One of the thoughts entering my mind as I have contemplated writing this blog on Melchizedek is, “Why do we need to carefully consider something in Scripture that gets just a small amount of attention? The name only occurs 10 times afterall.” My answer is that though there is relatively little information on Melchizedek, and though he is mentioned only 2 times in the Old Testament, his person relates to Jesus. Assuming we all want to know Jesus more intimately, understanding more about this Melchizedek who Jesus is connected with, will only help us know Jesus more intimately.
Let’s begin by examining the man Melchizedek as he is introduced in Genesis 14. First we discover that he is the King of Salem. We cannot be sure that his personal name was actually Melchizedek, it may have been a descriptive title given to him. We do know that the name is formed from two Hebrew words, “melek” meaning kings and “zedek” meaning righteousness. Second we find, Melchizedek recognized as a priest of God Most High. Note as well, that this is the first mention in Scripture of anyone being a priest, and in particular the priest of God.
Martin Luther suggests that the blessing given by Melchizedek recorded in the Scripture is only a short record of a much greater message. Luther believes the audience was reminded of the false inferior gods they served and then they were challenged to consider the God Most High, who alone does great wonders (in this instance the wonder was the victory secured for Abram and his 318 men over 4 kings joined in a military alliance).
So as a priest we find Melchizedek performing a blessing, emphasizing the superior nature of God, initiating worship, providing peace by his righteousness. James Montgomery Boice writes, “The trouble with so many people is that they want peace without righteousness. That is they want their sin, but they do not want to be troubled by its consequences.” It must be that peace can only occur when righteous offering is made. When we consider the offering Melchizedek brings, an offering of bread and wine, we ought to begin to understand the great provision that comes from this priestly order. Jesus identified these same elements as he instituted the Lord’s Supper. He told his disciples that the bread represented his body and the wine represented the blood that established a new covenant. Therefore we have in this priestly order a continued offering based on righteousness.
Now Melchizedek’s priestly order is clarified when we read Hebrews 7. The writer of Hebrews identifies similarities found in Jesus and the Melchizedek priesthood. First any priest from the Levitical priesthood is inadequate. It is inadequate because it was inferior to the priestly order of Melchizedek. By Abram, recognizing Melchizedek as priest of God Most High, acknowledges his inferiority. By Aaron and the Levites being offspring of Abram, they by nature are inferior to Melchizedek as well. Second, the Levitical priesthood is inadequate because it was perpetuated by “bodily descent” (Heb. 7:16). Jesus is superior in the line of Melchizedek because he is established as a priest in this order by the promised word of the Lord as recorded in Psalm 110, quoted here in Hebrews 7. The Levitical priesthood was inadequate as the priests were prevented from continuing in their office because of death. Jesus holds the priesthood permanently because he continues forever. Finally, because he is able to continue forever performing his priestly duties, those who draw near to God through him will find that Jesus, as Priest, continually makes intercession for them. Jesus, being without sin, was able to offer himself as a sacrifice once and for all. Through his holy, unstained, innocent and sanctified offering that sacrifice of his life was made, distinguishing him from the Levitical sacrifices and establishing that which is superior.
Finally, I want you to see ways in which Christ ministers like Melchizedek that impact us as believers. First Christ comes to us when we are weary. Can you imagine how weary Abram must have felt after the pursuit and battle with the kings. We too should remember that Christ comes to us and says that his yoke is easy and his burden light. I believe Melchizedek also appeared to encourage Abram to remember the victory is the Lord’s not his (Abram’s) own. We often cry out to the Lord in the midst of the chaos and then when the victory is realized we may forget that he was the source. Paul possessed a thorn in the flesh that was a reminder of his weakness and constant need to depend on Jesus for his strength. For every one of us, there is also more temptation and trial that we will face. Just like Melchizedek fed Abram the bread, Jesus should be our sustenance daily, for without him, we will surely fail. By Abram taking the bread and being strengthened, he was prepared to withstand the temptation in Bera’s offer of worldly success. Finally, Melchizedek offered peace to Abram. Jesus, being of the same order, offers us the same peace.
Grasping a bit of this rich background, we ought to worship differently, and live differently. The priesthood of Christ impacts our salvation primarily, because he secures it. It impacts our prayers, establishing effectual prayer because Jesus is the mediator of those prayers, enabling us to approach God with boldness. Jesus priesthood changes us, because we are now in line with him as his followers to be of a royal priesthood (1 Peter 2:9ff). As Abram was impacted in his encounter with Melchizedek, we too should be impacted to worship with renewed fervor glorifying God.
I pray that you consider Melchizedek and the wonderful principles that can be gleaned as we study the Scripture and gain understanding to the beauty and full measure with which God reveals his nature, character, purpose, and power. For this are most definitely principles here that give us encouragement, peace, and daily provision allowing us to draw near to our God through Jesus our Lord.
Thursday, May 20, 2010
Tuesday, February 9, 2010
Call Upon the Name of the Lord
As I pointed out briefly on Sunday, In Genesis 4:26 there is this hopeful and redemptive statement that should secure our attention. The Scripture reads, “To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.”
As I was sharing some of my preliminary thoughts on what God is communicating in this passage with a friend he asked an interesting question and began a dialogue that was really exciting, and one I have been most eager to share with you. It began with a comment about the significance of “firsts” in the Bible. And we need to identify that this is the first place it is ever mentioned in Scripture of men’s recognition for the Lord’s intervention in their life.
First let’s notice something about the names of the two characters involved. Seth, the third born of Adam and Eve, means “set in place of.” It affirms the recognition of his parents of the Lord’s sovereign provision for a son to renew the lineage that would provide a lineage of godliness. Then we see that Seth gave his son the name Enosh, which means “frail one,” or “mortal.” This indicates that Seth recognized the weaknesses of humanity. And unlike his distant cousin Lamech, who grew in his pride, arrogance, and self-sufficiency, Seth wanted to emphasize his deep understanding of the insufficiency of man and the all-sufficiency of the Lord. Boice writes, “The line of Seth had recognized that sin was no mere imperfection of human nature but something destined to destroy both the individual and culture unless it should be overcome by the grace and power of almighty God. So these new individuals now threw themselves on God and trusted him wholly for their physical and spiritual salvation.” (James M. Boice – Genesis Vol. 1 pg 275.)
Martin Luther and John Calvin both recognized this as the initiation of the church. Calvin calls it “a miracle, that there was at that time a single family in which the worship of God arose.” (John Calvin, Commentary on Genesis pg. 144.) He further describes it by saying, “the face of the Church began distinctly to appear, and that worship of God was set up which might continue to posterity.” (Ibid) And Luther remarks, in this was “a small church . . . in which Adam, as high priest, rules everything by the Word and sound doctrine.” (Luther’s Works Vol. 1 pg. 327) So we might consider a very unique matter introduced in Genesis 4, the church of the living God is established when people call upon the name of the Lord.
The Septuagint, the Greek translation of the Old Testament, employs a word here for the word “called,” which is epikaleisthai. This word occurs in the New Testament only one time in this exact construct. It is in Hebrews 11:16, which says, “Therefore God is not ashamed to be called their God, for he has prepared for them a city.” If you remember Hebrews chapter 11 is often called the “Faith Chapter,” for in it the writer identifies the heroes of faith from the Old Testament accounts who followed after God in faith and obedience. I find it very interesting that this same construct is used to describe the promise of a prepared place for these faithful people.
So let’s do a little word study on the root of epikaleisthai. It comes from the root word e˙pikale÷w – epikaleo, which means to call on; to attach or connect a name, Acts 15:17; James 2:7; to attach an additional name, to surname, Matt 10:3; pass. to receive an appellation or surname, Heb 11:16; mid. to call upon, invoke, 2 Cor 1:23; to appeal to, Acts 25:11, 12, 21 – taken from The Analytical Lexicon to the Greek New Testament, n.p.
The root word in the Greek is the word kaleo. This word is also the root for the word ekklessia, which is translated “church.” If we were to consider a few instances where this word is used in Scripture we would find the following. The word is used in Acts 15:17, a quote of Amos 9:11-12. It describes people who are identified as being the Lord’s. And in 1 Corinthians 1:2 we see the root used in three formations, once for the church, once for the gospel call, and the other to emphasize the calling on the Lord. Let’s look at this passage a bit more carefully. It reads, “To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours.” (italics mine)
When we see this word utilized in three different ways in this passage we can begin to get a sense of a comprehensive work of God in redemption. First, let’s deal with the word “church.” We know this to be a group of people believing in and trusting on Jesus death, burial and resurrection for the redemption of their lives. The church is a body of people who have responded in repentance and faith to the redemptive work he accomplished. This is clarified by the terms sanctified and saints, words that are derived from the root word, hagios, which literally means holy or set apart. The use emphasizes people set apart for God’s purposes. God is accomplishing his effectual work in the lives of those who are called to respond.
Do you remember what Jesus said in Matthew 11:28-30? It reads, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” Wayne Grudem summarizes it this way, “When the New Testament talks about people coming to salvation it speaks in terms of a personal response to an invitation from Christ himself. That invitation is beautifully expressed . . . in the words of Jesus.” Wayne Grudem, Systematic Theology pg 694.) Can there be any greater “call” than that extended by Jesus? Can there be for us any greater privilege than to extend that call to any man to “come unto Jesus.”?
So we have seen that calling refers to the church, and calling refers an invitation to respond in repentance and faith to Jesus. Let’s look at the final aspect of calling. This is the calling that extends from men to the Lord. In Romans 10:14 Paul asks a few rhetorical questions, “But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” The answer is he gives is “How beautiful are the feet of those who preach the good news!”
It is important to consider the greater context of these questions and the final answer. If we look back at verses Romans 9-13 we gain that. The Scripture reads, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”” (Rom 10:9–13 ESV)
The last verse is a quote of Joel 2:32, which emphasizes the Old Testament view that calling upon the Lord would bring salvation to men. So we can understand this in summary by seeing that the called out ones are the ones who called out. What an amazing truth that saturates all of Scripture! So will you extend the message and call for men to be saved, echoing the words found in Revelation 22:17, “The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.” (Rev 22:17 ESV)
And if you are that one, who has never responded to the call of Jesus to come, should you desire to do so now, come, turn from your sin, your self-sufficiency, and your pride and doing so instead turn to God (this is repentance). In repenting, then call upon the name of the Lord Jesus, confessing your belief in him as Lord, Savior, Redeemer, Friend, thus acknowledging his life, death, burial and resurrection (1 Corinthians 15:3-4). When you do, you will be saved, and he will bestow his riches upon you.
Therefore, may it be our legacy, that in our time, and because of our influence, men called upon the name of the LORD.
As I was sharing some of my preliminary thoughts on what God is communicating in this passage with a friend he asked an interesting question and began a dialogue that was really exciting, and one I have been most eager to share with you. It began with a comment about the significance of “firsts” in the Bible. And we need to identify that this is the first place it is ever mentioned in Scripture of men’s recognition for the Lord’s intervention in their life.
First let’s notice something about the names of the two characters involved. Seth, the third born of Adam and Eve, means “set in place of.” It affirms the recognition of his parents of the Lord’s sovereign provision for a son to renew the lineage that would provide a lineage of godliness. Then we see that Seth gave his son the name Enosh, which means “frail one,” or “mortal.” This indicates that Seth recognized the weaknesses of humanity. And unlike his distant cousin Lamech, who grew in his pride, arrogance, and self-sufficiency, Seth wanted to emphasize his deep understanding of the insufficiency of man and the all-sufficiency of the Lord. Boice writes, “The line of Seth had recognized that sin was no mere imperfection of human nature but something destined to destroy both the individual and culture unless it should be overcome by the grace and power of almighty God. So these new individuals now threw themselves on God and trusted him wholly for their physical and spiritual salvation.” (James M. Boice – Genesis Vol. 1 pg 275.)
Martin Luther and John Calvin both recognized this as the initiation of the church. Calvin calls it “a miracle, that there was at that time a single family in which the worship of God arose.” (John Calvin, Commentary on Genesis pg. 144.) He further describes it by saying, “the face of the Church began distinctly to appear, and that worship of God was set up which might continue to posterity.” (Ibid) And Luther remarks, in this was “a small church . . . in which Adam, as high priest, rules everything by the Word and sound doctrine.” (Luther’s Works Vol. 1 pg. 327) So we might consider a very unique matter introduced in Genesis 4, the church of the living God is established when people call upon the name of the Lord.
The Septuagint, the Greek translation of the Old Testament, employs a word here for the word “called,” which is epikaleisthai. This word occurs in the New Testament only one time in this exact construct. It is in Hebrews 11:16, which says, “Therefore God is not ashamed to be called their God, for he has prepared for them a city.” If you remember Hebrews chapter 11 is often called the “Faith Chapter,” for in it the writer identifies the heroes of faith from the Old Testament accounts who followed after God in faith and obedience. I find it very interesting that this same construct is used to describe the promise of a prepared place for these faithful people.
So let’s do a little word study on the root of epikaleisthai. It comes from the root word e˙pikale÷w – epikaleo, which means to call on; to attach or connect a name, Acts 15:17; James 2:7; to attach an additional name, to surname, Matt 10:3; pass. to receive an appellation or surname, Heb 11:16; mid. to call upon, invoke, 2 Cor 1:23; to appeal to, Acts 25:11, 12, 21 – taken from The Analytical Lexicon to the Greek New Testament, n.p.
The root word in the Greek is the word kaleo. This word is also the root for the word ekklessia, which is translated “church.” If we were to consider a few instances where this word is used in Scripture we would find the following. The word is used in Acts 15:17, a quote of Amos 9:11-12. It describes people who are identified as being the Lord’s. And in 1 Corinthians 1:2 we see the root used in three formations, once for the church, once for the gospel call, and the other to emphasize the calling on the Lord. Let’s look at this passage a bit more carefully. It reads, “To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours.” (italics mine)
When we see this word utilized in three different ways in this passage we can begin to get a sense of a comprehensive work of God in redemption. First, let’s deal with the word “church.” We know this to be a group of people believing in and trusting on Jesus death, burial and resurrection for the redemption of their lives. The church is a body of people who have responded in repentance and faith to the redemptive work he accomplished. This is clarified by the terms sanctified and saints, words that are derived from the root word, hagios, which literally means holy or set apart. The use emphasizes people set apart for God’s purposes. God is accomplishing his effectual work in the lives of those who are called to respond.
Do you remember what Jesus said in Matthew 11:28-30? It reads, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” Wayne Grudem summarizes it this way, “When the New Testament talks about people coming to salvation it speaks in terms of a personal response to an invitation from Christ himself. That invitation is beautifully expressed . . . in the words of Jesus.” Wayne Grudem, Systematic Theology pg 694.) Can there be any greater “call” than that extended by Jesus? Can there be for us any greater privilege than to extend that call to any man to “come unto Jesus.”?
So we have seen that calling refers to the church, and calling refers an invitation to respond in repentance and faith to Jesus. Let’s look at the final aspect of calling. This is the calling that extends from men to the Lord. In Romans 10:14 Paul asks a few rhetorical questions, “But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” The answer is he gives is “How beautiful are the feet of those who preach the good news!”
It is important to consider the greater context of these questions and the final answer. If we look back at verses Romans 9-13 we gain that. The Scripture reads, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”” (Rom 10:9–13 ESV)
The last verse is a quote of Joel 2:32, which emphasizes the Old Testament view that calling upon the Lord would bring salvation to men. So we can understand this in summary by seeing that the called out ones are the ones who called out. What an amazing truth that saturates all of Scripture! So will you extend the message and call for men to be saved, echoing the words found in Revelation 22:17, “The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.” (Rev 22:17 ESV)
And if you are that one, who has never responded to the call of Jesus to come, should you desire to do so now, come, turn from your sin, your self-sufficiency, and your pride and doing so instead turn to God (this is repentance). In repenting, then call upon the name of the Lord Jesus, confessing your belief in him as Lord, Savior, Redeemer, Friend, thus acknowledging his life, death, burial and resurrection (1 Corinthians 15:3-4). When you do, you will be saved, and he will bestow his riches upon you.
Therefore, may it be our legacy, that in our time, and because of our influence, men called upon the name of the LORD.
Saturday, January 30, 2010
Genesis 4
Studying Genesis continues be a rich challenge. It is challenging for a number of reasons, the most significant being the implications for our lives that are evident in the text. These practical lessons are often discovered in obvious ways, at other times they come in some of the most subtle ways through meditation and thorough research (which I really wish I was better at doing).
In the teaching I have prepared this week I noted a progression of sin’s pattern in the generations of men. If you read Genesis 4:17-22 you will find the generations of Cain. In this text there are some subtle, yet important lessons for us to grasp.
If you recall, in Genesis 4:12, the LORD curses Cain for the sinful act of murder. In that Curse he tells Cain, “You shall be a fugitive and a wanderer on the earth.” I have always imagined that Cain wandered throughout the land, a nomad, having no place to call home, having no permanent place that his children could be raised.
However, as I have realized, my understanding was incorrect. The wandering that Cain experienced was one of spiritual wandering, in which the emotional and physical impact emphasized the alienation he experienced when he rebelled against God’s earlier warning (see Gen. 4:6-8). Upon examination of Cain’s dialogue with the LORD we find that Cain admitted understanding that he would never again see the face of the LORD. This may have been an admission of his enmity with God and his continued unwillingness to repent. Logically, if one is at enmity with God, there is a removal of His protective care. Thus, Cain’s concern for his safety was as much a result of his spiritual condition as the physical living conditions he would face.
When we carefully examine Cain’s reaction to the curse he earned by his rebellion we should note that he did everything he could to overcome the consequences of the curse. Notice that it wasn’t as if he merely resigned to nomadic living. Instead we find that he attempted to overcome the curse he faced by physical means. First, Cain moved and settled in a land called “Nod,” which literally means, “wandering.” It is almost as if he called the land he settled in “wandering,” as a sarcastic attempt to dismiss the curse. Second, Cain “knew his wife.” By engaging in this physical relationship, it is possible that he was attempting to prove that he was able to circumvent God’s curse. Not that God said he couldn’t marry, but taking a wife and conceiving a child is an attempt to avoid loneliness and isolation. Do you recall that phrase, “misery loves company?” I believe that this summarizes Cain’s attitude as he leverages his family in denial of his curse.
To further understand his attempts to overcome the curse, consider what Cain names his first son. We read that he gives him the name Enoch, which means “consecration.” One commentator suggests that is “because he regarded his birth as a pledge of the renovation of his life.” Thus he names the city after his son. It is the place in which he will “neutralize the curse of banishment” by settling his family and building a unified people attempting to compensate for the loss of God in his life.
Before we judge Cain too harshly, we should be quick to weigh our own thoughts, hearts, and motives, for we aren’t really very different. In an age of technology, where Facebook and Twitter reign (don’t get me wrong each of these have redemptive purposes when used properly), are we really all that different. We want connectivity in relationships. We think busyness will provide community. We want to surround our lives with people. Let’s face it, if you have a Facebook account, you know you keep track of the number of friends you have, it means something to you. So don’t aim at Cain too quickly with any stones, or any finger pointing, because none of us are really all that different. We all want security from the relationships around us and oftentimes we replace God with imitations though we don’t admit to or recognize them as replacements.
You might be saying to yourself, “This assessment is a bit critical of Cain’s spiritual condition.” Please read a little further and allow me a chance to express why I believe my assessment is right on about his continued attempts to overcome the curse, revealing his spiritual condition and enmity with God as his motivation for his actions.
About 5 generations later in Cain’s lineage the Bible tells us about a man named Lamech. The account first identifies him as a bigamist (evidently uncommon at this time for it is noted and must be an exception to what is right norm). Both of his wives, Adah and Zillah, were evidently very beautiful (evidenced by the meaning of their names, Adah – pleasant, ornament, or beauty; Zillah – shade – perhaps for her lovely hair; even his daughter Naamah, means loveliness). It is prideful community focused on vanity of outward beauty, for inwardly they were promoting sin and vain religion.
Lamech commits a crime that he boasts of by writing a song or poem to memorialize the action. I imagine that he had heard the accounts of Cain’s acts, had seen his ancestor, and possibly as a young boy even asked Cain about the unusual mark that kept him safe from harm. When he did he probably heard the account of the cursing followed by Cain’s assessment of his ability to overcome the LORD’s promise of curse. Lamech lived in a city that was an ongoing attempt to establish the goal of Cain’s overcoming life according to a worldly plan.
And so, Lamech, raised to believe himself invulnerable, just as his ancestor, murders a young man who wounded him, possibly as they were wielding the weapons fashioned by Lamech’s own son. And in testament to his lineage, Lamech boasts of his ability in a song, most likely played on the instrument his son fashioned. Do you sense the pride of this man? Can you sense his denial of the sovereign God? Do you understand how he all but establishes himself as a god?
Thus ends the account of the lineage of Cain. The Lord evidently wants us to understand the disparity between ungodliness and godliness. For Scripture introduces us to a new son of Adam, Seth, and a phrase that describes Seth’s heritage, “At that time people began to call upon the name of the LORD.” This phrase quickly distinguishes the two men and their progeny.
For us the question remains; do we pattern this same behavior and attitude that Cain possessed? Does pride get the best of us? Or, do we call upon the name of the LORD in humility, acknowledging the point that sin lies in our heart, so that we repent and rely on the cleansing work of God in our lives. As a parent, I sure hope that I train my family in godliness so that the severity of sin’s progress doesn’t impact more generations.
Stay Tuned … the next blog installment will be an examination of the meaning of this phrase and its significance for us today.
In the teaching I have prepared this week I noted a progression of sin’s pattern in the generations of men. If you read Genesis 4:17-22 you will find the generations of Cain. In this text there are some subtle, yet important lessons for us to grasp.
If you recall, in Genesis 4:12, the LORD curses Cain for the sinful act of murder. In that Curse he tells Cain, “You shall be a fugitive and a wanderer on the earth.” I have always imagined that Cain wandered throughout the land, a nomad, having no place to call home, having no permanent place that his children could be raised.
However, as I have realized, my understanding was incorrect. The wandering that Cain experienced was one of spiritual wandering, in which the emotional and physical impact emphasized the alienation he experienced when he rebelled against God’s earlier warning (see Gen. 4:6-8). Upon examination of Cain’s dialogue with the LORD we find that Cain admitted understanding that he would never again see the face of the LORD. This may have been an admission of his enmity with God and his continued unwillingness to repent. Logically, if one is at enmity with God, there is a removal of His protective care. Thus, Cain’s concern for his safety was as much a result of his spiritual condition as the physical living conditions he would face.
When we carefully examine Cain’s reaction to the curse he earned by his rebellion we should note that he did everything he could to overcome the consequences of the curse. Notice that it wasn’t as if he merely resigned to nomadic living. Instead we find that he attempted to overcome the curse he faced by physical means. First, Cain moved and settled in a land called “Nod,” which literally means, “wandering.” It is almost as if he called the land he settled in “wandering,” as a sarcastic attempt to dismiss the curse. Second, Cain “knew his wife.” By engaging in this physical relationship, it is possible that he was attempting to prove that he was able to circumvent God’s curse. Not that God said he couldn’t marry, but taking a wife and conceiving a child is an attempt to avoid loneliness and isolation. Do you recall that phrase, “misery loves company?” I believe that this summarizes Cain’s attitude as he leverages his family in denial of his curse.
To further understand his attempts to overcome the curse, consider what Cain names his first son. We read that he gives him the name Enoch, which means “consecration.” One commentator suggests that is “because he regarded his birth as a pledge of the renovation of his life.” Thus he names the city after his son. It is the place in which he will “neutralize the curse of banishment” by settling his family and building a unified people attempting to compensate for the loss of God in his life.
Before we judge Cain too harshly, we should be quick to weigh our own thoughts, hearts, and motives, for we aren’t really very different. In an age of technology, where Facebook and Twitter reign (don’t get me wrong each of these have redemptive purposes when used properly), are we really all that different. We want connectivity in relationships. We think busyness will provide community. We want to surround our lives with people. Let’s face it, if you have a Facebook account, you know you keep track of the number of friends you have, it means something to you. So don’t aim at Cain too quickly with any stones, or any finger pointing, because none of us are really all that different. We all want security from the relationships around us and oftentimes we replace God with imitations though we don’t admit to or recognize them as replacements.
You might be saying to yourself, “This assessment is a bit critical of Cain’s spiritual condition.” Please read a little further and allow me a chance to express why I believe my assessment is right on about his continued attempts to overcome the curse, revealing his spiritual condition and enmity with God as his motivation for his actions.
About 5 generations later in Cain’s lineage the Bible tells us about a man named Lamech. The account first identifies him as a bigamist (evidently uncommon at this time for it is noted and must be an exception to what is right norm). Both of his wives, Adah and Zillah, were evidently very beautiful (evidenced by the meaning of their names, Adah – pleasant, ornament, or beauty; Zillah – shade – perhaps for her lovely hair; even his daughter Naamah, means loveliness). It is prideful community focused on vanity of outward beauty, for inwardly they were promoting sin and vain religion.
Lamech commits a crime that he boasts of by writing a song or poem to memorialize the action. I imagine that he had heard the accounts of Cain’s acts, had seen his ancestor, and possibly as a young boy even asked Cain about the unusual mark that kept him safe from harm. When he did he probably heard the account of the cursing followed by Cain’s assessment of his ability to overcome the LORD’s promise of curse. Lamech lived in a city that was an ongoing attempt to establish the goal of Cain’s overcoming life according to a worldly plan.
And so, Lamech, raised to believe himself invulnerable, just as his ancestor, murders a young man who wounded him, possibly as they were wielding the weapons fashioned by Lamech’s own son. And in testament to his lineage, Lamech boasts of his ability in a song, most likely played on the instrument his son fashioned. Do you sense the pride of this man? Can you sense his denial of the sovereign God? Do you understand how he all but establishes himself as a god?
Thus ends the account of the lineage of Cain. The Lord evidently wants us to understand the disparity between ungodliness and godliness. For Scripture introduces us to a new son of Adam, Seth, and a phrase that describes Seth’s heritage, “At that time people began to call upon the name of the LORD.” This phrase quickly distinguishes the two men and their progeny.
For us the question remains; do we pattern this same behavior and attitude that Cain possessed? Does pride get the best of us? Or, do we call upon the name of the LORD in humility, acknowledging the point that sin lies in our heart, so that we repent and rely on the cleansing work of God in our lives. As a parent, I sure hope that I train my family in godliness so that the severity of sin’s progress doesn’t impact more generations.
Stay Tuned … the next blog installment will be an examination of the meaning of this phrase and its significance for us today.
Thursday, January 7, 2010
Thoughts on Genesis 1
I am currently studying the book of Genesis and teaching through this book on Sunday mornings at Church. I must say, as excited as I am at this opportunity, so am I equally overwhelmed at the incredible responsibility, and intricacies of the book. The greatest solace in my conflict comes in the fact that we serve a sovereign God who knows my inadequacies and I simply trust that in His presence through the person of the Holy Spirit, those inadequacies will not be hindrances to people’s faith and maturity.
That is not a cop-out in any way, rather it is a motivation to pick up my blogging efforts once again, because I believe it necessary to improve my stewardship over the information that I believe necessary for you my church family, and any one else interested in the Word of God.
This week I will be teaching on Genesis 1. As I was studying I turned to Wayne Grudem’s book, Systematic Theology to see what he has written about creation. Interestingly he quoted Francis Schaeffer, a theologian and philosopher of the early 20th Century. This caught my attention and I believe it will benefit believers to consider his statements (unfortunately I do not yet possess Schaeffer’s work and am trusting the quote from Grudem’s work).
Grudem quotes from Schaeffer’s book, No Final Conflict and says:
Regarding questions about the creation of the universe, Schaeffer lists several areas where, in his judgment, there is room for disagreement among Christians who believe in the total truthfulness of Scripture:
1. There is a possibility that God created a “grown-up” universe.
2. There is a possibility of a break between Genesis 1:1 and 1:2 or between 1:2 and 1:3.
3. There is a possibility of a long day in Genesis 1
4. There is a possibility that the flood affected the geological data.
5. The use of the word “kinds” in Genesis 1 may be quite broad.
6. There is a possibility of the death of animals before the fall.
7. Where the Hebrew word bara is not used there is the possibility of sequence form previously existing things.
Now why do I draw attention to this? I believe that Schaeffer has succinctly and effectively identified areas of conflict that confront Christians today when we engage in discussions, study, and comparison to modern science. Unfortunately, I believe that the conflicts are even more tedious to navigate in our day than in Schaeffer’s. Of the possibilities that are identified by Schaeffer there is none that he claims to be his own. And though you may possess reason for your position developing deep convictions, it is important to acknowledge that there is not one of us as humans who will definitively possess the certainty when Scripture is unclear, though we also must come to an interpretation. Grudem concludes, “But we can approach both scientific and biblical study with the confidence that when all the facts are correctly understood, and when we have understood Scripture rightly, our findings will never be in conflict with each other: there will be “no final conflict.”
As Christians we must not fear to investigate creation scientifically, nor fearful that scientific evidence will somehow contradict Scriptural revelation. Let us therefore continue to be people of faith, for “by faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” For, as people of faith, we serve a sovereign, omniscient, ominipotent God who is able to do as he pleases. The wonderful news is that Genesis 1 conveys that he did that very thing and he “saw that it was good . . . And God saw everything that he had made, and behold it was very good. (Genesis 1:10,13, 18, 25, 31).
Wednesday, June 17, 2009
Covenant-Keeping Marriages
Last Sunday I referred to the need for married couples to focus on the necessity of covenant-keeping should they keep their marriage healthy. It is that covenant that is the foundational element for keeping their marriage strong, healthy, and vibrant. We don't often tend to talk about covenant anymore, because the concept has been supplanted by that of contract. So today I want to share some thoughts on the essential aspects of the covenant so that we are encouraged to consider the Biblical principles of relationship over the cultural aspects.
A covenant consists of several elements. 1) A clear definition of the parties involved. 2) a legally binding set of provisions that stipulate the conditions of the relationship. 3) the promise of blessing for obedience. 4) the condition for obtaining the blessings. (Wayne Grudem, Systematic Theology)
The covenant of marriage is a unique covenant in that it is entered into by three parties. The couple themselves engage in covenant together, and as Christians the covenant is entered into with God. We find in Scripture the statement by Jesus in Mark 10:10, "What therefore God has joined together, let not man separate." This emphasizes the relationship of the Lord as a party in the marriage covenant.
The word "chesed" is used in the Old Testament to describes God's loyalty to his covenant obligations. That word is often translated "lovingkindness," "mercy," and "love." However, this word carries some specific theological implications. First it emphasizes fidelity to covenental obligations. Second it includes the element of love. This love is not only emotional, but contains the elements of grace, mercy, kindness and is descriptive of the acts of love, not just the attribute.
When we refer to God's love, it should be noted that there is nothing in and of us that demands His love. No amount of work, no amount of goodness, no amount of self-righteousness can qualify us to be deserving of His love. We are loved simply because of His grace and His mercy out of His goodness, and His will. This means for couples, there will be moments, maybe even seasons, when the loveliness of your spouse is not so great. Can I encourage you, love because He first loved you. Make every effort to imitate this covenant-keeping God we know.
Covenant also consists of a third element, the element of freedom. It is the freedom of all parties when the covenant is entered into that makes this such a wonderful commitment. When reciting vows during a wedding, the groom and the bride each covenant to keep their relationship inviolably with one another before the Lord. The vow may go something like this, "I, Matthew, take you, Katie, to be my wife. To have and to hold from this day forward. To love, to honor, to cherish, in sickness, and in health, 'til death do us part." When that vow is entered into, it is done so freely by each person, and done so with a commitment to maintain. The covenant is then what binds them together, never to be free from one another, but free with one another.
Dietrich Bonhoeffer wrote:
God makes your marriage indissoluble, and protects it from every danger that may threaten it from within and without; he will be the guarantor of its indissolubility. It is a blessed thing to know that no power on earth, no temptation, no human frailty can dissolve what God holds together; indeed, anyone who knows that may say confidently: What God has joined together, can no man put asunder. Free from all the anxiety that is always a characteristic of love, you can now say to each other with complete confident assurance: We can never lose each other now; by the will of God we belong to each other till death.
As God is effectually involved in every marriage (Mark 10:10), He is the only one who has the right to break a marriage. He does this by death. (I also recognize that there are exceptions to this statement when unrepentant people, specifically unbelievers, pursue the specific action of infidelity and seek divorce). For married couples our greatest desire should be to build every aspect of our relationship on this foundation of covenant. It should be at the core of our communication, our friendship, our conflicts, and our intimacy. As we accomplish this, the testimony of a covenant keeping God is displayed for a weary, weakened, worried, wondering world to see.
And as couples emphasize this covenant-keeping attitude with one another, the blessings of your married life will increase. Katie and I have learned in 16 years of marriage, that we will have conflict, stress, struggles, doubts and questions. But, we have also learned that the commitment to our covenant together and covenant with God enables those moments and circumstances to be redeemed for our sanctification. Therefore we have peace, joy, contentment, happiness, hope, laughter, and love. May you find this same type of economy as you elevate your covenant of marriage.
Monday, June 1, 2009
Submit To One Another - Really ?!?
B.F. Westcott, commented on Ephesians 5:21, “In mutual subjection all realize the joy of fellowship. Such harmonious subjection of one to another is the social expression of the personal feeling of thankfulness.”
Having just taught on the consequence of thankfulness being one of the results of “careful living,” this quote grabbed my attention. Doesn't it make sense that when we “always” express thankfulness to God “for everything” the result will be mutual subjection that produces harmonious relationships as we mutually interdependently serve and worship the Lord?
The importance of “getting this right” (that is mutual submission), is that it is the foundation for specific principles that guard all of our relationships. The principle of mutual submission can only begin with the proper motivation. Paul defines this proper motivation to be out of reverence for Christ. This is consistent with Paul's earlier statements in verse 15 when he utilizes the Greek word oun, which is often translated "therefore." Remember, Paul has previously instructed his readers in regards to their identity in Jesus and the necessity of imitating God as beloved children. The consistent goal Paul has in mind is the exultation and renown of Jesus Christ.
Matthew Henry describes this submission as “a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another.” It is born out of an understanding of our proper position before God, a reverential fear of Him for His sake. Every individual can only properly align their relationships when they have a correct biblical understanding of their status before God. John Calvin wrote, “It is evident that man never attains to a true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself.”
If we are going to be successful in any relationship it must begin with the consideration of our position before God, a humility before Him that identifies our equality with every individual, especially other believers, and therefore begins with mutual submission to one another based on this principle. This mutual submission is the basis for healthy individual relationships among believers. (Hopefully as you read this there is not a tendency to interpret this to mean submission at the expense of other principles as outlined in Scripture).
It is essential to understand that mutual submission does not negate the importance of structure within organizations that also requires us to be submissive. Paul continues his teaching by outlining some of these relationships. He begins with an examination of the marriage relationship, then addresses children, and concludes with instructions to slaves and masters. In relation to this, MacArthur notes, “A nation cannot function without the authority of its rulers, soldiers, police, judges, and son on. Such people do not hold their authority because they are inherently better than everyone else but because without the appointment and exercise of orderly authority the nation would disintegrate into anarchy.” He continues quoting Hebrews 13:17, “Likewise within the church we are to “obey” [our] leaders, and submit to them; for they keep watch over [our] souls as those who will give an account.”
If there is going to be success in any organization there must be a system in place for people to work in an orderly manner for the efficiency of that group. As individuals, leaders are no more superior, however, in the organization there will be those who hold positions of authority; there will exist structure, hierarchy, authority and the need for submission from members in the organization. MacArthur says, “As with leaders in government, it is not that church leaders inherently superior to other Christians or that men are inherently superior to women, but that no institution – including the church – can function without a system of authority and submission.”
As we consider our relationships, it is necessary that the role each individual fills in that relationship be carefully determined so that the matter of submission is handled biblically. For marriage there are instructions regarding roles given in Scripture for the man and the woman to fill respective of their genders. Their should be mutual submission in some matters and in others there will be a need for submission according to Biblical principles. As noted earlier the key to thriving in relationships, as a couple in marriage, as parent and child, government to civilian, or church leader to layperson, there must be a clear understanding of the roles and a fervent desire for following in righteousness so that Jesus be magnified by your living.
Having just taught on the consequence of thankfulness being one of the results of “careful living,” this quote grabbed my attention. Doesn't it make sense that when we “always” express thankfulness to God “for everything” the result will be mutual subjection that produces harmonious relationships as we mutually interdependently serve and worship the Lord?
The importance of “getting this right” (that is mutual submission), is that it is the foundation for specific principles that guard all of our relationships. The principle of mutual submission can only begin with the proper motivation. Paul defines this proper motivation to be out of reverence for Christ. This is consistent with Paul's earlier statements in verse 15 when he utilizes the Greek word oun, which is often translated "therefore." Remember, Paul has previously instructed his readers in regards to their identity in Jesus and the necessity of imitating God as beloved children. The consistent goal Paul has in mind is the exultation and renown of Jesus Christ.
Matthew Henry describes this submission as “a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another.” It is born out of an understanding of our proper position before God, a reverential fear of Him for His sake. Every individual can only properly align their relationships when they have a correct biblical understanding of their status before God. John Calvin wrote, “It is evident that man never attains to a true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself.”
If we are going to be successful in any relationship it must begin with the consideration of our position before God, a humility before Him that identifies our equality with every individual, especially other believers, and therefore begins with mutual submission to one another based on this principle. This mutual submission is the basis for healthy individual relationships among believers. (Hopefully as you read this there is not a tendency to interpret this to mean submission at the expense of other principles as outlined in Scripture).
It is essential to understand that mutual submission does not negate the importance of structure within organizations that also requires us to be submissive. Paul continues his teaching by outlining some of these relationships. He begins with an examination of the marriage relationship, then addresses children, and concludes with instructions to slaves and masters. In relation to this, MacArthur notes, “A nation cannot function without the authority of its rulers, soldiers, police, judges, and son on. Such people do not hold their authority because they are inherently better than everyone else but because without the appointment and exercise of orderly authority the nation would disintegrate into anarchy.” He continues quoting Hebrews 13:17, “Likewise within the church we are to “obey” [our] leaders, and submit to them; for they keep watch over [our] souls as those who will give an account.”
If there is going to be success in any organization there must be a system in place for people to work in an orderly manner for the efficiency of that group. As individuals, leaders are no more superior, however, in the organization there will be those who hold positions of authority; there will exist structure, hierarchy, authority and the need for submission from members in the organization. MacArthur says, “As with leaders in government, it is not that church leaders inherently superior to other Christians or that men are inherently superior to women, but that no institution – including the church – can function without a system of authority and submission.”
As we consider our relationships, it is necessary that the role each individual fills in that relationship be carefully determined so that the matter of submission is handled biblically. For marriage there are instructions regarding roles given in Scripture for the man and the woman to fill respective of their genders. Their should be mutual submission in some matters and in others there will be a need for submission according to Biblical principles. As noted earlier the key to thriving in relationships, as a couple in marriage, as parent and child, government to civilian, or church leader to layperson, there must be a clear understanding of the roles and a fervent desire for following in righteousness so that Jesus be magnified by your living.
Thursday, May 14, 2009
Cautions About Division
Earlier I wrote about the importance of unity in the church. There were several areas that were considered to be of great importance. Today I want to focus on a few areas that could create and/or allow division to impact a church.
One matter that can divide a church is heresy, that which is against the generally accepted beliefs. Throughout the New Testament one of Paul's repeated instructions regarded a caution against false teachers. 2 Corinthians 11:13 reads, "For such men are false apostles, deceitful workmen disguising themselves as apostles of Christ." (ESV) Paul writes the following in Galatians 1, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” (Galatians 1:6-8 ESVS) Then in 2 Timothy Paul warns this young pastor with the following statement, “But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2Timothy 2:16-18 ESVS) (I am not going to examine the many heresies that exist, there are several addressed in Scripture itself, and more that have crept into the church throughout history. A study of church history and the numerous councils that have met regarding doctrinal matters would be a worhty pursuit if this interests you.)
There is no doubt that the truth of Scripture and the orthodox message of Jesus has always been under attack. Sometimes this attack is a result of a low view of Scripture and an uneducated church. Michael Craven writes, "The church in America is in crisis . . . This crisis is quite clearly the natural consequence of biblical illiteracy, theological ignorance, doctrinal apathy, and our subsequent conformity to the spirit of the age." The church today must be committed to the sound teaching of the Bible. Leaders are called to teach the Word, so that unity will be protected. When orthodox matters are taught the result is a people who will be equipped for every good work. Timothy was instructed consistently to teach the Scriptures (1 Tim 1:10; 2:13; 5:17; 6:3-5; 2 Tim 2:15; 3:14-17). The most sobering warning is given to Timothy in chapter 4:3-4, “For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.” (2Timothy 4:3-4 ESVS)
We must pay careful attention to the message of the gospel and protect it with great care. The leaders among the church are given a serious charge to teach truth and avoid error. Therefore, carefully consider the lives of those who are the leaders in your church, for one of their foremost responsibilities is doctrine. This means the leaders in the church are to be considered carefully, they must know the Scriptures and as Paul says, be able to teach.
In 3 John 9 a man named Diotrephes is introduced. Unfortunately there is not anything positive shared about this man. Evidently he was able to influence those around him. He may or may not have held a position in the church, but his influence over people is noted by John. He is described as a man who likes to put himself first; he was a prideful man. In his pride he also failed to acknowledge the authority of the Apostles. Recently a friend made a wonderful assesment regarding the danger of authority without accountability, it leads to pride.
Mark Driscoll said this about proud people:
One matter that can divide a church is heresy, that which is against the generally accepted beliefs. Throughout the New Testament one of Paul's repeated instructions regarded a caution against false teachers. 2 Corinthians 11:13 reads, "For such men are false apostles, deceitful workmen disguising themselves as apostles of Christ." (ESV) Paul writes the following in Galatians 1, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” (Galatians 1:6-8 ESVS) Then in 2 Timothy Paul warns this young pastor with the following statement, “But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.” (2Timothy 2:16-18 ESVS) (I am not going to examine the many heresies that exist, there are several addressed in Scripture itself, and more that have crept into the church throughout history. A study of church history and the numerous councils that have met regarding doctrinal matters would be a worhty pursuit if this interests you.)
There is no doubt that the truth of Scripture and the orthodox message of Jesus has always been under attack. Sometimes this attack is a result of a low view of Scripture and an uneducated church. Michael Craven writes, "The church in America is in crisis . . . This crisis is quite clearly the natural consequence of biblical illiteracy, theological ignorance, doctrinal apathy, and our subsequent conformity to the spirit of the age." The church today must be committed to the sound teaching of the Bible. Leaders are called to teach the Word, so that unity will be protected. When orthodox matters are taught the result is a people who will be equipped for every good work. Timothy was instructed consistently to teach the Scriptures (1 Tim 1:10; 2:13; 5:17; 6:3-5; 2 Tim 2:15; 3:14-17). The most sobering warning is given to Timothy in chapter 4:3-4, “For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.” (2Timothy 4:3-4 ESVS)
We must pay careful attention to the message of the gospel and protect it with great care. The leaders among the church are given a serious charge to teach truth and avoid error. Therefore, carefully consider the lives of those who are the leaders in your church, for one of their foremost responsibilities is doctrine. This means the leaders in the church are to be considered carefully, they must know the Scriptures and as Paul says, be able to teach.
In 3 John 9 a man named Diotrephes is introduced. Unfortunately there is not anything positive shared about this man. Evidently he was able to influence those around him. He may or may not have held a position in the church, but his influence over people is noted by John. He is described as a man who likes to put himself first; he was a prideful man. In his pride he also failed to acknowledge the authority of the Apostles. Recently a friend made a wonderful assesment regarding the danger of authority without accountability, it leads to pride.
Mark Driscoll said this about proud people:
Proud people think they are very important and delight in airing their opinions, expect to be consulted regarding their opinions, and get very angry when they are not obeyed. Proud people love the church because in it they are prone to find nice polite people who are easy to take advantage of and push aroudn. Proud people act like leaders whether they are or not. Proud people like to say things such as "God told me," as if they are the mediator between God and people areoudn them. Proud people only think aobut themselves and their family and conveniently overlook the fact that the earht has other people, some of whom even have different last names than theirs. Lastly, proud people love to tell others what to do, but when conronted about the own sin of prid, they welcome correction as warmly as a cat does water. The most special kind of proud people talk about how you hurt their feelings, and they get really sad, sometimes even cry, so that you will talk about their feelings instead of their pride.
Unfortunately we all have some of those tendencies and we must be quick to discipline ourselves, putting to death the deeds of the flesh, and instead we should pursue humility before the Lord and others. When pride is the norm for people in the church the result will be division; it will be division of friendship, division of families, and division of mission because the glory due Jesus is being divided between himself and his followers.
Another matter that can cause division is the loss of the mission. Have you ever listened as the players in an orchestra warm up before a concert. It is one of the most awful sounds. I have at times even thought to myself, "Why do I sit and listen to this, its simply awful?" The obvious answer is the eager anticipation of the sound that will result at the cooperative effort as all of the instruments play. However, could you imagine listening to a violin concerto only to have one of the players suddenly break out into the climactic fiddle solo of The Devil Went Down to Georgia. It would be a most jarring experience, one you would talk about the rest of your life, but probably not for the masterful decision on which the lone player acted.
Often there are people in the church who pursue a mission that is contrary to that of the local church. They would be much like that lone musician. When they pursue something contrary to the overall plan, they are creating division. It can occur on a large scale as they might pull people into programs and insist on things that the church is not able to accomplish. It can occur on a small scale when an individual choses to teach a different lesson than what was scheduled for the week in the area of Sunday School. For the mission of the church to be protected there must be a commitment to communication, clarifying questions, a genuine understanding of roles and responsibilities, and a submission to one another for the glory of Christ. This means we must be committed to the character qualities that were already outlined in Ephesians 4.
Finally, division can occur when change is avoided or prevented. Mark Driscoll writes, "A living church must change in the same way that a living person gorws and changes, hopefully toward maturity." This means that individuals must realize that the church is dynamic, it is the body of Christ. People should be reluctant to take ownership of anything in the church, whether an object or a program, for we are only stewards. A healthy church will possess a willingness to change, just as a healthy exercise regiment consists of a varying routine. Later in Ephesians 4:13 we discover that the goal of the church is for people to mature in Christ. When maturity is occuring the body grows and builds itself up in love.
My prayer is that our local church be devoted to pray in these matters so that division will be prevented and unity fostered; the glory be given to Jesus and not any man; that the mission of sharing the love and good news of salvation in Jesus be our banner; and that our maturity be the result as our love for one another grows.
Unfortunately we all have some of those tendencies and we must be quick to discipline ourselves, putting to death the deeds of the flesh, and instead we should pursue humility before the Lord and others. When pride is the norm for people in the church the result will be division; it will be division of friendship, division of families, and division of mission because the glory due Jesus is being divided between himself and his followers.
Another matter that can cause division is the loss of the mission. Have you ever listened as the players in an orchestra warm up before a concert. It is one of the most awful sounds. I have at times even thought to myself, "Why do I sit and listen to this, its simply awful?" The obvious answer is the eager anticipation of the sound that will result at the cooperative effort as all of the instruments play. However, could you imagine listening to a violin concerto only to have one of the players suddenly break out into the climactic fiddle solo of The Devil Went Down to Georgia. It would be a most jarring experience, one you would talk about the rest of your life, but probably not for the masterful decision on which the lone player acted.
Often there are people in the church who pursue a mission that is contrary to that of the local church. They would be much like that lone musician. When they pursue something contrary to the overall plan, they are creating division. It can occur on a large scale as they might pull people into programs and insist on things that the church is not able to accomplish. It can occur on a small scale when an individual choses to teach a different lesson than what was scheduled for the week in the area of Sunday School. For the mission of the church to be protected there must be a commitment to communication, clarifying questions, a genuine understanding of roles and responsibilities, and a submission to one another for the glory of Christ. This means we must be committed to the character qualities that were already outlined in Ephesians 4.
Finally, division can occur when change is avoided or prevented. Mark Driscoll writes, "A living church must change in the same way that a living person gorws and changes, hopefully toward maturity." This means that individuals must realize that the church is dynamic, it is the body of Christ. People should be reluctant to take ownership of anything in the church, whether an object or a program, for we are only stewards. A healthy church will possess a willingness to change, just as a healthy exercise regiment consists of a varying routine. Later in Ephesians 4:13 we discover that the goal of the church is for people to mature in Christ. When maturity is occuring the body grows and builds itself up in love.
My prayer is that our local church be devoted to pray in these matters so that division will be prevented and unity fostered; the glory be given to Jesus and not any man; that the mission of sharing the love and good news of salvation in Jesus be our banner; and that our maturity be the result as our love for one another grows.
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