the Lord’s commands to Jeremiah not to marry and raise children (16:1–4), not to enter a house where there is a funeral meal or where there is feasting (16:5–9), and to buy a field in his hometown, Anathoth (32:6–15). Similarly, the Lord used visual aids in conveying his message to Jeremiah: potter’s clay (18:1–10), two baskets of figs (ch. 24).
Outline
Unlike Ezekiel, the oracles in Jeremiah are not arranged in chronological order. Had they been so arranged, the sequence of sections within the book would have been approximately as follows: 1:1—7:15; ch. 26; 7:16—20:18; ch. 25; chs. 46–51; 36:1–8; ch. 45; 36:9–32; ch. 35; chs. 21–24; chs. 27–31; 34:1–7; 37:1–10; 34:8–22; 37:11—38:13; 39:15–18; chs. 32–33; 38:14—39:14; 52:1–30; chs. 40–44; 52:31–34. The outline below represents an analysis of the book of Jeremiah in its present canonical order.
* Call of the Prophet (ch. 1)
* Warnings and Exhortations to Judah (chs. 2–35)
o Earliest Discourses (chs. 2–6)
o Temple Message (chs. 7–10)
o Covenant and Conspiracy (chs. 11–13)
o Messages concerning the Drought (chs. 14–15)
o Disaster and Comfort (16:1—17:18)
o Command to Keep the Sabbath Holy (17:19–27)
o Lessons from the Potter (chs. 18–20)
o Condemnation of Kings, Prophets and People (chs. 21–24)
o Foretelling the Babylonian Exile (chs. 25–29)
o Promises of Restoration (chs. 30–33)
o Historical Appendix (chs. 34–35)
* Sufferings and Persecutions of the Prophet (chs. 36–38)
o Burning Jeremiah’s Scroll (ch. 36)
o Imprisoning Jeremiah (chs. 37–38)
* The Fall of Jerusalem and Its Aftermath (chs. 39–45)
o The Fall Itself (ch. 39)
o Accession and Assassination of Gedaliah (40:1—41:15)
o Migration to Egypt (41:16—43:13)
o Prophecy against Those in Egypt (ch. 44)
o Historical Appendix: Promise to Baruch (ch. 45)
* Judgment against the Nations (chs. 46–51)
o Against Egypt (ch. 46)
o Against Philistia (ch. 47)
o Against Moab (ch. 48)
o Against Ammon (49:1–6)
o Against Edom (49:7–22)
o Against Damascus (49:23–27)
o Against Kedar and Hazor (Arabia) (49:28–33)
o Against Elam (49:34–39)
o Against Babylon (chs. 50–51)
* Historical Appendix (ch. 52)
Sunday, November 07, 2010
1 Timothy Intro & Bkground
Author
Both early tradition and the salutations of the Pastoral Letters (1,2 Timothy; Titus) themselves claim Paul as their author (1:1; 2Ti 1:1; Tit 1:1). Some objections have been raised in recent years on the basis of an alleged uncharacteristic vocabulary and style (see, e.g., notes on 1Ti 1:15; 1Ti 2:2), but other evidence still convincingly supports Paul’s authorship. See essay, p. 2481.
Background and Purpose
During his fourth missionary journey (see map, pp. 2486–2487), Paul had instructed Timothy to care for the church at Ephesus (1:3) while he went on to Macedonia. When he realized that he might not return to Ephesus in the near future (1Ti 3:14–15), he wrote this first letter to Timothy to develop the charge he had given his young assistant (1Ti 1:3, 18), to refute false teachings (1Ti 1:3–7; 4:1–8; 6:3–5,20–21) and to supervise the affairs of the growing Ephesian church (church worship, ch. 2; the appointment of qualified church leaders, 1Ti 3:1–13; 5:17–25).
A major problem in the Ephesian church was a heresy that combined Gnosticism (see Introduction to 1 John: Gnosticism), decadent Judaism (1Jn 1:3–7) and false asceticism (1Jn 4:1–5).
Date
1 Timothy was written sometime after the events of Ac 28 (c. 63–65; see chart, p. 2261), at least eight years after Paul’s three-year stay in Ephesus (see Ac 19:10 and note).
Recipient
Description and/or characterization of a person or a people.As the salutation indicates (1Ti 1:2), Paul is writing to Timothy, a native of Lystra (in modern Turkey). Timothy’s father was Greek, while his mother was a Jewish Christian (Ac 16:1). From childhood he had been taught the OT (2Ti 1:5; 3:15). Paul called him “my true son in the faith” (1Ti 1:2; see note there), perhaps having led him to faith in Christ during his first visit to Lystra. At the time of his second visit Paul invited Timothy to join him on his missionary travels, circumcising him so that his Greek ancestry would not be a liability in working with the Jews (Ac 16:3). Timothy helped Paul evangelize Macedonia and Achaia (Ac 17:14–15; 18:5) and was with him during much of his long preaching ministry at Ephesus (Ac 19:22). He traveled with him from Ephesus to Macedonia, to Corinth (see Ac 20:3 and note), back to Macedonia, and to Asia Minor (Ac 20:1–6). He may even have accompanied him all the way to Jerusalem. He was with Paul during the apostle’s first imprisonment (Php 1:1; Col 1:1; Phm 1).
Following Paul’s release (after Ac 28), Timothy again traveled with him but eventually stayed at Ephesus to deal with the problems there, while Paul went on to Macedonia. Paul’s closeness to and admiration of Timothy are seen in Paul’s naming him as the co-sender of six of his letters (2 Corinthians, Philippians, Colossians, 1,2 Thessalonians and Philemon) and in his speaking highly of him to the Philippians (Php 2:19–22). At the end of Paul’s life he requested Timothy to join him at Rome (2Ti 4:9,21). According to Heb 13:23, Timothy himself was imprisoned and subsequently released—whether at Rome or elsewhere, we do not know.
Timothy was not an apostle. It may be best to regard him as an apostolic representative, delegated to carry out special work (cf. Tit 1:5).
Outline
* Greetings (1:1–2)
* Warning against False Teachers (1:3–11)
o The Nature of the Heresy (1:3–7)
o The Purpose of the Law (1:8–11)
* The Lord’s Grace to Paul (1:12–17)
* The Purpose of Paul’s Instructions to Timothy (1:18–20)
* Instructions concerning Church Administration (chs. 2–3)
o Public Worship (ch. 2)
+ Prayer in public worship (2:1–8)
+ Women in public worship (2:9–15)
o Qualifications for Church Officers (3:1–13)
+ Overseers (3:1–7)
+ Deacons (3:8–13)
o Purpose of These Instructions (3:14–16)
* Instructions concerning False Teaching (ch. 4)
o False Teaching Described (4:1–5)
o Methods of Dealing with It Explained (4:6–16)
* Instructions concerning Different Groups in the Church (5:1—6:2)
o The Older and Younger (5:1–2)
o Widows (5:3–16)
o Elders (5:17–25)
o Slaves (6:1–2)
* Miscellaneous Matters (6:3–19)
o False Teachers (6:3–5)
o Love of Money (6:6–10)
o Charge to Timothy (6:11–16)
o The Rich (6:17–19)
* Concluding Appeal and Benediction (6:20–21)
Both early tradition and the salutations of the Pastoral Letters (1,2 Timothy; Titus) themselves claim Paul as their author (1:1; 2Ti 1:1; Tit 1:1). Some objections have been raised in recent years on the basis of an alleged uncharacteristic vocabulary and style (see, e.g., notes on 1Ti 1:15; 1Ti 2:2), but other evidence still convincingly supports Paul’s authorship. See essay, p. 2481.
Background and Purpose
During his fourth missionary journey (see map, pp. 2486–2487), Paul had instructed Timothy to care for the church at Ephesus (1:3) while he went on to Macedonia. When he realized that he might not return to Ephesus in the near future (1Ti 3:14–15), he wrote this first letter to Timothy to develop the charge he had given his young assistant (1Ti 1:3, 18), to refute false teachings (1Ti 1:3–7; 4:1–8; 6:3–5,20–21) and to supervise the affairs of the growing Ephesian church (church worship, ch. 2; the appointment of qualified church leaders, 1Ti 3:1–13; 5:17–25).
A major problem in the Ephesian church was a heresy that combined Gnosticism (see Introduction to 1 John: Gnosticism), decadent Judaism (1Jn 1:3–7) and false asceticism (1Jn 4:1–5).
Date
1 Timothy was written sometime after the events of Ac 28 (c. 63–65; see chart, p. 2261), at least eight years after Paul’s three-year stay in Ephesus (see Ac 19:10 and note).
Recipient
Description and/or characterization of a person or a people.As the salutation indicates (1Ti 1:2), Paul is writing to Timothy, a native of Lystra (in modern Turkey). Timothy’s father was Greek, while his mother was a Jewish Christian (Ac 16:1). From childhood he had been taught the OT (2Ti 1:5; 3:15). Paul called him “my true son in the faith” (1Ti 1:2; see note there), perhaps having led him to faith in Christ during his first visit to Lystra. At the time of his second visit Paul invited Timothy to join him on his missionary travels, circumcising him so that his Greek ancestry would not be a liability in working with the Jews (Ac 16:3). Timothy helped Paul evangelize Macedonia and Achaia (Ac 17:14–15; 18:5) and was with him during much of his long preaching ministry at Ephesus (Ac 19:22). He traveled with him from Ephesus to Macedonia, to Corinth (see Ac 20:3 and note), back to Macedonia, and to Asia Minor (Ac 20:1–6). He may even have accompanied him all the way to Jerusalem. He was with Paul during the apostle’s first imprisonment (Php 1:1; Col 1:1; Phm 1).
Following Paul’s release (after Ac 28), Timothy again traveled with him but eventually stayed at Ephesus to deal with the problems there, while Paul went on to Macedonia. Paul’s closeness to and admiration of Timothy are seen in Paul’s naming him as the co-sender of six of his letters (2 Corinthians, Philippians, Colossians, 1,2 Thessalonians and Philemon) and in his speaking highly of him to the Philippians (Php 2:19–22). At the end of Paul’s life he requested Timothy to join him at Rome (2Ti 4:9,21). According to Heb 13:23, Timothy himself was imprisoned and subsequently released—whether at Rome or elsewhere, we do not know.
Timothy was not an apostle. It may be best to regard him as an apostolic representative, delegated to carry out special work (cf. Tit 1:5).
Outline
* Greetings (1:1–2)
* Warning against False Teachers (1:3–11)
o The Nature of the Heresy (1:3–7)
o The Purpose of the Law (1:8–11)
* The Lord’s Grace to Paul (1:12–17)
* The Purpose of Paul’s Instructions to Timothy (1:18–20)
* Instructions concerning Church Administration (chs. 2–3)
o Public Worship (ch. 2)
+ Prayer in public worship (2:1–8)
+ Women in public worship (2:9–15)
o Qualifications for Church Officers (3:1–13)
+ Overseers (3:1–7)
+ Deacons (3:8–13)
o Purpose of These Instructions (3:14–16)
* Instructions concerning False Teaching (ch. 4)
o False Teaching Described (4:1–5)
o Methods of Dealing with It Explained (4:6–16)
* Instructions concerning Different Groups in the Church (5:1—6:2)
o The Older and Younger (5:1–2)
o Widows (5:3–16)
o Elders (5:17–25)
o Slaves (6:1–2)
* Miscellaneous Matters (6:3–19)
o False Teachers (6:3–5)
o Love of Money (6:6–10)
o Charge to Timothy (6:11–16)
o The Rich (6:17–19)
* Concluding Appeal and Benediction (6:20–21)
Friday, November 05, 2010
Timothy apparently became a Christian as a result of Paul's missionary work in Lystra
(Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's
evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the
second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and
Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him
to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and
apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to
Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6).
Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there
he probably made a trip to Philippi (Phil. 2:19-23).
At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31).
Our knowledge of his activities after that time comes mainly from scanty references in
his epistles and conjectures since we have no canonical history of this part of his work.
Following his trial before Caesar
and his acquittal, Paul evidently
left Rome. He made his way
eastward and eventually arrived
in Ephesus. While in Ephesus
Paul doubtless visited other
churches in the area and later set
out for Macedonia and probably
for other provinces intending to
continue his pioneer missionary
work (cf. Rom. 15:24, 28). When
Paul departed from Ephesus he
left Timothy in charge as his
special representative to continue
the work there (1 Tim. 1:3).
Sometime after that Timothy evidently wrote to Paul, probably asking if he could leave
Ephesus, perhaps to rejoin Paul. Paul responded with this letter in which he instructed
Timothy to remain in Ephesus and to continue his needed ministry until Paul would
rejoin him there (3:14; 4:13).
"As the first-century churches increased in number, questions of church
order, soundness in the faith, and discipline arose. The apostles themselves
dealt with these questions, but the approaching end of the apostolic period
made necessary authoritative teaching about faith and order for the future
guidance of the churches. This teaching is revealed in the Pastoral
Epistles."1
Timothy's function in Ephesus was to represent Paul to the church. "The church" in
Ephesus at this time would have consisted of a number of house-churches (cf. 1 Cor.
16:19). He evidently was not an elder in that church. Paul spoke of the Ephesian elders in
this epistle as individuals different from Timothy.
When Paul had met with the Ephesian elders toward the end of his third missionary
journey, he had warned them about false teachers who would arise in their midst (Acts
20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently
Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in
this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition
to follow.
If Caesar released Paul from prison in Rome about A.D. 62, he may have written this
epistle in the middle 60s, perhaps A.D. 63-66. Paul's reference to his going from Ephesus
to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote
1 Timothy. Nevertheless, since we have no other references to guide us, he could have
been in any one of a number of other provinces as well.
The authorship of the Pastorals is a major critical problem in New Testament studies, but
I believe the arguments for Pauline authorship are most convincing. Since the nineteenth
century, scholars have attacked the Pauline authorship of the Pastoral Epistles more than
the Pauline authorship of any of the apostle's other writings. This is an introductory
problem that may be studied by referring to the major commentaries on the Pastorals and
to the more comprehensive New Testament Introductions.2 William Mounce argued for
Luke being Paul's amanuensis in all three Pastoral Epistles.3 But that is impossible to
prove.
"The majority of modern scholars maintain that the Pastoral Epistles are
pseudepigraphical—that is, written pseudonymously (in Paul's name)
sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett,
Hanson, Houlden, Karris, Hultgren). Most today locate these three letters
around the turn of the century, suggesting that the author aimed to revive
Pauline teaching for his day or to compose a definitive and authoritative
Pauline manual for denouncing heresy in the postapostolic church."4
PURPOSE
First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to
pastors (shepherds) of churches outlining their pastoral duties. The term "Pastoral
Epistles" appeared first in the eighteenth century, though as early as the second century
they had been grouped together within the Pauline corpus.5 These leaders' main pastoral
duties were to defend sound doctrine and to maintain sound discipline.6
"The pastoral Epistles are primarily practical rather than theological. The
emphasis lies rather on the defense of doctrine than on its explication or
elaboration. The distinctively doctrinal passages comprise only a small
part of the whole; Timothy and Titus had already been instructed."7
"It may be time to say farewell to the nomenclature 'the Pastoral Epistles.'
This term, which many trace back to Paul Anton in the eighteenth century,
has become something of a restraining device. Its use to describe the
contents of the letters is benign enough, but the assumptions about the
letters and their intention on which it rests already betray a tendency
toward restraint.
"The term PE [Pastoral Epistles] is no longer helpful, even if it is
convenient, for what is gained by economy of reference is more than lost
by the weight of the baggage the term has accumulated along the way."8
Towner believed that by grouping these three epistles together as "the Pastoral Epistles"
and treating them as a unit the church has strayed from interpreting each one as an
individual epistle. He acknowledged that these three have certain characteristics in
common, but he felt that interpreting them together as a unit does more harm than good.
Several of Paul's other epistles are equally as pastoral as these three, though, granted,
these three deal with pastoral leadership issues.
"There are . . . several reasons that Paul wrote the first epistle to Timothy:
(a) to encourage Timothy to stay on at Ephesus and deal with the
significant and difficult issues that had arisen; (b) to provide authoritative
instruction on how the household of God was to conduct itself in case Paul
delayed in coming; and (c) to combat directly the opponents and their
teaching and to remind Timothy of how he was to conduct himself and
what he was to teach. The underlying purpose was then to encourage
Timothy in his work but also to transfer Paul's authority to Timothy in his
fight against the opponents."9
(Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's
evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the
second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and
Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him
to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and
apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to
Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6).
Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there
he probably made a trip to Philippi (Phil. 2:19-23).
At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31).
Our knowledge of his activities after that time comes mainly from scanty references in
his epistles and conjectures since we have no canonical history of this part of his work.
Following his trial before Caesar
and his acquittal, Paul evidently
left Rome. He made his way
eastward and eventually arrived
in Ephesus. While in Ephesus
Paul doubtless visited other
churches in the area and later set
out for Macedonia and probably
for other provinces intending to
continue his pioneer missionary
work (cf. Rom. 15:24, 28). When
Paul departed from Ephesus he
left Timothy in charge as his
special representative to continue
the work there (1 Tim. 1:3).
Sometime after that Timothy evidently wrote to Paul, probably asking if he could leave
Ephesus, perhaps to rejoin Paul. Paul responded with this letter in which he instructed
Timothy to remain in Ephesus and to continue his needed ministry until Paul would
rejoin him there (3:14; 4:13).
"As the first-century churches increased in number, questions of church
order, soundness in the faith, and discipline arose. The apostles themselves
dealt with these questions, but the approaching end of the apostolic period
made necessary authoritative teaching about faith and order for the future
guidance of the churches. This teaching is revealed in the Pastoral
Epistles."1
Timothy's function in Ephesus was to represent Paul to the church. "The church" in
Ephesus at this time would have consisted of a number of house-churches (cf. 1 Cor.
16:19). He evidently was not an elder in that church. Paul spoke of the Ephesian elders in
this epistle as individuals different from Timothy.
When Paul had met with the Ephesian elders toward the end of his third missionary
journey, he had warned them about false teachers who would arise in their midst (Acts
20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently
Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in
this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition
to follow.
If Caesar released Paul from prison in Rome about A.D. 62, he may have written this
epistle in the middle 60s, perhaps A.D. 63-66. Paul's reference to his going from Ephesus
to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote
1 Timothy. Nevertheless, since we have no other references to guide us, he could have
been in any one of a number of other provinces as well.
The authorship of the Pastorals is a major critical problem in New Testament studies, but
I believe the arguments for Pauline authorship are most convincing. Since the nineteenth
century, scholars have attacked the Pauline authorship of the Pastoral Epistles more than
the Pauline authorship of any of the apostle's other writings. This is an introductory
problem that may be studied by referring to the major commentaries on the Pastorals and
to the more comprehensive New Testament Introductions.2 William Mounce argued for
Luke being Paul's amanuensis in all three Pastoral Epistles.3 But that is impossible to
prove.
"The majority of modern scholars maintain that the Pastoral Epistles are
pseudepigraphical—that is, written pseudonymously (in Paul's name)
sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett,
Hanson, Houlden, Karris, Hultgren). Most today locate these three letters
around the turn of the century, suggesting that the author aimed to revive
Pauline teaching for his day or to compose a definitive and authoritative
Pauline manual for denouncing heresy in the postapostolic church."4
PURPOSE
First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to
pastors (shepherds) of churches outlining their pastoral duties. The term "Pastoral
Epistles" appeared first in the eighteenth century, though as early as the second century
they had been grouped together within the Pauline corpus.5 These leaders' main pastoral
duties were to defend sound doctrine and to maintain sound discipline.6
"The pastoral Epistles are primarily practical rather than theological. The
emphasis lies rather on the defense of doctrine than on its explication or
elaboration. The distinctively doctrinal passages comprise only a small
part of the whole; Timothy and Titus had already been instructed."7
"It may be time to say farewell to the nomenclature 'the Pastoral Epistles.'
This term, which many trace back to Paul Anton in the eighteenth century,
has become something of a restraining device. Its use to describe the
contents of the letters is benign enough, but the assumptions about the
letters and their intention on which it rests already betray a tendency
toward restraint.
"The term PE [Pastoral Epistles] is no longer helpful, even if it is
convenient, for what is gained by economy of reference is more than lost
by the weight of the baggage the term has accumulated along the way."8
Towner believed that by grouping these three epistles together as "the Pastoral Epistles"
and treating them as a unit the church has strayed from interpreting each one as an
individual epistle. He acknowledged that these three have certain characteristics in
common, but he felt that interpreting them together as a unit does more harm than good.
Several of Paul's other epistles are equally as pastoral as these three, though, granted,
these three deal with pastoral leadership issues.
"There are . . . several reasons that Paul wrote the first epistle to Timothy:
(a) to encourage Timothy to stay on at Ephesus and deal with the
significant and difficult issues that had arisen; (b) to provide authoritative
instruction on how the household of God was to conduct itself in case Paul
delayed in coming; and (c) to combat directly the opponents and their
teaching and to remind Timothy of how he was to conduct himself and
what he was to teach. The underlying purpose was then to encourage
Timothy in his work but also to transfer Paul's authority to Timothy in his
fight against the opponents."9
Wednesday, September 01, 2010
The 10 Questions of a Courageous Conversation
The 10 Questions of a Courageous Conversation
If you have heard me speak recently, you may have heard me talk about having a Courageous Conversation. These are conversations that require us to blend two key elements of mercy and truth in order to resolve pressing issues and at the same time develop greater levels of trust in our relationship. Proverbs 16:6 states "By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil. " The iniquities of self-will, and our pride is what causes so much of the tension in our relationships. Our pride reveals itself in our conversations when we say to ourselves, “we will have had a good conversation when you listen to me and agree that I’m right.” This form of conversation does not include God’s mercy and truth which sets us free, but it focuses on our own rights and expectations which cause wars among us as James 4 points out so clearly.
When I have helped mediate courageous conversations where people have been more interested in seeking to give mercy and truth rather than being right, I have seen truly miraculous reconciliation take place. God has said “And having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven.” God has already done his part, the question is will we receive the grace He has already provided by humbling ourselves and allowing our iniquities to be purged by His mercy and truth. When our sins are pointed out and we humble ourselves and confess them, God cleanses us. I have seen people become so free that they have a fresh fear of God come upon them as they see His power made manifest in their lives and relationship. They depart from further evil so they can experience a greater level of intimacy and freedom in Christ.
The three goals of a courageous conversation are:
* Wisdom to see from a bigger perspective. When we see as God sees we will want to do as God does. The counsel of others will broaden our perspective. God can even use a donkey to help us see our blind spots. He will test our humility by sending us the most unlikely messengers.
* Understanding that will establish trust in the relationship. When we see from another’s perspective we begin to understand why they do what they do. When you seek to understand a person, it doesn’t mean you have to agree with them. When you provide them a safe environment of mercy, it will allow them to see their own false beliefs and begin to question their perspective if it is based on lies. A man convinced against his own will is of the same opinion still. Our goal is to look with another person at their own thoughts and beliefs so they consider the trustworthiness of their perspective.
* Knowledge so we can take the next step. When people gain wisdom and understanding by allowing the beatitudes of Christ to control their spirit, soul and body, then God will grant them the knowledge of His will to resolve any issue.
1. What is your most pressing issue?
Questions 1 & 2 deal with the Pressing Issues. Very rarely do I ever ask someone if they would like to have a courageous conversation. I simply realize that there is a problem because someone is either acting hurt or trying to get me to understand their viewpoint. When I see that a conversation is turning combustible because I don’t feel understood or the other person is frustrated, it dawns on me that I need to humble myself and esteem the others need to be heard as greater than my own. This is the first beatitude Jesus describes of a happy, to be envied and prosperous man. I will simply say, “What I hear you saying is that your most pressing issue is…” or I will say “What I hear you saying is…, which of these is the most pressing issue?”
2. In addition to this, is there something else?
My goal in this question is to get to the real issue. I remind myself that most people may not be aware of how to describe their most pressing needs. I listen to what they say and try to see where one of two root issues may be causing the intense feelings.
* Fear of Rejection – This issue or person is making me feel like I am unacceptable and I don’t feel good about myself because of it.
* Fear of Failure – This issue or person is making me feel inadequate.
When I am working with couples I think about how the woman’s most important question is being answered. I believe a woman asks herself constantly “Am I worth being pursued?”, so when her husband is not initiating the conversation or showing interest in her issues, she feels rejection.
From my experience with men it seems the major question they are asking themselves is “Am I adequate, do I have what it takes to succeed?” When they feel like others view them as inadequate or their ability to succeed is hampered then they begin to experience tension.
Sometimes people don’t verbalize these root issues and I only bring them up if I sense they are willing to acknowledge that this fear is present, otherwise I let them determine their most pressing issue and agree to pursue this course with them.
It is important that you write down the most pressing issue in a concise sentence because all the other questions will refer to this issue. You can only deal effectively with one issue at a time.
3. How is this affecting you?
Questions 3 & 4 deal with the painful consequences of an issue. The beatitude of mourning can be displayed by the listener as they show empathy for the other person. When a person feels heard and cared about they can begin to move on to resolving their issues. It is a rare experience for most people to feel safe enough to talk about anything because there are so few people who can listen from another’s perspective. One definition of intimacy I like is “In To Me See.” When we look through another person’s eyes and see as they see we can begin to understand why they are behaving the way they are.
When you take the brunt of their intense emotions and don’t defend yourself, but mourn over what you may have caused or what others have contributed to, you are following the command “to rejoice with those who rejoice and mourn with those who mourn.” It also allows you to see just how serious of an issue this is and what the cause and effects are for yourself and the organization.
Rephrase what you heard the person say to their satisfaction. This is a part of engaging in the conversation and helping the person feel understood.
4. What will the future be like if nothing changes?
This question is a real motivator for me because I begin to see the high cost of doing nothing. I want people to really consider just what the future could be and not gloss over this one. It helps everyone to be more committed to resolving the issue.
Rephrase what you heard the person say to their satisfaction. If they are not satisfied that you understand, allow them to rephrase their statement, don’t try to guess, but be patient until they can verbalize their own thoughts. A right answer is like a kiss on the lips, and in this case it is a answer that shows you understand them.
5. What do you see as my responsibility for this issue?
Questions 5 & 6 deal with the personal responsibilities of those involved in the issue. When I ask this question I am showing a noble willingness to yield my rights and become meek and lowly, a servant like Christ, one who lays down his life for a brother. It also reveals a hunger and thirst for Christ’s righteousness rather than defending my own. When I mediate courageous conversations this is the question most people fear to ask. It takes grace to die and lose your life, but God promises you will find it if you willingly lay it down. This question opens up the opportunity to really understand the heart of another, they want to share with you their real needs. If you begin to explain, complain or blame them in response to this question then you will have failed and turned a courageous conversation into a combustible one due to cowardice in not laying down your life.
Rephrase what you heard the person say to their satisfaction. The goal of rephrasing their statement is to try and understand their heart. If they verbalized it well enough you can simply restate their comments, if God gives you further insight then be willing to share this as it comes to you. Do not try to make up new statements because you don’t want to use their words, it will change the meaning. Our goal is to reveal that we do understand their heart.
6. What do you see as your responsibility for this issue?
This question is one the speaker is totally unprepared for because they have probably taken on the role of a victim. With this question you help them begin to move out of being a victim into a response able person. They can begin to share in the responsibility of resolving this issue. The turning point of the whole conversation starts with this question. People who are speaking begin to show mercy to the listener if they have demonstrated humility, mourning, meekness and a hunger and thirst for righteousness. Some people will maintain a victim mindset. It is easier for a mediator to deal with this issue than a person who is part of the issue. If I am part of the issue I simply say “What I hear you saying is….”
7. What does the preferable future look like to you?
Questions 7 & 8 are about the preferable future. This question turns the focus on what has been to what could and should be. It creates hope in the people because they begin to share a vision that both can agree on. When they realize how much they agree on their desired future they begin to walk together in agreement. This question begins to restore a sense of partnership and enthusiasm for what could and should be in their relationship and organization. God begins to give them a pure heart to see the future as he sees it, full of plans for good and not for evil.
Restate what you heard them say the preferable future could be.
8. What is the most powerful thing we can agree to ask God for?
This question is an acknowledgement of Psalm 55:22. We are to cast back on the Lord all our burdens that a conversation like this can create. We now know our responsibilities and the preferable future and we will either try to do it in the power of our flesh or we will cast our burdens on the Lord and acknowledge our weakness and dependence on Him to perform all things for us. When we agree in prayer right then we invite God’s power to impact this issue. Psalm 133 says that God commands a blessing when brethren dwell together in unity.
9. Based on the above, what is the one thing we cannot fail to do?
Questions 8 & 9 have to do with making Powerful Plans. This question helps us focus on one thing that will make all the difference if we execute it with consistency and excellence. We are looking for one thing that will help us move towards the preferable future. It is an idea such as “We cannot fail to communicate.” It is an objective that is simply understood by everyone. For a doctor going into surgery, the one thing he cannot fail to do is wash his hands well or everything else he does will be rendered inconsequential. What is the one thing that you cannot fail to do or everything else will be rendered inconsequential? Understanding this one thing puts you on the path to making peace.
10. What practical steps must we take to make this happen?
Andy Stanley wrote a book about the “Most Important Question” and he states it like this “What is the wisest step you should take based on past experience, present circumstances, and future hopes?” These are the steps you can put in your planner. It describes who will do what by when. These are highly leveraged steps that will yield the greatest results. They are the 20% activities that will yield 80% of your results.
May God grant you the knowledge of His will in all wisdom and spiritual understanding that you may walk worthy of His noble calling and produce fruit that will stand the test of eternity as you make noble plans and carry out noble deeds.
If you have heard me speak recently, you may have heard me talk about having a Courageous Conversation. These are conversations that require us to blend two key elements of mercy and truth in order to resolve pressing issues and at the same time develop greater levels of trust in our relationship. Proverbs 16:6 states "By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil. " The iniquities of self-will, and our pride is what causes so much of the tension in our relationships. Our pride reveals itself in our conversations when we say to ourselves, “we will have had a good conversation when you listen to me and agree that I’m right.” This form of conversation does not include God’s mercy and truth which sets us free, but it focuses on our own rights and expectations which cause wars among us as James 4 points out so clearly.
When I have helped mediate courageous conversations where people have been more interested in seeking to give mercy and truth rather than being right, I have seen truly miraculous reconciliation take place. God has said “And having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven.” God has already done his part, the question is will we receive the grace He has already provided by humbling ourselves and allowing our iniquities to be purged by His mercy and truth. When our sins are pointed out and we humble ourselves and confess them, God cleanses us. I have seen people become so free that they have a fresh fear of God come upon them as they see His power made manifest in their lives and relationship. They depart from further evil so they can experience a greater level of intimacy and freedom in Christ.
The three goals of a courageous conversation are:
* Wisdom to see from a bigger perspective. When we see as God sees we will want to do as God does. The counsel of others will broaden our perspective. God can even use a donkey to help us see our blind spots. He will test our humility by sending us the most unlikely messengers.
* Understanding that will establish trust in the relationship. When we see from another’s perspective we begin to understand why they do what they do. When you seek to understand a person, it doesn’t mean you have to agree with them. When you provide them a safe environment of mercy, it will allow them to see their own false beliefs and begin to question their perspective if it is based on lies. A man convinced against his own will is of the same opinion still. Our goal is to look with another person at their own thoughts and beliefs so they consider the trustworthiness of their perspective.
* Knowledge so we can take the next step. When people gain wisdom and understanding by allowing the beatitudes of Christ to control their spirit, soul and body, then God will grant them the knowledge of His will to resolve any issue.
1. What is your most pressing issue?
Questions 1 & 2 deal with the Pressing Issues. Very rarely do I ever ask someone if they would like to have a courageous conversation. I simply realize that there is a problem because someone is either acting hurt or trying to get me to understand their viewpoint. When I see that a conversation is turning combustible because I don’t feel understood or the other person is frustrated, it dawns on me that I need to humble myself and esteem the others need to be heard as greater than my own. This is the first beatitude Jesus describes of a happy, to be envied and prosperous man. I will simply say, “What I hear you saying is that your most pressing issue is…” or I will say “What I hear you saying is…, which of these is the most pressing issue?”
2. In addition to this, is there something else?
My goal in this question is to get to the real issue. I remind myself that most people may not be aware of how to describe their most pressing needs. I listen to what they say and try to see where one of two root issues may be causing the intense feelings.
* Fear of Rejection – This issue or person is making me feel like I am unacceptable and I don’t feel good about myself because of it.
* Fear of Failure – This issue or person is making me feel inadequate.
When I am working with couples I think about how the woman’s most important question is being answered. I believe a woman asks herself constantly “Am I worth being pursued?”, so when her husband is not initiating the conversation or showing interest in her issues, she feels rejection.
From my experience with men it seems the major question they are asking themselves is “Am I adequate, do I have what it takes to succeed?” When they feel like others view them as inadequate or their ability to succeed is hampered then they begin to experience tension.
Sometimes people don’t verbalize these root issues and I only bring them up if I sense they are willing to acknowledge that this fear is present, otherwise I let them determine their most pressing issue and agree to pursue this course with them.
It is important that you write down the most pressing issue in a concise sentence because all the other questions will refer to this issue. You can only deal effectively with one issue at a time.
3. How is this affecting you?
Questions 3 & 4 deal with the painful consequences of an issue. The beatitude of mourning can be displayed by the listener as they show empathy for the other person. When a person feels heard and cared about they can begin to move on to resolving their issues. It is a rare experience for most people to feel safe enough to talk about anything because there are so few people who can listen from another’s perspective. One definition of intimacy I like is “In To Me See.” When we look through another person’s eyes and see as they see we can begin to understand why they are behaving the way they are.
When you take the brunt of their intense emotions and don’t defend yourself, but mourn over what you may have caused or what others have contributed to, you are following the command “to rejoice with those who rejoice and mourn with those who mourn.” It also allows you to see just how serious of an issue this is and what the cause and effects are for yourself and the organization.
Rephrase what you heard the person say to their satisfaction. This is a part of engaging in the conversation and helping the person feel understood.
4. What will the future be like if nothing changes?
This question is a real motivator for me because I begin to see the high cost of doing nothing. I want people to really consider just what the future could be and not gloss over this one. It helps everyone to be more committed to resolving the issue.
Rephrase what you heard the person say to their satisfaction. If they are not satisfied that you understand, allow them to rephrase their statement, don’t try to guess, but be patient until they can verbalize their own thoughts. A right answer is like a kiss on the lips, and in this case it is a answer that shows you understand them.
5. What do you see as my responsibility for this issue?
Questions 5 & 6 deal with the personal responsibilities of those involved in the issue. When I ask this question I am showing a noble willingness to yield my rights and become meek and lowly, a servant like Christ, one who lays down his life for a brother. It also reveals a hunger and thirst for Christ’s righteousness rather than defending my own. When I mediate courageous conversations this is the question most people fear to ask. It takes grace to die and lose your life, but God promises you will find it if you willingly lay it down. This question opens up the opportunity to really understand the heart of another, they want to share with you their real needs. If you begin to explain, complain or blame them in response to this question then you will have failed and turned a courageous conversation into a combustible one due to cowardice in not laying down your life.
Rephrase what you heard the person say to their satisfaction. The goal of rephrasing their statement is to try and understand their heart. If they verbalized it well enough you can simply restate their comments, if God gives you further insight then be willing to share this as it comes to you. Do not try to make up new statements because you don’t want to use their words, it will change the meaning. Our goal is to reveal that we do understand their heart.
6. What do you see as your responsibility for this issue?
This question is one the speaker is totally unprepared for because they have probably taken on the role of a victim. With this question you help them begin to move out of being a victim into a response able person. They can begin to share in the responsibility of resolving this issue. The turning point of the whole conversation starts with this question. People who are speaking begin to show mercy to the listener if they have demonstrated humility, mourning, meekness and a hunger and thirst for righteousness. Some people will maintain a victim mindset. It is easier for a mediator to deal with this issue than a person who is part of the issue. If I am part of the issue I simply say “What I hear you saying is….”
7. What does the preferable future look like to you?
Questions 7 & 8 are about the preferable future. This question turns the focus on what has been to what could and should be. It creates hope in the people because they begin to share a vision that both can agree on. When they realize how much they agree on their desired future they begin to walk together in agreement. This question begins to restore a sense of partnership and enthusiasm for what could and should be in their relationship and organization. God begins to give them a pure heart to see the future as he sees it, full of plans for good and not for evil.
Restate what you heard them say the preferable future could be.
8. What is the most powerful thing we can agree to ask God for?
This question is an acknowledgement of Psalm 55:22. We are to cast back on the Lord all our burdens that a conversation like this can create. We now know our responsibilities and the preferable future and we will either try to do it in the power of our flesh or we will cast our burdens on the Lord and acknowledge our weakness and dependence on Him to perform all things for us. When we agree in prayer right then we invite God’s power to impact this issue. Psalm 133 says that God commands a blessing when brethren dwell together in unity.
9. Based on the above, what is the one thing we cannot fail to do?
Questions 8 & 9 have to do with making Powerful Plans. This question helps us focus on one thing that will make all the difference if we execute it with consistency and excellence. We are looking for one thing that will help us move towards the preferable future. It is an idea such as “We cannot fail to communicate.” It is an objective that is simply understood by everyone. For a doctor going into surgery, the one thing he cannot fail to do is wash his hands well or everything else he does will be rendered inconsequential. What is the one thing that you cannot fail to do or everything else will be rendered inconsequential? Understanding this one thing puts you on the path to making peace.
10. What practical steps must we take to make this happen?
Andy Stanley wrote a book about the “Most Important Question” and he states it like this “What is the wisest step you should take based on past experience, present circumstances, and future hopes?” These are the steps you can put in your planner. It describes who will do what by when. These are highly leveraged steps that will yield the greatest results. They are the 20% activities that will yield 80% of your results.
May God grant you the knowledge of His will in all wisdom and spiritual understanding that you may walk worthy of His noble calling and produce fruit that will stand the test of eternity as you make noble plans and carry out noble deeds.
Command 30: Go to Offenders | Day 210
Seek Restoration!
The danger of exercising church discipline on a fellow believer is the tendency to close our spirits to him and forget about him. This probably would have happened to the immoral man in the Corinthian church had not Paul intervened with some very clear, firm instructions. The man indeed had committed a horrible sin—a sin that was so despicable that even the heathen did not commit it. (See I Corinthians 5.) Action had to be taken to cut off this leaven of hypocrisy from the church fellowship before it corrupted the entire congregation.
Paul ordered that the man be excommunicated and delivered over to Satan for the destruction of his body, but Paul also made a point of staying informed about him because he valued the man’s soul and spirit. Therefore, after a year of being shunned by other believers, Paul discerned that the man had fully repented and could become overcome with grief and bitterness if something was not done quickly to restore him to fellowship with the other believers.
Thus, Paul wrote, “Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (II Corinthians 2:6–8).
The proof of our genuine love for a disciplined brother is in our faithfulness to watch for his repentance and restore him.
The ultimate example of earnest appeals, loving discipline, and patient waiting for restoration is seen in God’s dealings with the nation of Israel. When Israel offended God by breaking His laws and worshiping other gods, the Lord sent prophets to appeal to them. When these were rejected, He sent more prophets. Finally, God sent His own Son.
The prophets were God’s witnesses. When Israel rejected them, He sent more witnesses. When Jesus came, He represented the Church since He is the Head of the Church. When Israel rejected Christ, they were treated as heathens and publicans. However, God is patiently waiting for their repentance and eagerly desires to fully restore them, as well as every sinner, to Himself. (See Romans 11:26.)
The prodigal son demonstrates the consequences of being cut off and the loving restoration that occurs when there is repentance.
Church discipline is effective only when all of the members recognize the necessity of it and agree together to seek the offender’s greater good by ceasing to fellowship with him until he is brought to repentance. This discipline is a demonstration of genuine love for the offender, as well as hatred of his sin. Because its purpose is to bring about reform, not ruin in the individual’s life, full fellowship with him should be restored once he repents. God’s desire is that there would be unity among all the members of the Body of Christ, so that the world will know that the Father sent Jesus to be the Savior of the world. (See John 17:21–23.)
In your journal this week, write out the name and offense of one who has wronged you. Then, list the steps that you will take to go to this offender. Humbly tell him his offense and seek to restore your relationship with him. The results will be a powerful chapter in your life message and will provide an example for many others to follow.
The danger of exercising church discipline on a fellow believer is the tendency to close our spirits to him and forget about him. This probably would have happened to the immoral man in the Corinthian church had not Paul intervened with some very clear, firm instructions. The man indeed had committed a horrible sin—a sin that was so despicable that even the heathen did not commit it. (See I Corinthians 5.) Action had to be taken to cut off this leaven of hypocrisy from the church fellowship before it corrupted the entire congregation.
Paul ordered that the man be excommunicated and delivered over to Satan for the destruction of his body, but Paul also made a point of staying informed about him because he valued the man’s soul and spirit. Therefore, after a year of being shunned by other believers, Paul discerned that the man had fully repented and could become overcome with grief and bitterness if something was not done quickly to restore him to fellowship with the other believers.
Thus, Paul wrote, “Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (II Corinthians 2:6–8).
The proof of our genuine love for a disciplined brother is in our faithfulness to watch for his repentance and restore him.
The ultimate example of earnest appeals, loving discipline, and patient waiting for restoration is seen in God’s dealings with the nation of Israel. When Israel offended God by breaking His laws and worshiping other gods, the Lord sent prophets to appeal to them. When these were rejected, He sent more prophets. Finally, God sent His own Son.
The prophets were God’s witnesses. When Israel rejected them, He sent more witnesses. When Jesus came, He represented the Church since He is the Head of the Church. When Israel rejected Christ, they were treated as heathens and publicans. However, God is patiently waiting for their repentance and eagerly desires to fully restore them, as well as every sinner, to Himself. (See Romans 11:26.)
The prodigal son demonstrates the consequences of being cut off and the loving restoration that occurs when there is repentance.
Church discipline is effective only when all of the members recognize the necessity of it and agree together to seek the offender’s greater good by ceasing to fellowship with him until he is brought to repentance. This discipline is a demonstration of genuine love for the offender, as well as hatred of his sin. Because its purpose is to bring about reform, not ruin in the individual’s life, full fellowship with him should be restored once he repents. God’s desire is that there would be unity among all the members of the Body of Christ, so that the world will know that the Father sent Jesus to be the Savior of the world. (See John 17:21–23.)
In your journal this week, write out the name and offense of one who has wronged you. Then, list the steps that you will take to go to this offender. Humbly tell him his offense and seek to restore your relationship with him. The results will be a powerful chapter in your life message and will provide an example for many others to follow.
Command 30: Go to Offenders | Day 209
Know When to Get Witnesses!
Both men were prominent individuals in their community and members of the same church, but they had not been on speaking terms for several years. One man was a business executive and the other was a builder. The businessman had hired the builder to put a large addition on his home. The builder had completed the work according to the plans that were agreed upon, but the businessman refused to pay him. The builder made several personal appeals to the businessman, but still the situation was not resolved. It was time to bring in a witness.
“But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established” (Matthew 18:16).
The builder had a valid, legal claim against the businessman; however, Scripture warns against taking fellow believers to court. (See I Corinthians 6:1–2.) In fact, God warns a believer who has a grievance and goes to court before unbelievers: “… There is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren” (I Corinthians 6:7–8).
How would the builder who had thousands of dollars wrongfully withheld from him be defrauding the businessman by taking the matter before a civil judge? The answer is that a civil court deals only with the financial aspects of the case. There are important spiritual matters that also need to be addressed, and that is the purpose for going to an offender with a Godly witness. While going to court may have allowed the builder to get the money he was owed, it would have failed to address the spiritual welfare of the businessman.
One purpose for witnesses is to make sure the principles of God’s Word are properly applied in resolving a dispute.
A “witness” could be a person who saw the offense take place firsthand, or it could be someone who is known and respected by both parties and can work with them to resolve their differences.
I became involved as a witness to help resolve the dispute between the builder and the businessman when both of them wanted to join me in my youth work. Each man had told me his side of the story, so one evening I invited them both to my home to discuss the deeper spiritual issues that were at stake with their ongoing feud. By the end of our time together, each one had acknowledged the faults on his part and arrived at a compromise that was mutually acceptable.
Years ago, a wise friend helped me see an offender from a new perspective. I viewed the offender as a stubborn and unreasonable man whom I wanted to avoid, but my friend pointed out, “God does nothing by chance. He allowed that man to offend you to get your attention and to force you to focus on spiritual needs in your life and in his life.”
We need to be attentive to the spiritual aspects of an offense and learn what God wants to teach us and the offender through it. Let’s be committed to doing everything we can to resolve conflicts and recognize when a witness is needed.
Both men were prominent individuals in their community and members of the same church, but they had not been on speaking terms for several years. One man was a business executive and the other was a builder. The businessman had hired the builder to put a large addition on his home. The builder had completed the work according to the plans that were agreed upon, but the businessman refused to pay him. The builder made several personal appeals to the businessman, but still the situation was not resolved. It was time to bring in a witness.
“But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established” (Matthew 18:16).
The builder had a valid, legal claim against the businessman; however, Scripture warns against taking fellow believers to court. (See I Corinthians 6:1–2.) In fact, God warns a believer who has a grievance and goes to court before unbelievers: “… There is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren” (I Corinthians 6:7–8).
How would the builder who had thousands of dollars wrongfully withheld from him be defrauding the businessman by taking the matter before a civil judge? The answer is that a civil court deals only with the financial aspects of the case. There are important spiritual matters that also need to be addressed, and that is the purpose for going to an offender with a Godly witness. While going to court may have allowed the builder to get the money he was owed, it would have failed to address the spiritual welfare of the businessman.
One purpose for witnesses is to make sure the principles of God’s Word are properly applied in resolving a dispute.
A “witness” could be a person who saw the offense take place firsthand, or it could be someone who is known and respected by both parties and can work with them to resolve their differences.
I became involved as a witness to help resolve the dispute between the builder and the businessman when both of them wanted to join me in my youth work. Each man had told me his side of the story, so one evening I invited them both to my home to discuss the deeper spiritual issues that were at stake with their ongoing feud. By the end of our time together, each one had acknowledged the faults on his part and arrived at a compromise that was mutually acceptable.
Years ago, a wise friend helped me see an offender from a new perspective. I viewed the offender as a stubborn and unreasonable man whom I wanted to avoid, but my friend pointed out, “God does nothing by chance. He allowed that man to offend you to get your attention and to force you to focus on spiritual needs in your life and in his life.”
We need to be attentive to the spiritual aspects of an offense and learn what God wants to teach us and the offender through it. Let’s be committed to doing everything we can to resolve conflicts and recognize when a witness is needed.
Command 30: Go to Offenders | Day 208
Have a “Courageous Conversation”!
If we are to be successful in resolving a conflict with an offender, it is vital that we have clear, open communication. Sometimes the offense may have been a reaction to wrong attitudes and actions on our part. We must go into the conversation with a greater desire to show mercy and find truth than the desire to be right.
Each of us wants to be understood. When we don’t feel we are understood, especially by those who are close to us, it is easy for little offenses to pile up and for communication to break down. We can overcome this tendency by learning to communicate effectively with those who have offended us as well as by providing an atmosphere in which others feel safe to share with us the concerns and hurts that they are experiencing.
One of the greatest communication problems is the assumption that it has taken place.
Chris Hogan has had remarkable success mediating family conflicts by using 10 key questions that help individuals have a “courageous conversation.”1 Recently, a successful businessman appealed to Chris for help with his family. He knew that he had deeply wounded the spirits of his three oldest children through his anger and harsh discipline. In response, they had rejected his leadership, and he was quite sure that they no longer desired to have a relationship with him.
Chris agreed to meet with this family. At first, the teenagers slouched in their chairs, folded their arms, and glared at their father. After some discussion, the oldest daughter agreed to have a courageous conversation. She would be asked the 10 key questions, and her father would have to accurately repeat to her what she had said until she was satisfied that he understood her. He could not blame, complain, or offer any explanations during this time. Then, the same questions were asked of the father, with his daughter repeating his answers. The questions were:
1. What is your most pressing issue?
2. In addition to this, is there something else?
3. How is this affecting you?
4. What will the future be like if nothing changes?
5. What do you see as my responsibility for this issue?
6. What do you see as your responsibility for this issue?
7. What does the preferable future look like to you?
8. What is the most powerful thing we can agree to ask God for?
9. Based on the above, what is the one thing we cannot fail to do?
10. What practical steps must we take to make this happen?
In the process of the courageous conversation, some deep hurts from the father’s childhood came to light. These hurts had affected the way he interacted with his children. The resulting tears gave the daughter hope for reconciliation. As each person was able to present his or her grievances and listen to the other’s point of view, they were able to clear up the offenses and misunderstandings, and a marvelous restoration began to take place in this family.
Would those in our families say that we listen to them and understand them? Do they feel safe to approach us when an offense has occurred? Let’s make every effort we can to develop “hearing” hearts by learning how to conduct courageous conversations.
If we are to be successful in resolving a conflict with an offender, it is vital that we have clear, open communication. Sometimes the offense may have been a reaction to wrong attitudes and actions on our part. We must go into the conversation with a greater desire to show mercy and find truth than the desire to be right.
Each of us wants to be understood. When we don’t feel we are understood, especially by those who are close to us, it is easy for little offenses to pile up and for communication to break down. We can overcome this tendency by learning to communicate effectively with those who have offended us as well as by providing an atmosphere in which others feel safe to share with us the concerns and hurts that they are experiencing.
One of the greatest communication problems is the assumption that it has taken place.
Chris Hogan has had remarkable success mediating family conflicts by using 10 key questions that help individuals have a “courageous conversation.”1 Recently, a successful businessman appealed to Chris for help with his family. He knew that he had deeply wounded the spirits of his three oldest children through his anger and harsh discipline. In response, they had rejected his leadership, and he was quite sure that they no longer desired to have a relationship with him.
Chris agreed to meet with this family. At first, the teenagers slouched in their chairs, folded their arms, and glared at their father. After some discussion, the oldest daughter agreed to have a courageous conversation. She would be asked the 10 key questions, and her father would have to accurately repeat to her what she had said until she was satisfied that he understood her. He could not blame, complain, or offer any explanations during this time. Then, the same questions were asked of the father, with his daughter repeating his answers. The questions were:
1. What is your most pressing issue?
2. In addition to this, is there something else?
3. How is this affecting you?
4. What will the future be like if nothing changes?
5. What do you see as my responsibility for this issue?
6. What do you see as your responsibility for this issue?
7. What does the preferable future look like to you?
8. What is the most powerful thing we can agree to ask God for?
9. Based on the above, what is the one thing we cannot fail to do?
10. What practical steps must we take to make this happen?
In the process of the courageous conversation, some deep hurts from the father’s childhood came to light. These hurts had affected the way he interacted with his children. The resulting tears gave the daughter hope for reconciliation. As each person was able to present his or her grievances and listen to the other’s point of view, they were able to clear up the offenses and misunderstandings, and a marvelous restoration began to take place in this family.
Would those in our families say that we listen to them and understand them? Do they feel safe to approach us when an offense has occurred? Let’s make every effort we can to develop “hearing” hearts by learning how to conduct courageous conversations.
Command 30: Go to Offenders | Day 207
Appeal to the Conscience!
It had been about a year since David had committed adultery with Bathsheba and arranged for the death of her husband. David’s cover-up appeared to have been successful. He was carrying out the business of his kingdom and enjoying the little child that resulted from his adultery. Nathan the prophet was charged by God with the responsibility of telling King David his fault. Nathan’s example provides several important principles that we can follow when confronting an offender.
A key to confronting an offender is identifying the precise offense that was committed and then appealing to his conscience.
What was the precise offense of David? He committed adultery and conspired to commit murder, but the deeper sin was that of stealing from God. Life is created by God and no man has a right to destroy it. At a wedding, God joins a man and woman together in the covenant of marriage. By taking Uriah’s wife, David dishonored this covenant.
With the precise offense identified, Nathan used a compelling story to appeal to the conscience of David. In that story, he told of a rich man who stole a beloved pet lamb from his poor neighbor and served the lamb as dinner to a traveling guest. David was so infuriated by this act of injustice that he commanded that the thief be killed.
After David pronounced this verdict of guilt, Nathan declared, “Thou art the man …” (II Samuel 12:7). Immediately, David’s conscience was pricked, and he said, “I have sinned against the LORD” (II Samuel 12:13). His humility and repentance are reflected in the psalms he wrote, such as Psalm 51.
An effective appeal by Nathan resulted in David’s prayer: “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10).
God has written His Law on our hearts (see Romans 2:14–15). Therefore, we know instinctively what is right and wrong. The purpose of God’s Law is to act as a “schoolmaster” to bring us to Christ (see Galatians 3:24). By looking at the Law, we can see the holy standards of God and the great distance we have fallen from His perfection. We can appeal to a person’s conscience by helping him see his words, thoughts, attitudes, and actions in the light of God’s holy Law.
When parents say to a disobedient child, “Was that a smart thing to do?” they are appealing to his mind. By saying, “Don’t you see how your actions are hurting others?” they are appealing to his emotions. If they say, “Promise us that you won’t do this again” they are appealing to his will. But, if they say, “Was your action loving, kind, and just?” they are appealing to his conscience.
Because God’s Word is the “sword of the Spirit,” it is our chief weapon in appealing to a person’s conscience. When we base our appeals on the principles of God’s Word, the Holy Spirit can use them to bring conviction and repentance.
It had been about a year since David had committed adultery with Bathsheba and arranged for the death of her husband. David’s cover-up appeared to have been successful. He was carrying out the business of his kingdom and enjoying the little child that resulted from his adultery. Nathan the prophet was charged by God with the responsibility of telling King David his fault. Nathan’s example provides several important principles that we can follow when confronting an offender.
A key to confronting an offender is identifying the precise offense that was committed and then appealing to his conscience.
What was the precise offense of David? He committed adultery and conspired to commit murder, but the deeper sin was that of stealing from God. Life is created by God and no man has a right to destroy it. At a wedding, God joins a man and woman together in the covenant of marriage. By taking Uriah’s wife, David dishonored this covenant.
With the precise offense identified, Nathan used a compelling story to appeal to the conscience of David. In that story, he told of a rich man who stole a beloved pet lamb from his poor neighbor and served the lamb as dinner to a traveling guest. David was so infuriated by this act of injustice that he commanded that the thief be killed.
After David pronounced this verdict of guilt, Nathan declared, “Thou art the man …” (II Samuel 12:7). Immediately, David’s conscience was pricked, and he said, “I have sinned against the LORD” (II Samuel 12:13). His humility and repentance are reflected in the psalms he wrote, such as Psalm 51.
An effective appeal by Nathan resulted in David’s prayer: “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10).
God has written His Law on our hearts (see Romans 2:14–15). Therefore, we know instinctively what is right and wrong. The purpose of God’s Law is to act as a “schoolmaster” to bring us to Christ (see Galatians 3:24). By looking at the Law, we can see the holy standards of God and the great distance we have fallen from His perfection. We can appeal to a person’s conscience by helping him see his words, thoughts, attitudes, and actions in the light of God’s holy Law.
When parents say to a disobedient child, “Was that a smart thing to do?” they are appealing to his mind. By saying, “Don’t you see how your actions are hurting others?” they are appealing to his emotions. If they say, “Promise us that you won’t do this again” they are appealing to his will. But, if they say, “Was your action loving, kind, and just?” they are appealing to his conscience.
Because God’s Word is the “sword of the Spirit,” it is our chief weapon in appealing to a person’s conscience. When we base our appeals on the principles of God’s Word, the Holy Spirit can use them to bring conviction and repentance.
Command 30: Go to Offenders | Day 206
Tell an Offender His Fault!
On Sunday the man looked like a saint, but during the week he acted like a sinner! His life in the workplace consisted of profanity, off-color jokes, borrowing money without repaying it, laziness, and disorder.
Whenever other Christian coworkers tried to witness, they would be asked if they went to the same church and believed the same way as this dreadful example of a Christian. When they admitted that they did, the conversation usually ended. These fellow believers had no choice but to go to this man and tell him his fault.
As members of the Body of Christ, each believer is responsible to look out for the welfare of fellow believers.
The phrase tell him his fault in this command is translated from the Greek word elegcho, which means “to reprove with conviction.” It implies communicating not only the charge, but the Biblical basis of that charge as well. Our goal should not be to rehearse the offense, but rather to restore the offender to fellowship with us and the Body of Christ.
We should be lovingly firm when we tell an offender his faults, and it is important to start by asking questions to hear his side of the story and to make sure all the facts of the situation are known. (See Proverbs 18:13.) Asking questions will also help us discern his motives and will provide insight into how to appeal to him and work with him to correct the offense. For instance, is he intentionally stealing from his employer through laziness, or is it possible that he has never been taught how to work diligently?
The conversation should occur in a private place when there is sufficient time to talk. After discerning the nature of the situation, one approach that could be taken is to ask, “How do you think your fellow employees view you as a Christian?” This would allow him to begin seeing his life through the eyes of others. Then, the specific faults could be discussed, along with the Scripture they are violating, the damage they are causing to the name of Christ, and the ways in which they are hindering the response of other employees to the message of salvation. The goal is to help him see his offenses in light of Scripture so that he will repent before God, ask his fellow employees for forgiveness, and be restored.
Before going to an offender, we must make adequate preparations through prayer so that Satan will not be able to hinder conviction and repentance.
God is the only One Who can bring true conviction and repentance to a person’s heart. Therefore, the most important step we can take before going to an offender is to boldly go before the throne of grace and fervently appeal to God to work mightily in the situation for His honor and glory. Ask God to cause a spirit of peace and truth to reign in the conversation and to give you His words to say. Also, by our authority in Christ we should bind and rebuke Satan so that he cannot cause any confusion. Let’s realize the seriousness of telling an offender his fault, and let’s be spiritually prepared before we do it.
On Sunday the man looked like a saint, but during the week he acted like a sinner! His life in the workplace consisted of profanity, off-color jokes, borrowing money without repaying it, laziness, and disorder.
Whenever other Christian coworkers tried to witness, they would be asked if they went to the same church and believed the same way as this dreadful example of a Christian. When they admitted that they did, the conversation usually ended. These fellow believers had no choice but to go to this man and tell him his fault.
As members of the Body of Christ, each believer is responsible to look out for the welfare of fellow believers.
The phrase tell him his fault in this command is translated from the Greek word elegcho, which means “to reprove with conviction.” It implies communicating not only the charge, but the Biblical basis of that charge as well. Our goal should not be to rehearse the offense, but rather to restore the offender to fellowship with us and the Body of Christ.
We should be lovingly firm when we tell an offender his faults, and it is important to start by asking questions to hear his side of the story and to make sure all the facts of the situation are known. (See Proverbs 18:13.) Asking questions will also help us discern his motives and will provide insight into how to appeal to him and work with him to correct the offense. For instance, is he intentionally stealing from his employer through laziness, or is it possible that he has never been taught how to work diligently?
The conversation should occur in a private place when there is sufficient time to talk. After discerning the nature of the situation, one approach that could be taken is to ask, “How do you think your fellow employees view you as a Christian?” This would allow him to begin seeing his life through the eyes of others. Then, the specific faults could be discussed, along with the Scripture they are violating, the damage they are causing to the name of Christ, and the ways in which they are hindering the response of other employees to the message of salvation. The goal is to help him see his offenses in light of Scripture so that he will repent before God, ask his fellow employees for forgiveness, and be restored.
Before going to an offender, we must make adequate preparations through prayer so that Satan will not be able to hinder conviction and repentance.
God is the only One Who can bring true conviction and repentance to a person’s heart. Therefore, the most important step we can take before going to an offender is to boldly go before the throne of grace and fervently appeal to God to work mightily in the situation for His honor and glory. Ask God to cause a spirit of peace and truth to reign in the conversation and to give you His words to say. Also, by our authority in Christ we should bind and rebuke Satan so that he cannot cause any confusion. Let’s realize the seriousness of telling an offender his fault, and let’s be spiritually prepared before we do it.
Command 30: Go to Offenders | Day 205
There was no apparent reason why this marriage should have failed. Both sets of parents had given their blessing, the couple was sure that God had led them together, and several wonderful children had been added to the family. Nevertheless, one day the wife told her husband that she wanted to get out of the marriage.
When I heard the wife’s grievances, I was puzzled. There didn’t seem to be any major offenses, such as moral failure or abuse, and I struggled to understand the source of the problem. Soon, it became apparent. Over the years, the wife had been hurt by “little” offenses from her husband. Rather than discussing the problems with him and clearing them up, she had allowed the offenses to build up and had shared them with her mother. Her mother had taken up an offense for her daughter and was determined to “rescue” her from this unhappy marriage.
Failure to go first to an offender results in whispering, and “a whisperer separateth chief friends” (Proverbs 16:28).
In addition to the potential of tempting others to take up our offenses, failure to go first to an offender can also result in judgments being made and actions being taken based on misinformation. God gave strict instructions to the leaders of the nation of Israel that if the leaders heard that one of their cities had gone after another god, they were to diligently investigate the matter. If the report was found to be true, then they were to completely destroy that city. (See Deuteronomy 13:12–17.)
One day a rumor began that some of the tribes of Israel were building an altar to a false god. The alarmed leaders gathered the rest of the nation together for the purpose of destroying these tribes. However, rather than building an altar to a false god, these tribes were actually building a memorial to the God of Israel so that their children would be reminded of the one true God. (See Joshua 22.) The danger of hasty actions is described in the following Scripture:
“Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame” (Proverbs 25:8).
Telling others about an offense can start verbal “fires” that often get back to the one who committed the offense. However, by this time the story is usually magnified and distorted. Instead of being repentant, the offender becomes angry and bitter that he has been misjudged and feels justified in his actions.
Several years ago, a person wronged me and I was disinclined to go to him in order to clear things up. Instead, I told a friend what had happened. Fortunately, he was a wise friend and said something to me I will never forget. His words brought conviction and changed the outcome of the entire situation. He said, “Bill, remember that when an offense has taken place, the more spiritual of the two will initiate the reconciliation.” He reminded me that God was the One Who took the initiative in reconciling sinners to Himself when He sent His Son to die. Let’s endeavor to follow the example of the Lord Jesus Christ and make every effort we can to reconcile with others by going to our offenders first.
When I heard the wife’s grievances, I was puzzled. There didn’t seem to be any major offenses, such as moral failure or abuse, and I struggled to understand the source of the problem. Soon, it became apparent. Over the years, the wife had been hurt by “little” offenses from her husband. Rather than discussing the problems with him and clearing them up, she had allowed the offenses to build up and had shared them with her mother. Her mother had taken up an offense for her daughter and was determined to “rescue” her from this unhappy marriage.
Failure to go first to an offender results in whispering, and “a whisperer separateth chief friends” (Proverbs 16:28).
In addition to the potential of tempting others to take up our offenses, failure to go first to an offender can also result in judgments being made and actions being taken based on misinformation. God gave strict instructions to the leaders of the nation of Israel that if the leaders heard that one of their cities had gone after another god, they were to diligently investigate the matter. If the report was found to be true, then they were to completely destroy that city. (See Deuteronomy 13:12–17.)
One day a rumor began that some of the tribes of Israel were building an altar to a false god. The alarmed leaders gathered the rest of the nation together for the purpose of destroying these tribes. However, rather than building an altar to a false god, these tribes were actually building a memorial to the God of Israel so that their children would be reminded of the one true God. (See Joshua 22.) The danger of hasty actions is described in the following Scripture:
“Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame” (Proverbs 25:8).
Telling others about an offense can start verbal “fires” that often get back to the one who committed the offense. However, by this time the story is usually magnified and distorted. Instead of being repentant, the offender becomes angry and bitter that he has been misjudged and feels justified in his actions.
Several years ago, a person wronged me and I was disinclined to go to him in order to clear things up. Instead, I told a friend what had happened. Fortunately, he was a wise friend and said something to me I will never forget. His words brought conviction and changed the outcome of the entire situation. He said, “Bill, remember that when an offense has taken place, the more spiritual of the two will initiate the reconciliation.” He reminded me that God was the One Who took the initiative in reconciling sinners to Himself when He sent His Son to die. Let’s endeavor to follow the example of the Lord Jesus Christ and make every effort we can to reconcile with others by going to our offenders first.
Command 30: Go to Offenders | Day 204
The feud began between a brother and sister but was carried on by their children and had the potential of lasting for generations. The older brother was the executor of their parents’ estate and, according to his younger sister, took thousands of dollars from the inheritance for himself before dividing it with her.
This offended sister never went to her brother to talk about it. Instead, she allowed the offense to grow into bitter animosity with her brother. If she would have followed the clear instruction of this command, she quickly would have understood the full story and spared herself and many others much grief.
While her parents were alive, her older brother had loaned them a significant amount of money. In order to pay back the debt, they told him to take it out of the estate before he divided it with his sister. Had she gone to her brother when she first became offended, she would have prevented the misunderstanding from turning into a family feud.
Command Thirty:
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:15–17).
There are several reasons why it is hard for us to go to an offender. One reason is the fear of being hurt again. The pain of being offended causes us to draw back from the one who hurt us and build walls of protection around ourselves. This “cutting off” of spirit toward another person leads to feelings of hatred, which carries serious penalties. (See I John 3:15.)
A second reason is that we assume the offender will not listen to us. However, we are not responsible for the outcome of the situation. Our responsibility in going to an offender is to humbly and accurately present the offense with the goal of reconciliation.
Another reason it is difficult to go to an offender is that we may have had past offenders react to us when we have gone to them with wrong attitudes. This only created a bigger problem and made us wish that we had never gone to them in the first place. In order to prevent this, we must search our own hearts first and make sure our motives and attitudes are consistent with Scripture. It takes careful and thorough spiritual preparation to go to an offender.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1).
This command reveals the heart of God and His desire for there to be harmony among believers. The prayer Jesus prayed for all of us is “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:21). Let’s cooperate with God’s desire for unity by humbly going to our offenders in order to restore and reconcile our relationships as peacemakers.
Through Christ our Lord,
Bill Gothard
Study Question
Q: Since we are commanded to tell only an offender his fault, why did Paul tell Peter his fault in front of the entire group and also tell the whole church about the fault of Demas? (See Galatians 2:14, II Timothy 4:10.)
A: When a sin that affects an entire group is committed, the head of the group must be notified, in the same way that the head must be alerted about an infection in part of the body so that proper action can be taken to deal with it and prevent it from spreading throughout the entire body.
This is consistent with the instructions that Paul gave to Timothy about church leaders: “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear” (I Timothy 5:19–20).
“Rebuking before all” is what Paul did to Peter concerning the matter of separation: “When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision” (Galatians 2:11–12).
Paul went on to explain how Peter’s hypocrisy had led astray other Jewish Christians and even Barnabas. Because Peter’s offense had affected an entire group, he needed public rebuke. God used Paul’s voice to warn others of falling into the same trap.
There are ample witnesses to verify the need for public rebukes—we can assume that Demas was warned by Paul and other witnesses not to love the world. Thus, Paul wrote, “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica” (II Timothy 4:10).
It is critical that we distinguish between different types of offenses in order to determine the most effective rebuke for each situation. In every case, however, it is our responsibility to first examine our own lives according to Matthew 7:5: “… First cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”
This offended sister never went to her brother to talk about it. Instead, she allowed the offense to grow into bitter animosity with her brother. If she would have followed the clear instruction of this command, she quickly would have understood the full story and spared herself and many others much grief.
While her parents were alive, her older brother had loaned them a significant amount of money. In order to pay back the debt, they told him to take it out of the estate before he divided it with his sister. Had she gone to her brother when she first became offended, she would have prevented the misunderstanding from turning into a family feud.
Command Thirty:
“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:15–17).
There are several reasons why it is hard for us to go to an offender. One reason is the fear of being hurt again. The pain of being offended causes us to draw back from the one who hurt us and build walls of protection around ourselves. This “cutting off” of spirit toward another person leads to feelings of hatred, which carries serious penalties. (See I John 3:15.)
A second reason is that we assume the offender will not listen to us. However, we are not responsible for the outcome of the situation. Our responsibility in going to an offender is to humbly and accurately present the offense with the goal of reconciliation.
Another reason it is difficult to go to an offender is that we may have had past offenders react to us when we have gone to them with wrong attitudes. This only created a bigger problem and made us wish that we had never gone to them in the first place. In order to prevent this, we must search our own hearts first and make sure our motives and attitudes are consistent with Scripture. It takes careful and thorough spiritual preparation to go to an offender.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1).
This command reveals the heart of God and His desire for there to be harmony among believers. The prayer Jesus prayed for all of us is “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us …” (John 17:21). Let’s cooperate with God’s desire for unity by humbly going to our offenders in order to restore and reconcile our relationships as peacemakers.
Through Christ our Lord,
Bill Gothard
Study Question
Q: Since we are commanded to tell only an offender his fault, why did Paul tell Peter his fault in front of the entire group and also tell the whole church about the fault of Demas? (See Galatians 2:14, II Timothy 4:10.)
A: When a sin that affects an entire group is committed, the head of the group must be notified, in the same way that the head must be alerted about an infection in part of the body so that proper action can be taken to deal with it and prevent it from spreading throughout the entire body.
This is consistent with the instructions that Paul gave to Timothy about church leaders: “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear” (I Timothy 5:19–20).
“Rebuking before all” is what Paul did to Peter concerning the matter of separation: “When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision” (Galatians 2:11–12).
Paul went on to explain how Peter’s hypocrisy had led astray other Jewish Christians and even Barnabas. Because Peter’s offense had affected an entire group, he needed public rebuke. God used Paul’s voice to warn others of falling into the same trap.
There are ample witnesses to verify the need for public rebukes—we can assume that Demas was warned by Paul and other witnesses not to love the world. Thus, Paul wrote, “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica” (II Timothy 4:10).
It is critical that we distinguish between different types of offenses in order to determine the most effective rebuke for each situation. In every case, however, it is our responsibility to first examine our own lives according to Matthew 7:5: “… First cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”
Sunday, August 29, 2010
II. God BFM 2000
II. God
There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.
A. God the Father
God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.
Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.
B. God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.
A. God the Father
God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.
Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.
B. God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
The Scriptures BFM 2000
I. The Scriptures
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
Friday, June 25, 2010
I. The Scriptures
I. The Scriptures
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.
Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
Saturday, March 13, 2010
Fight Your Battles on Your Knees
Scripture: Matthew 26:36-40
I. Introduction: Some struggles are external—such as your finances or job. Others take place within you. Internal enemies like anger, unforgiveness, or insecurity can hinder your walk with God. How can you find victory? Fight your battles on your knees, and you will win every time.
II. What does it mean to fight our battles on our knees? Simply this—that you and I lay our petitions before the Lord. We must spend time in His presence, listening for His answer. I first learned this lesson as an associate minister at First Baptist. The church was considering me for head pastor, but many people were opposed to the idea. Only by giving the problem to God in prayer was I able to experience victory in that difficult situation.
III. Why should we fight our battles on our knees?
A. It is the biblical pattern. Throughout Scripture, we see God’s servants falling on their faces before the Lord.
B. When we turn to the Lord, we are no longer battling on our own. No one can help you more than the Sovereign of the universe (Ps. 103:19). He acts on behalf of those who trust in Him (Isa. 40:31).
C. Prayer connects us with the Holy Spirit and His power. If you have trusted Christ as your personal Savior, the Holy Spirit dwells within you. We can accomplish nothing for God apart from the Spirit’s power.
IV. What can you expect if you fight your battles on your knees?
A. Comfort and assurance
B. Encouragement
C. A new focus: The Enemy wants us to dwell on our problems—how we can defend ourselves or get revenge. Victory, however, is found in turning our eyes to God. He operates on behalf of those who are willing to trust and obey Him (Isa. 40:31).
D. Supernatural peace: Believers who turn their struggles over to the Lord have peace even when circumstances don’t change (Phil. 4:6-7).
V. How can you fight your battles on your knees?
A. Set aside time to be alone with God. Find a quiet place and devote yourself to the One most capable of helping you.
B. Listen quietly. The Lord desires to have an intimate relationship with each one of His children. But you will never know Him better unless you take the time to listen for His voice.
C. Expect Him to bring up other issues in your life. He may want you to deal with rebellion, unforgiveness, or bitterness in your heart. Until you repent and surrender to the Lord, sin will keep you from experiencing God’s best and enjoying a close relationship with Him.
D. Remember that in a battle, there can only be one general. Freely express your desires, but don’t expect God to take orders from you. As you surrender to His guidance, He will engage His supernatural power on your behalf.
E. Know that battles are God’s tools. Some put their trust in themselves and pursue relationships, accomplishments, or possessions instead of a relationship with the Father.
1. The Lord has taught me to see all adversity as allowed by Him. This truth will protect you from bitterness towards those who wrong you. Romans 8:28 says, “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (emphasis added).
2. In a battle, you and I may lose money, pride, or control over a situation. But if the struggle brings us to the point of total surrender to the Lord, we will always win spiritually.
VI. Conclusion: What are you battling today? Does it seem as if God doesn’t see your pain or understand your heartache? Let me assure you He knows exactly what you are going through. Sit in the Lord’s presence today, and offer this prayer: “Lord, I don’t want anything in my life that displeases You. Take my bitterness, resentment, and anger. I give You this battle, and trust that You will turn it for my good in Your way and in Your timing.” Release your problems to almighty God, and you will find victory.
I. Introduction: Some struggles are external—such as your finances or job. Others take place within you. Internal enemies like anger, unforgiveness, or insecurity can hinder your walk with God. How can you find victory? Fight your battles on your knees, and you will win every time.
II. What does it mean to fight our battles on our knees? Simply this—that you and I lay our petitions before the Lord. We must spend time in His presence, listening for His answer. I first learned this lesson as an associate minister at First Baptist. The church was considering me for head pastor, but many people were opposed to the idea. Only by giving the problem to God in prayer was I able to experience victory in that difficult situation.
III. Why should we fight our battles on our knees?
A. It is the biblical pattern. Throughout Scripture, we see God’s servants falling on their faces before the Lord.
B. When we turn to the Lord, we are no longer battling on our own. No one can help you more than the Sovereign of the universe (Ps. 103:19). He acts on behalf of those who trust in Him (Isa. 40:31).
C. Prayer connects us with the Holy Spirit and His power. If you have trusted Christ as your personal Savior, the Holy Spirit dwells within you. We can accomplish nothing for God apart from the Spirit’s power.
IV. What can you expect if you fight your battles on your knees?
A. Comfort and assurance
B. Encouragement
C. A new focus: The Enemy wants us to dwell on our problems—how we can defend ourselves or get revenge. Victory, however, is found in turning our eyes to God. He operates on behalf of those who are willing to trust and obey Him (Isa. 40:31).
D. Supernatural peace: Believers who turn their struggles over to the Lord have peace even when circumstances don’t change (Phil. 4:6-7).
V. How can you fight your battles on your knees?
A. Set aside time to be alone with God. Find a quiet place and devote yourself to the One most capable of helping you.
B. Listen quietly. The Lord desires to have an intimate relationship with each one of His children. But you will never know Him better unless you take the time to listen for His voice.
C. Expect Him to bring up other issues in your life. He may want you to deal with rebellion, unforgiveness, or bitterness in your heart. Until you repent and surrender to the Lord, sin will keep you from experiencing God’s best and enjoying a close relationship with Him.
D. Remember that in a battle, there can only be one general. Freely express your desires, but don’t expect God to take orders from you. As you surrender to His guidance, He will engage His supernatural power on your behalf.
E. Know that battles are God’s tools. Some put their trust in themselves and pursue relationships, accomplishments, or possessions instead of a relationship with the Father.
1. The Lord has taught me to see all adversity as allowed by Him. This truth will protect you from bitterness towards those who wrong you. Romans 8:28 says, “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (emphasis added).
2. In a battle, you and I may lose money, pride, or control over a situation. But if the struggle brings us to the point of total surrender to the Lord, we will always win spiritually.
VI. Conclusion: What are you battling today? Does it seem as if God doesn’t see your pain or understand your heartache? Let me assure you He knows exactly what you are going through. Sit in the Lord’s presence today, and offer this prayer: “Lord, I don’t want anything in my life that displeases You. Take my bitterness, resentment, and anger. I give You this battle, and trust that You will turn it for my good in Your way and in Your timing.” Release your problems to almighty God, and you will find victory.
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