Monthly Archives: November 2011

Justification is a verdict; justification is a deliverance

When Paul speaks of justification in his letter to the Romans, he clearly builds a judicial or forensic context for the meaning of the word. Specifically, to be justified means to be declared righteous before God on the Judgment day that is coming:

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus (Romans 2.12-16).

So everyone will be judged and, at that judgment, some will be justified, officially found righteous before God. Thus, we find that to be justified is the antonym of being condemned:

Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? (Romans 8.33-34)

So justification is a courtroom act. The judge declares a person to be righteous. But does God justify or condemn only on the Last Day?

Let’s expand a bit on Romans 8.33ff:

Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us (Romans 8.33-35).

While God will justify and condemn on the Last Day, there is a sense (and an important one!) in which he has already declared his verdict. Jesus suffered condemnation in history on the first “Good Friday.” And likewise, Jesus experienced God’s verdict over him on Easter Sunday.

No unbelief made him [Abraham] waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness.” But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification (Romans 4.20-25).

Jesus was justified by the Spirit (Romans 8.11; c.f. First Timothy 3.16). God declared Jesus righteous by a public vindication. Jesus was justified by being raised from the dead.

So it would be  improper infer that we are not justified until we too are raised from the dead. The justification has already been made in the death and resurrection of Jesus. But to whom does this justification apply? Who shares in the vindication of Jesus? Paul makes it clear that our belief is our vindication even now. God declares us right with him by delivering us from unbelief and all the sins that follow from it.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been justified from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace (from Romans 6).

So Jesus’ justification, which was his resurrection, is now ours. He received a condemnation he did not deserve in order to share with us a vindication we do not deserve. But even though we have not been raised from the dead yet, we are still, in common with Jesus new life, raised to a new way of living by the Spirit who raised Jesus from the dead.

This new life is not perfect. We still daily rely on God’s forgiveness, but it is a real break with the state of death and enslavement to sin with which we were cursed. And the most fundamental aspect of this new obedience is faith itself. As goes on to write in Romans 6:

Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness (Romans 6.16-18).

Paul is referring to the Romans having come to saving faith. He describes this new faith as having “become obedient fromt he hear to the standard of teaching.” This lines up with the what Paul writes and the opening and closing of Romans:

we have received grace and apostleship to bring about the obedience of faith for the sake of Jesus’ name among all the nations

For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ… Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen.

There are a couple of things you need to keep in mind:

1. Sin is not only the reason for condemnation but is the penalty of unbelief

Paul makes this clear:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world,in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.

And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.

Thus Paul presents the world of downwardly spiraling sin as a prison world for sinners. They are not only punished for sin, but they are sinners as a punishment for sin. To be given a declarative verdict is, thus, a declaration of freedom from sin. That is why Paul can say so readily in Romans 6 of being “justified from sin.

2. The primal sin is unbelief so that the gift of faith is also the primal beginning of sanctification.

Faith fundamentally receives God’s grace; unbelief fundamentally spurns God’s blessing in ingratitude: “For although they knew God, they did not honor him as God or give thanks to him” (Romans 1.21). Paul draws this out by portraying Abraham’s faith in Romans 4 in a way that contrasts with the unbelief of Romans 1.

That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness” (Romans 4.16-22).

Unbelievers turn from the true God to creation for their life and blessedness. Abraham saw nothing in creation that could help him but trusted in the living God for new life. Unbelievers give glory to created idols; Abraham gave glory to the true God. This is all described as Abraham’s faith. God counted that faith as his righteousness, a righteousness delivered to him in the death and resurrection of Jesus.

So justification is a verdict and, as a verdict, a deliverance from the curse of unbelief. While the verdict was declared in the resurrection of Jesus, and will be declared at the final judgment, God also declares it when, by his mercy alone, he turns sinners away from unbelief and grants them true faith in Himself through His Son.

Tolkien’s monarchic anarchism (or anarchic monarchism?)

The only thing I know that J.R.R. Tolkien and Salvador Dalí had in common—or rather, I suppose I should say, the only significant or unexpected thing, since they obviously had all sorts of other things in common: they were male, bipedal, human, rough contemporaries, celebrities, and so on—was that each man on at least one occasion said he was drawn simultaneously towards anarchism and monarchism.

via Anarcho-Monarchism | First Things.

This is well worth reading! Readers of my biography will be familiar with Tolkien’s “politics” as it stands out in this article.

I may want to interact with (and perhaps disagree with) some things in this article, but for the moment, I’ll just commend it as worth reading.

One way in which Tolkien can transform the political imagination, by the way, is to inspire a study of history that reveals the line between “public sector” and “private sector” was not as obvious or self-evident to our ancestors as we seem to think it should be. Royal dynasties inherited political rights and duties as their private possessions.

But more later.

Day and Bird, or not, give thanks!

The Apostle Paul from Romans 14:

One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

The Apostle Paul from First Corinthians 8:

Eat whatever is sold in the meat market without raising any question on the ground of conscience. For “the earth is the Lord’s, and the fullness thereof.” If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience—I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience? If I partake with thankfulness, why am I denounced because of that for which I give thanks? So, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

The basic stance of monotheism is faith and thankfulness. God is grace and faithfulness so our attitude must be trust and grattitude.

So no matter what anyone tells you about civil religion or the questionable roots of any holiday, I hope the Spirit enables you to give thanks to the true and living God and his Son Jesus–today and every day, whether a bird is involved or not.

He influences 40-year-olds too! (N. T. Wright)

Author and theologian N.T. (Tom) Wright was the guest teacher at Willow Creek Community Church’s weekend services on November 5 and 6. Author of the recently released Simply Jesus, Wright expounded on who Jesus is, what He did, and why He matters.

One of foremost professors and theologians of New Testament and early Christianity in the world, Wright taught New Testament studies at both Cambridge and Oxford Universities, has served as the Bishop of Durham in the Church of England, and is currently the Chair of New Testament and Early Christianity at St. Andrews’s School of Divinity in Scotland. Newsweek calls him “the world’s leading New Testament scholar.”

via Willow News » Blog Archive » Theologian N.T. Wright Speaks at Willow Creek.

I’m watching the video now. Really appreciated the introduction.

Go here to download the audio.

Justification is for the visible Church

One thing that is very clear in Paul’s letter to the Romans is that God’s justification of sinners is an objective and public fact, not a secret. He exults in the confident hope that “we,” professing Christians have:

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we boast in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us (from Romans 5).

Professing believers don’t wonder if their right with God. They boast in it! They know God loves them and is working all things for their good. They know that all their trials are designed to perfect them.

And they are supposed to know it for their fellow believers as well:

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; for it is written,

“As I live, says the Lord, every knee shall bow to me,
and every tongue shall confess to God.”

So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.

God has justified your brother and sister so you need to not pass judgment on them. God is working in their lives to make them stand on the Last Day so you need to stop harassing them! Notice how the reasoning here presupposes that we know our fellow professing Christians are justified before God.

See? That Christian who annoys you is right with God. How can he not be right with you?

Christians are the elect and the Church is the chosen “nation”

Peter writes that Christians are elect just as Christ was elect and just as once Israel was the elect nation:

As you come to him, a living stone rejected by men but in the sight of God elect and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture:

“Behold, I am laying in Zion a stone,
a cornerstone elect and precious,
and whoever believes in him will not be put to shame.”

So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected
has become the cornerstone,”

and

“A stone of stumbling,
and a rock of offense.”

They stumble because they disobey the word, as they were destined to do.

But you are an elect race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

This last paragraph is an appropriation of Exodus 19. Peter is applying what was once the status of a nation to a trans-national institution:

Thus you shall say to the house of Jacob, and tell the people of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.

Of course, Peter has already told the recipients of his letter that they are elect, in his greeting: “To those who are elect” (1 Peter 1.2). So just as Israel was a chosen nation and thus a nation of elect members, so now the Church is an elect institution and a body made up of elect members.

They have been chosen by God to be part of his family and kingdom.

Why Weekly Communion? An outline of an argument

1. Eating God’s special food is a basic way God relates to humanity.

Genesis 1 and 2 lay out general and special space (world and garden) as a distinction between general and special food. We go from this

And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.”

to this

And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed. And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil… The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

2. Sin means being cut off from God’s food and a curse on eating:

 And to Adam he said,
“Because you have listened to the voice of your wife
and have eaten of the tree
of which I commanded you,
‘You shall not eat of it,’
cursed is the ground because of you;
in pain you shall eat of it all the days of your life;
thorns and thistles it shall bring forth for you;
and you shall eat the plants of the field.
By the sweat of your face
you shall eat bread…”

Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” therefore the Lord God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

3. Under Moses, there was only one sanctuary which allowed sacramental food and which most people could only visit three times a year.

You shall surely destroy all the places where the nations whom you shall dispossess served their gods, on the high mountains and on the hills and under every green tree. You shall tear down their altars and dash in pieces their pillars and burn their Asherim with fire. You shall chop down the carved images of their gods and destroy their name out of that place. You shall not worship the Lord your God in that way. But you shall seek the place that the Lord your God will choose out of all your tribes to put his name and make his habitation there. There you shall go, and there you shall bring your burnt offerings and your sacrifices, your tithes and the contribution that you present, your vow offerings, your freewill offerings, and the firstborn of your herd and of your flock. And there you shall eat before the Lord your God, and you shall rejoice, you and your households, in all that you undertake, in which the Lord your God has blessed you…

But when you go over the Jordan and live in the land that the Lord your God is giving you to inherit, and when he gives you rest from all your enemies around, so that you live in safety, then to the place that the Lord your God will choose, to make his name dwell there, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution that you present, and all your finest vow offerings that you vow to the Lord. And you shall rejoice before the Lord your God, you and your sons and your daughters, your male servants and your female servants, and the Levite that is within your towns, since he has no portion or inheritance with you. Take care that you do not offer your burnt offerings at any place that you see, but at the place that the Lord will choose in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I am commanding you.

However, you may slaughter and eat meat within any of your towns, as much as you desire, according to the blessing of the Lord your God that he has given you. The unclean and the clean may eat of it, as of the gazelle and as of the deer. Only you shall not eat the blood; you shall pour it out on the earth like water. You may not eat within your towns the tithe of your grain or of your wine or of your oil, or the firstborn of your herd or of your flock, or any of your vow offerings that you vow, or your freewill offerings or the contribution that you present, but you shall eat them before the Lord your God in the place that the Lord your God will choose, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your towns. And you shall rejoice before the Lord your God in all that you undertake. Take care that you do not neglect the Levite as long as you live in your land….

Three times a year all your males shall appear before the Lord your God at the place that he will choose: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths.

4. In reconciling us to God, Jesus came to give believers new access to God’s presence that had been restricted before.

Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcision party criticized him, saying, “You went to uncircumcised men and ate with them.” But Peter began and explained it to them in order: “I was in the city of Joppa praying, and in a trance I saw a vision, something like a great sheet descending, being let down from heaven by its four corners, and it came down to me. Looking at it closely, I observed animals and beasts of prey and reptiles and birds of the air. And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ But I said, ‘By no means, Lord; for nothing common or unclean has ever entered my mouth.’ But the voice answered a second time from heaven, ‘What God has made clean, do not call common.’ This happened three times, and all was drawn up again into heaven. And behold, at that very moment three men arrived at the house in which we were, sent to me from Caesarea. And the Spirit told me to go with them, making no distinction. These six brothers also accompanied me, and we entered the man’s house. And he told us how he had seen the angel stand in his house and say, ‘Send to Joppa and bring Simon who is called Peter; he will declare to you a message by which you will be saved, you and all your household.’ As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”

As for the one who is weak in faith, welcome him [to your table], but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him [to His table]. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

5. Christians now meet on the first day of the week, not merely for prayer and teaching like in the synagogues, or “solemn assemblies” of the Old Covenant, but for full worship and fellowship greater than, but more like, what was available in the Temple.

On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.

On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.

As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

6. In the days right after Pentecost, we see the Apostles breaking bread daily but it seems to “settle” into a weekly pattern later in Acts.

And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

These went on ahead and were waiting for us at Troas, but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days. On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. There were many lamps in the upper room where we were gathered. And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. And they took the youth away alive, and were not a little comforted. But going ahead to the ship, we set sail for Assos, intending to take Paul aboard there, for so he had arranged, intending himself to go by land. And when he met us at Assos, we took him on board and went to Mitylene. And sailing from there we came the following day opposite Chios; the next day we touched at Samos; and the day after that we went to Miletus. For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost.

7. This weekly pattern fits the First-Day times when the local Christians would gather “as a church,”–a time when it was taken for granted that the Church was always supposed to practice the Lord’s Supper.

But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized. When you come together, it is not the Lord’s supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes… So then, my brothers, when you come together to eat, wait for one another—if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.


THUS

It makes no sense to treat Lord’s Day worship as if we were still stuck in the Old Covenant when full feast-fellowship with God was absent for most people on most of their Sabbaths. Coming together as the Church should mean table fellowship in Christ with God and one another!

Nu2U? 10 things a church can do to save the world

The principle to keep in mind is that we have to change ourselves first.

1. Participate in the Lord’s Supper Every Sunday in Worship
The Kingdom is again and again a feast. The Church is the beachhead of the Kingdom. Does Jesus ever tell a parable comparing the Kingdom to a lecture hall? Does he ever compare the Kingdom to a music concert? Then lets not stop up the Kingdom at the source. Lets get it right. Lets eat and drink.

2. Drink Wine in Church
Duh. How else would you worship a glutton and a drunkard? The Gospel is New Wine that bursts wineskins–not grape juice that sits there inert. You want to know if God can forgive a sinner like you. Get it in a cup and drink it down and you will know. That changes everything.

3. Sing the Psalms
By sing, I mean chant. Don’t remake the Psalms to fit a rhyme scheme. Sing the words that are there according to an accurate translation. What would happen if we did this? For one thing a ton of bad theology would be exorcised.

Arise, O Yahweh
O God, lift up your hand;
forget not the afflicted.
Why does the wicked renounce God
and say in his heart, “You will not call to account”?
But you do see,
for you note mischief and vexation,
that you may take it into your hands;
to you the helpless commits himself;
you have been the helper of the fatherless.
Break the arm of the wicked and evildoer;
call his wickedness to account till you find none.
Yahweh is king forever and ever; the nations perish from his land.

4. Pray the Psalms
Arguably this is redundant with the point above. But I want to stress that God wants us to pray things like:

judge me, O Lord, according to my righteousness
and according to the integrity that is in me.
Oh, let the evil of the wicked come to an end,
and may you establish the righteous—
you who test the minds and hearts,
O righteous God!

There are people and whole churches who claim to be Bible-believing who think this is sinful to pray. You can’t change the world for God if you think He is really a Pharisee unless he has the help of your styleguide by which to edit his prayers.

5. Tell people in church that God has forgiven them.

Don’t preach that God forgives some people somewhere some time. Tell the professing Christians in front of you, and their children, when they confess their sins together, that God has wiped each one of their slates clean. The good news that is going to change the world is not that God forgives someone somewhere at some time.

(Yes, God forgives them at other times, including when they pray apart. But these things are not opposed. Rather, one helps the the other. Those who are trained to believe that God hears and forgives them will be encouraged to trust God for the same at other times and places.)

6. Believe the whole Bible and teach it like God really meant it.

Because saying, “You’re getting too much of your theology from the parables” mostly means, “Jesus was a stupid peasant who told misleading stories that we have to carefully strip down to a single point that we found in Paul’s Epistles”–or rather, “that we found in Westminster Confession” (or, “… the Councils of Trent” or whatever). I’m going to go out on a limb and guess that God isn’t blessing churches who don’t like the Bible.

7. Preach Jesus as King but Avoid Petty Politics

Jesus is Lord and he wants a visible unified entrance to the Kingdom (Church) as a witness to that fact. We have to obey what Jesus says, but we also have to recognize how divisions and arguments actually can undermine the theocratic Faith. So find some highly obvious points in the public square to harp on (i.e. abortion), but try not to get bogged down in minutia (don’t preach Christian libertarianism, socialism, or whatever from the pulpit).

8. Let the Great Commission be your commission

If you think you know what this means, go read it, and ask yourself what this says about being “born again,” “faith,” or “evangelism” compared to what it says about obedience, theocracy, baptism, and ongoing teaching/training of everyone.

9. Worship like the Bible matters

Does it not strike anyone as odd that, if you want to attend a worship service that took you systematically through Scripture, you would be better off in an Episcopal, formal Lutheran, Roman Catholic, or Eastern Orthodox service rather than a Baptists, conservaitve Presbyterian, or “Bible Church” assembly? Is God supposed to speak to us in the Church or not? If not, how are we supposed to see anything change, let alone the world?

10. Live Corporately like Matthew 18 is in the Bible

I mention the whole chapter on purpose, by the way, because it is obviously focused on humility and forgiveness, and in that context gives directions for accountability and purifying the Church. I think that is important because, while not one church in a hundred includes Matthew 18.15-19 in their real canon, some that do can be so zealous (I’m using a euphemism) about it as to reinforce the temptation to neglect it. But it is in the Bible and it is an operating instruction from the Lord Jesus. So obey Him.

(I originally wrote and published this in Fall of 2007)

From the Father’s love to the Son’s in Romans 8.31-39

31What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. 35Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36As it is written,

“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

37No, in all these things we are more than conquerors through him who loved us. 38For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

via Romans 8 ESV – Life in the Spirit – There is therefore – Bible Gateway.

COMMENT

This text was read aloud in Church today and I noticed something that sent me scurrying to find it in print and double check. Perhaps all the commentators have mentioned this and I have forgotten about it…

But this text starts by talking about God’s love and then switches to the Love of the Son.

First, most obviously, the love of the Father:

31What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn?

But mentioning the question of who might condemn reminds us that God Himself has already condemned sin in the flesh of Christ (Romans 8.3). So this provides a segue from the love of God to the love of Christ because Christ is the one who has willingly received the condemnation:

Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. 35Who shall separate us from the love of Christ?

So not only does the Father love us by sending His Son, but the Son loves us by voluntarily submitting to death and interceding for us. This leads to a list of possible separators and then a quotation from Palm 44.22.

Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36As it is written,

“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

Psalm 44 is about immense suffering and seems (to me!) obviously prophetic of Jesus’ own crucifixion. If so, the idea seems to be that Jesus has taken jurisdiction over all the things he suffered so that those things are part of his realm now. When we are moved to these places we are not moved to some place where he is not Lord. Compare Romans 14.7-9:

For none of us lives to himself, and none of us dies to himself. 8For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

So then, Paul continues, “No, in all these things we are more than conquerors through him who loved us.” Whose love? The Father’s or the Son’s? Both perhaps: Nothing will be “able to separate us from the love of God in Christ Jesus our Lord.”

Ready to Applaud

The idea that, on Judgment Day, your life will be projected on a giant movie screen, has got to be one of the most terrifying urban legends within Evangelicaldom. Even people confident they are forgiven live in horror in the expectation that every sin will be portrayed in glorious technicolor. (I suppose that dates the myth; now it would be 3d or virtual reality).

But the Lord seeks love and is a faithful friend: “Whoever covers an offense seeks love, but he who repeats a matter separates close friends” (Proverbs 17.9). He is not a slanderer, but is rather trustworthy in spirit: “Whoever goes about slandering reveals secrets, but he who is trustworthy in spirit keeps a thing covered” (Proberbs 11.13). So He has no intention of embarrassing you in front of your family and friends. The movie screen isn’t going to happen.

But I think we need to go further. Not only is he not going to display your faults on camera, he watches you with another intent entirely. As Paul tells the Romans:

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Time and again audiences crave movies and TV shows about an unrecognized hero or heroine who overcomes great obstacles. We root for such a protagonist all the more when everyone else in the drama is oblivious to their personal trials and ultimate triumphs.

God is your audience.

Paul couldn’t tell us that a true believer’s “praise is not from man but from God” if he wasn’t indeed ready and willing to praise us. God doesn’t watch us to catch us in sin. He watches us to reward us.

Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you

I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have?

Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.

This promised reward is not hypothetical–dependent on some impossible level of sinless behavior. In context Jesus is talking to people who are sinners but who God is eager to reward:

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

God is quick to reward people who are evil. He isn’t looking to catch us in sin but to reward us for our good deeds. And, while we don’t often have enough faith to do this; God sends circumstances into our lives so that merely enduring is the most amazing thing.

And we’re tempted to think that we are friendless and no one cares or knows what we’re going through.

But God’s rooting for us.