Tag: New Testament

One Seat on the Throne

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One Seat on the Throne
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In the kingdom of God, there’s only one seat on the throne.

In “One Seat on the Throne,” Alex, Kent, and Nathan look at God’s plan for leadership under the gospel and conclude that God doesn’t need human control to protect his people.

“One Seat on the Throne” – Episode Notes:

It may sound strange to talk about letting God rule. Is he not sovereign over his creation? Doesn’t he have the wisdom to hand down righteous decrees and the power to enforce them? Won’t he eventually call all people to account?

God rules creation and orchestrates history, but he won’t force anyone under his reign. We won’t experience his rule in our lives until we submit ourselves to him – until we let him rule. Any despot can make people conform but God is no despot. He deserves the job of universal ruler, but he won’t impose his will on the unwilling. This is true of individuals and groups. The gospel invites individuals under God’s reign, but it also grants them the opportunity to reject him. The Holy Spirit has come to guide the church, but we can grieve, quench, and despise his leading.[i]

If it’s up to us to let God rule, how can we ensure that’s what we do?

Since we are realized Israel, let’s look to the history of our nation to learn how God wants to rule his kingdom.

“I will restore your judges.”

Do you remember that time Israel deposed God in a coup?

So all the elders of Israel gathered together and came to Samuel at Ramah. They said to him, “You are old, and your sons do not follow your ways; now appoint a king to lead us, such as all the other nations have.”

But when they said, “Give us a king to lead us,” this displeased Samuel; so he prayed to the LORD. And the LORD told him: “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king. As they have done from the day I brought them up out of Egypt until this day, forsaking me and serving other gods, so they are doing to you.” (1 Samuel 8:4-8 NIV)

Israel’s demand for a king wasn’t just a rejection of Samuel or even of the office of judge which Samuel held, it was a rejection of God as their king. God responded to this insult by agreeing to give them a king. This exchange demonstrates God’s insistence that people obey him willingly.

God told Samuel that Israel had rejected him as king from the day he brought them out of Egypt. God became Israel’s king through the defeat of Pharaoh and his gods. At Mount Sinai he declared them a kingdom of priests and a holy nation, his own treasured possession. He gave them his law. He provided for their needs. His Presence remained among them to guide them and to enforce his law. He put his Spirit on Moses to empower and enable him to serve as a judge among them. When the job got too big for Moses, God took some of the Spirit that was on him and distributed it among seventy(two) elders[1] who then judged Israel with him. This was God’s administration over his own kingdom.

This governmental structure continued in Israel as they entered the land of promise. God’s Presence went ahead of them as the Commander of the LORD’s Army[ii] to conquer the land. His provision changed from manna to the produce of the land. By his Spirit, he enabled Joshua to succeed Moses as leader of the people. Neither Moses nor Joshua took the title of king because God continued to rule as king over Israel. Moses and Joshua served as stewards in God’s kingdom.[iii] They moved under God’s explicit instructions and wielded his power to carry out his will.  

After the death of Joshua, the Messenger of God’s Presence continued to rule as king in Israel. In the book of Judges, we find him walking around in Canaan rebuking the nation from a mountain top, accosting Gideon from under an oak tree, setting stuff on fire, telling a woman how to raise her kid, and hitching a ride on a plume of smoke. He enforced his law directly by raising up the nations in the land to punish Israel. Once the nation learned its lesson, God’s Spirit empowered judges to deliver them from their oppressors. It was a time of miracles and personal freedom, but that freedom proved too much for Israel to bear.

By the end of the book of Judges we find the nation on the brink of total collapse resulting from sin’s corrosive influence. God’s call was to each person to fear him and obey his law. In this way they could live together in peace with no need to be controlled by earthly leaders. But Israel was still made up of fallen people. Through two horrific tales of religious and moral degradation we find the refrain, “There was no king in Israel and everyone did what was right in his own eyes.” God had set his people free, but their rebellious hearts turned that freedom into anarchy. God gave them a king at their request because each person’s rejection of him as their personal king was destroying the nation.

I think it’s noteworthy that once God gave Israel their king, he stopped appearing bodily in Israel as the Messenger of Yahweh. God had ruled directly as king in Israel from the time of Moses through the era of the judges. All the while Israel had resisted God’s reign, so he gave them a human king according to their request. This wasn’t God’s first choice for them because he knew that power corrupts and that nearly all their kings would mislead the nation. It was to a corrupt kingdom of Israel that Isaiah penned these words:

Your princes are rebels

and companions of thieves.

Everyone loves a bribe

and runs after gifts.

They do not bring justice to the fatherless,

and the widow’s cause does not come to them.

Therefore the Lord declares,

the LORD of hosts,

the Mighty One of Israel:

“Ah, I will get relief from my enemies

and avenge myself on my foes.

I will turn my hand against you

and will smelt away your dross as with lye

and remove all your alloy.

And I will restore your judges as at the first,

and your counselors as at the beginning.

Afterward you shall be called the city of righteousness,

the faithful city.” (Isaiah 1:23-26 ESV)

God would remediate Israel’s corruption by resuming his role as king in a return to the era of the judges. I believe that era has commenced with the exaltation of Christ and the outpouring of the Holy Spirit.

Our God Reigns

Jesus promised that some in his audience would see the kingdom of God come with power.[iv] On the day of Pentecost that promise was fulfilled. In Christ, God has resumed his direct reign over his people. Like in the era of the judges, Christ, the Messenger of Yahweh lives among us. Unlike the era of the judges Christ also lives within us. Like in the era of the judges, God has given his law. Unlike that time, this law is written on our hearts by his own Spirit. As under the Moses, Joshua, and the judges God personally punishes wrongdoers like Ananias and Saphira.[v] And true to his word he has restored Spirit-empowered ad hoc leaders, judges, over his people.

Judges aren’t kings. They have spiritual authority instead of positional authority. Just like Gideon’s leadership was contingent on the power of God or Deborah’s on her ability to prophesy, so Paul based his authority on God’s power at work in him. Consider Paul’s leadership credentials in the following passage:

I have made a fool of myself, but you drove me to it. I ought to have been commended by you, for I am not in the least inferior to the “super-apostles,” even though I am nothing. I persevered in demonstrating among you the marks of a true apostle, including signs, wonders and miracles. (2 Corinthians 12:11-12 NIV)

But what if some despised his authority or what if they were rebellious? How could Paul as God’s regent enforce his word?

I already gave you a warning when I was with you the second time. I now repeat it while absent: On my return I will not spare those who sinned earlier or any of the others, since you are demanding proof that Christ is speaking through me. He is not weak in dealing with you, but is powerful among you.

This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority—the authority the Lord gave me for building you up, not for tearing you down. (2 Corinthians 13:2-3, 10 NIV)

Paul didn’t have or need organizational endorsement. His suffering for Christ and the power of the Spirit were his credentials. As Christ’s duly appointed representative, he warned them that if they didn’t repent, he would once again demonstrate Christ’s power to punish their wrongs. He didn’t need a majority vote to carry out church discipline because Christ had given him authority and Christ would do the disciplining.

It’s important that we acknowledge the only legitimate authority in God’s kingdom is that which flows powerfully from Christ. As his Spirit-enabled leaders wield that authority he remains king and they are spared the corruption that comes with office. In the era of the judges a person didn’t need to wonder whether God endorsed the judge. The evident power of God with them was his endorsement. This system is self-regulating as Paul wrote, “For we cannot do anything against the truth, but only for the truth.” (2 Corinthians 13:8 NIV)

Lest we think Paul and the other apostles possessed a unique leadership dispensation, we should consider that Paul expected other would-be leaders to put their power where their mouth is.

Some of you have become arrogant, as if I were not coming to you. But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have. For the kingdom of God is not a matter of talk but of power. What do you prefer? Shall I come to you with a rod of discipline, or shall I come in love and with a gentle spirit? (1 Corinthians 4:18-21 NIV)

God’s promise through Isaiah to restore the judges was a promise to resume direct reign over his kingdom. Kings command; but judges minister. Paul’s authority came from the power of the Holy Spirit. He didn’t expect other people to defer to him based on his title but on his work. He was an apostle because God had empowered him to perform that role. Leaders in the kingdom of God don’t resort to positional authority to make God’s people obey them. They minister their God-given gifts to feed and protect God’s flock.

The ancient judges were empowered by God to serve their generation and not to build a dynasty. Christ rules his kingdom and will never pass it on to another, so leadership succession has been done away. We have the same Holy Spirit today as Paul or Peter or James did. What possible need could we have for “apostolic succession”? We can certainly benefit from the gifting of those men through reading the New Testament, but we shouldn’t allow their rulings to set timeless precedent while the king continues to reign in our midst. We have the gospel which is the very spirit of prophecy.[vi] Can it not teach us something for today? Might God not raise up Spirit-empowered teachers and prophets to share mighty truths for our generation? We want to borrow authority from the apostles, but the source of their authority belongs to us today.

Let me be very clear. Every hierarchical church, denomination, association, or alliance is an affront to God’s kingdom reign. They arise from the same faithlessness that caused Israel to ask for a king. They traffic in contrived authority which they generate, define, and celebrate according to the rudimentary principles of this world. “Let us build,” they say, “and make a name for ourselves. Lest all our progress die with our generation and our legacy be scattered to the wind.”   

Someone might defend Christian institutions by pointing to the need to defend the church from heresy. That thinking supposes God needs our help to defend his gospel.

A great house with a firm foundation

When the Reformers elevated the Bible to the place of final authority in place of the Catholic hierarchy, the Christian movement immediately began to fracture. Differing interpretations became the bases for various sects. To combat this proliferation of Christian variants they codified their biblical interpretations into creeds and catechisms. Sects trained new leaders in their version of orthodoxy. Those leaders were then ordained to indoctrinate their parishioners in the same. In this system, everyone must be told in detail what to believe. The transition from church authority to biblical authority produced yet another form of ecclesiastical control. Inclusion required conformity. Dissent brought expulsion.

While the authors of the New Testament seem to have been concerned about heresy, their methods indicate a different perspective on protecting orthodoxy. For instance, leaders who took upon themselves to throw doctrinal dissenters out of the Christian community were seen as unorthodox. Diotrephes was such a leader and John censured him for his actions:

I wrote to the church, but Diotrephes, who loves to be first, will not welcome us. So when I come, I will call attention to what he is doing, spreading malicious nonsense about us. Not satisfied with that, he even refuses to welcome other believers. He also stops those who want to do so and puts them out of the church. (3 John 10-11 NIV)

John certainly took exception to Diotrephes’ slander, but he counted his top-down control of church membership the greater offense. By way of contrast, consider Paul’s response to reports of factions in the Corinthian church:

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. (1 Corinthians 11:17-19 ESV)

Paul never attempted to control the composition of any congregation. In this time before the return of Christ we long for unity and work toward it, but we also know that divisions will persist. Because God is sovereign even factions will come to serve his greater purpose. They will serve as a backdrop to highlight the glory of his gospel. The heretics and hypocrites in the church have job to do as well. Consider how Paul depicts the purpose of even false believers in God’s household:

Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are his,” and, “Everyone who confesses the name of the Lord must turn away from wickedness.”

In a large house there are articles not only of gold and silver, but also of wood and clay; some are for special purposes and some for common use. Those who cleanse themselves from the latter will be instruments for special purposes, made holy, useful to the Master and prepared to do any good work. (2 Timothy 2:16-21 NIV)

Notice that even though Paul doesn’t mince words about the status of these false teachers he also assumes that they and their ilk will be present in the church. Not only will they be present but God has placed them there and has a place for them there. One of the greatest challenges to letting go of biblicism to follow the gospel standard has always been the fear of heresy. Paul could live above a prescriptive, written standard because he didn’t entertain the pretense that he had the power or even the right to extinguish heresy. Paul knew that Christ was on the throne and there was only one seat there. That’s still true today. If we find false teachers among us, we surely can’t believe it’s because Christ needs us to remove them. We must commit to submitting to his kingdom authority over our own lives and over the life of the church.

[1] In Numbers 11:10-30 God called out seventy elders to share the burden of leadership with Moses. When he poured out his Spirit on them, they all prophesied. In addition to those seventy, another two prophesied in the camp.

[i] Verses on don’t grieve or quench the Spirit and not to despise prophecy

[ii] Joshua 5:13-15

[iii] Numbers 12:7

[iv] Mark 9:1

[v] Acts 5:1-9

[vi] Revelation about the gospel is the spirit of prophecy.

Three Tips for Growth

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Three Tips for Growth
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We continue discussing how to retool discipleship with three tips for growth.

In “Three Tips for Growth” Alex, Kent, and Nathan discuss some gospel-based practices for churches to disciple their members.

Three Tips for Growth – Episode Notes:

How do we minister the living experience of the gospel to one another? While an exhaustive list of possible ministry activities would be difficult if not impossible to produce, there seem to be some basic practices mentioned in the New Testament which the church would do well to adopt until it becomes skilled enough in the word to innovate.

Below, I will list and unpack three New Testament ministry practices from a gospel perspective. They are:

  • Corporate Prayer
  • Gospel Rehearsal
  • Loving Confrontation

I’ll survey each practice in turn.

Corporate Prayer

The Christian life consists of obedience to the gospel. We can’t obey it directly, though, since it is simply the announcement about Christ. We obey the gospel when we conduct our lives in response to reality as the gospel reveals it. When Paul wrote, “Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body.” (Ephesians 4:25 NIV) he rooted his truthfulness ethic in the gospel rather than simply saying, “Don’t lie.”

Since the gospel is the message of reconciliation between sinners and God, it calls forth prayer from its very core. A believer can obey the gospel at any time simply by praying confidently to God her Father. Through prayer, we identify with the experience of Christ and we enter our own experience of the Father. Disciples pray and the act of praying disciples.

While any believer can pray powerfully at any time, there seems to be a particular benefit to praying together. Through the book of Acts, the disciples gathered regularly to pray. Indeed, it was the first thing they did together after Christ’s ascension. When they were threatened, they came together to pray. When Peter was imprisoned the church gathered to pray. In the first Gentile church, prayer activated the missionary enterprise:

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” So after they had fasted and prayed, they placed their hands on them and sent them off.

(Acts 13:1-3 NIV)

These were teachers in the church who weren’t too busy teaching to pray. I get the sense that this gathering of five had spent quite a bit of time addressing God together before the Holy Spirit spoke. Then, after his commission, they spent more time in fasting and prayer. These men were called to teach and preach, but prayer was their central focus.

Corporate prayer gets things done, but the practice of corporate prayer also builds disciples. As we pray together, we expand our vision of what God might do through us. That vision, in turn, pulls us to pray for his guidance and supply. As the disciples witness God perform his own will through them, their faith grows exponentially.

Notice the interplay between Christlike love, confidence before God, and effective prayer in this passage from 1 John:

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth.

This is how we know that we belong to the truth and how we set our hearts at rest in his presence: If our hearts condemn us, we know that God is greater than our hearts, and he knows everything. Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we keep his commands and do what pleases him.

1 John 3:16-22 NIV

Notice how faith and love orbit a life of prayer and increase with every revolution. Think of a believer who has enough material goods for today and tomorrow encountering a sister in Christ who doesn’t have enough for today. He obeys the gospel and gives her what he has for tomorrow. That act of giving causes joy and confidence to flood his heart. From that confidence, he asks God to supply his needs for tomorrow. When that prayer is answered his faith grows, prompting him to do more acts of love and the cycle begins again.

Gospel Rehearsal

Nobody in God’s kingdom needs to be taught, but we often need reminding. The gospel is an alien presence in our hearts and in our midst. Our previous tendencies threaten to reject its graft into our hearts. The surrounding society entices and coerces us to compromise this message that refuses black-and-white norms. In short order, we can begin to convert the gospel rather than allowing it to convert us.

The early church seems to have gathered to rehearse the essence of the gospel by various means. This aspect of church life is depicted in elegant detail in this passage:

Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.

(Colossians 3:16 NIV)

The gospel lives at the center of the faith community as they gather to celebrate it in a spiritual dance with God and one another. We gather to celebrate our salvation, compare notes, and remind each other where to find true north. The Christ hymns which we can find in Paul’s letters seem to have been designed to facilitate gospel rehearsal. Here is one such hymn as an example:

Here is a trustworthy saying:
If we died with him,
we will also live with him;
if we endure,
we will also reign with him.
If we disown him,
he will also disown us;
if we are faithless,
he remains faithful,
for he cannot disown himself.

(2 Timothy 2:11-13 NIV)

This hymn both recites the essence of the gospel and encourages faithfulness to it. The last stanzas strongly suggest a movement under pressure to renounce Christ. Believers in such circumstances would need to gather to remind one another of the truth and their stake in it.

We need to rehearse the gospel to keep it from accommodating culture or serving our sensibilities. The church has been tasked with upholding the gospel but often usurps it instead. Rather than preserve its integrity she’s given birth to twisted perversions like sacramentalism, easy believism, the social gospel, liberation theology, and the prosperity gospel. Should the church become once again subject to the gospel it will again produce powerful disciples as it provides the place to rehearse its simple truth.

Loving confrontation

Sin is insidious. Scripture wastes no time depicting it as a beast waiting to consume the unwary. In Genesis 4:7, God warns Cain:

 “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”

(NIV)

There’s an enemy at the gate, but it presents itself as a friend. An injustice stirs righteous indignation that hardens into judgment. Compassion becomes control. Relational reciprocity becomes indebtedness and then personal compromise. Workaholism demolishes lives under the banner of a high calling.

Not only does sin operate in secret, but its operation also dulls our awareness of its presence. We, like Cain, must be wary of sin before it has come through the door lest it becomes our welcome guest. We also need others to minister God’s warning to us in real-time. We need proactive accountability.

The church values accountability in theory but fails in execution. Retrospectives of the fall of Ravi Zacharias or Mark Driscoll condemn their opacity. More troubling, their inner circle protected their secrecy. Accountability among the rank and file is more selective. Churches publicly brand someone for adultery while turning a blind eye to the questionable business practices of a major donor. This double standard indicates the core malfunction in church accountability which is a fundamental misunderstanding of sin.

We hesitate to confront others when we define sin as a violation of a written standard. Since a standard has been broken, accountability must come with accusation. As with the secular legal system, we’re slow to prosecute unless the optics of the situation require that we do. We don’t want “to make a federal case” out of gossip when this sin seems so common. Wouldn’t it be more “grace based” to model the right behavior without pointing any fingers? Besides, aren’t we all sinners without legitimate stones to throw? But that’s just the problem, we see confrontation as an injury while the New Testament writers saw it as protection and help.

We can align our view of accountability with that of the first Christians when we return to the gospel standard. Since there is no condemnation in Christ, we have no basis to accuse each other. We no longer ask whether our brother’s actions were lawful because such a question is nonsensical for God’s children. Without prohibitions, the more challenging question emerges, “Is it helpful?” This type of confrontation elicits no shame over the past because it concerns itself with progress toward our shared goal.

Without the trauma and trepidation of prosecution, we’re free to weave confrontation into our ordinary life as a community. While infractions and accusations create upheaval, loving confrontation smooths the road and energizes the recipient. Why wouldn’t we share and receive it liberally?

An American Christian who maintains a basic moral veneer may never experience confrontation today. How different that experience is from the advice of Hebrews:

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. As it is said,

“Today, if you hear his voice,

do not harden your hearts as in the rebellion.”

(Hebrews 3:12-15 ESV)

We are not under a law of works but a law of faith. Rather than concerning ourselves with prohibitions we attend to one continuous imperative, “Believe.” That’s the law of faith. This law doesn’t require prescribed penalties because it’s self-enforcing. Unbelieving actions produce unbelieving hearts which exclude themselves from eternal life. This hardening can begin in a moment and happen at any time. So, the author of Hebrews calls on believers to warn each other on the day of rebellion – the day called, “today.”

Each disciple needs the church to help them faithfully follow the path marked out by Christ. That’s a practical principle of the gospel.

Obey the Gospel

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Obey the Gospel
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We must obey the gospel because it is the final standard in all matters of faith and life.

In “Obey the Gospel,” the Three Failed Pastors discuss the Christian system as guided not by a written text but by an oral announcement.

“Obey the Gospel” Episode Notes:

In saying that the gospel is the final authority for all matters of Christian faith and practice I have intentionally coopted the formula traditionally applied to the Bible.[1] The church must look to the gospel and not to the Bible as the authoritative guide for the individual Christian and as the basis of unity within the Christian movement.

In this section we will:

  • Survey the failings of the Bible as the authoritative guide
  • Outline God’s intent for a scriptural use of Scripture
  • Make a biblical case for the gospel as our standard
  • Explore the practical implications of making the switch.  

The Bible won’t cut it.

Astute readers will instantly recognize the irony of the heading above. It’s common in Christian vernacular to refer to the Bible as a sword. We make the association based on a couple of iconic scriptures:

For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. (Hebrews 4:12 NIV)

Take the helmet of salvation and the sword of the Spirit, which is the word of God. (Ephesians 6:17 NIV)

“Word of God” in the Hebrews verse obviously refers to the Scriptures available to the author since he (or she) had been expounding Psalm 95 just prior. Paul in the Ephesian passage refers to something else since this preliterate Gentile church didn’t have access to a leather-bound volume they could wave around. That should be obvious at least to Bible scholars. As we will see not only does “word of God” refer to something else in Ephesians, none of the instances of its use in Paul’s writings refer to the Bible.
As nearly as we can tell, the passage in Hebrews is the only place in the New Testament where Scripture (not including the New Testament) is specifically called “the word of God.”

If this is the case (and we will prove that it is) why does every Christian everywhere immediately envision a gold-leafed volume whenever “word of God” is uttered? We contend that the association has come down from the Reformers and not from the apostles. Not only is the doctrine of sola scriptura[2] unbiblical (ironically) it’s also destructive.

The letter kills

It has been said that rules were made to be broken. To that maxim I would add, “And it doesn’t matter who made them.” Far from being a sin deterrent, Paul describes God’s law as “the power of sin.”[i] He unpacks that shocking statement in Romans 7 where he describes three different laws weaving us into a web of sinful behavior. The law of sin is an innate rebellious tendency residing within each person. The law of sin becomes activated when it encounters the law of God. The law of God on one hand and the law of sin on the other pull the person in two. The inner self longs to be righteous but fallen physical person craves what is now forbidden. It seems that the writers of the New Testament conceived of death was the separation of body from spirit.[ii] So Paul aptly calls this personal disintegration “the law of death.” At the end of the chapter the tension forces Paul to cry out, “Who will rescue me from this body that is subject to death?”

As Paul repeatedly reminds his readers in Romans 7, there was nothing wrong with God’s law except who it was addressed to. And yet the repeated violation of God’s law was no indication that it had been given in vain. According to Romans 5:20a “The law was brought in so that the trespass might increase.” It doesn’t seem that God has ever been a moralist, but that he will even incite sin for a higher purpose:

But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord. (Romans 5:20b-21 NIV)

Grace doesn’t mitigate sin; it converts it to more grace. And having in desperation come for grace we find freedom from sin’s grip. Since the law is the power of sin, God’s grace breaks that power through this truth, “Therefore, there is now no condemnation for those who are in Christ Jesus…” (Romans 8:1 NIV)

These dynamics of sin, law, and death aren’t specific to the Torah. It’s not the content of the law but the nature of law that awakens sin and kills the sinner.[iii] We affirm that Scripture comes from God and is good, but that it can become deadly when used to produce a litany of religious rules.

While Protestant and evangelical traditions insist that salvation is by grace through faith apart from works, they’ve continued to formulate behavioral prescriptions from Bible passages. The church might agree that “There is no condemnation to those who are in Christ Jesus,” but not with the basis of that confidence which was:

All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. (1 Corinthians 10:23 NASB95)

The church’s tendency to retain the Bible as a legal standard appears in the way the above verse is rendered in the NIV.[3]

“I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive.

Since nothing in the Greek text indicates a need for quotation marks around any part of this verse and with no Greek analogue to “you say” there must be some other reason why these additions were made to this translation.[iv] It seems obvious that it was to steer readers away from an antinomian reading of Paul. At yet, in so far as law is defined as written rules, Paul was antinomian. The gospel of grace cannot coexist with any written code.

How ironic that the church has turned Paul’s letters into the very thing he abhorred.

I have the right to do anything—but not everything is beneficial. I have the right to do anything—but not everything is constructive.

Much disputing

Nobody fully understands the Bible. We should, and do, suspect anyone who claims to. The church has spent two millennia collecting, rejecting, losing, canonizing, translating, updating, studying, and expositing a collection of writings by various authors we relate to less and less with the passage of time. While various attempts have been made to affirm the utility of Scripture because of divine aid, nobody has called off the interpretive enterprise citing the achievement of complete understanding. We find this dynamic among literary and even legal scholars, but their texts don’t carry the weight of divine authority. If the Bible is God’s standard, we don’t get to get it wrong and yet we’ve yet to get it right.

Since no one understands the Bible, no two people understand it exactly alike. If we really treated the Bible as our sole standard no congregations could exist because each person would find all others out of compliance with his or her interpretation. Unity among Christians only exists where the Bible has come under some other authority whether or not the group admits it. Denominations are built not on the Bible but on Bible interpreters. Historically, the more actual authority a group delegates to Scripture the less cohesive it becomes.[4]

It’s good that the Bible prohibits using the Bible as our standard since it also commands us to be unified.[v] According to Paul, the removal of a legal code was a precondition to unity among God’s redeemed people:

But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.

For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. (Ephesians 2:13-15a NIV)

It’s easy for the modern Christian to read this text and casually agree that requirements like circumcision needed to be removed to allow Gentiles to join Israel, but circumcision was no mere tradition or cultural phenomenon. Genesis 17 unequivocally decrees that uncircumcised males must be excluded from God’s people. If Scripture can be set aside for unity in one place, by what rationale do we make Scripture the arbiter of unity in another?

From the time Christians started treating the Bible as their supreme authority it has stood in the way of unity. The Colloquy of Marburg[vi] poignantly demonstrates the Bible’s ability to divide God’s people. Held just 12 years after Luther nailed up his 95 Theses, this meeting aimed at resolving a doctrinal difference over the unity feast of Christ – the eucharist. Martin Luther and Huldrich Zwingli were called together by German nobility to consolidate their respective reform movements. Of the 15 points of doctrine to be discussed at the colloquy, 14 were summarily accepted by both camps. On the 15th issue, the significance of communion, Luther chose “biblical authority” over his brother. With the New Testament as with the Old, the letter still kills, and the law still divides.

“Obey the Gospel” corrections:

In this episode, Nathan made up some statistics on the spot regarding mandatory drug sentencing for crack cocaine vs. cocaine powder. Here are the correct statistics:

The U.S. Congress passed the Anti-Drug Abuse Act of 1986, which allocated $1.7 billion to the War on Drugs and established a series of “mandatory minimum” prison sentences for various drug offenses. A notable feature of mandatory minimums was the massive gap between the amounts of crack and of powder cocaine that resulted in the same minimum sentence: possession of five grams of crack led to an automatic five-year sentence while it took the possession of 500 grams of powder cocaine to trigger that sentence. Since approximately 80% of crack users were African American, mandatory minimums led to an unequal increase of incarceration rates for nonviolent Black drug offenders, as well as claims that the War on Drugs was a racist institution.

“War on Drugs,” Encyclopedia Britannica Online

“Obey the Gospel” Footnotes:

[1] Westminster Larger Catechism, Question 3: “What is the Word of God?” Answer: “The holy Scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.”

[2] We understand that there are differences in the way various traditions define this doctrine, but we use it to refer to the belief that the Bible is the final authority by which all others must be evaluated.

[3] We don’t mean to pick on the NIV. It’s our preferred translation. But since it is recent and applies a functional equivalence method of translation, it sometimes displays the biases of contemporary biblical scholars.

[4] The “American Restoration Movement” grew out of the proposition that all human authority should be rejected in favor of a simple reading of Scripture. It immediately splintered into over 60 factions.

References:

[i] 1 Corinthians 15:56

[ii] James 2:26

[iii] 2 Corinthians 3:6

[iv] The NIV makes the same modifications in a parallel passage – 1 Corinthians 6:12

[v] Romans 15:5-6; 1 Corinthians 1:10; Philippians 2:1-2

[vi] https://www.britannica.com/event/Colloquy-of-Marburg

Disarmed and Dangerous

Recovering Faith
Recovering Faith
Disarmed and Dangerous
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In “Disarmed and Dangerous” we say that living saved is living above rules.

The elementary principles of the world are disarmed and dangerous. Jesus disarmed them by nullifying the law and with it rule-based living. Even though this is so, we must beware of them since we tend to resort to them again.

Episode Notes:

Point: We encounter the elementary principles of the world through rules.

The elementary principles of the world don’t need to be codified to operate, but rules facilitate their reign. Laws define the extent to which authorities can control the actions of the citizens under their purview. Laws facilitate the operation of authority by prescribing governmental power over the citizens. For instance, a person driving over the posted speed limit will have a ready answer for the traffic cop’s, “Do you know why I pulled you over?” Laws governing every detail of this type of interaction reduce the need for force in enforcement. Laws facilitate the operation of authority, but they also limit it. Police officers, judges, representatives, and even the president are all subject to the laws in the United States. We need authority, but it can easily become oppressive, so legal codes attempt to mitigate oppression while retaining the social order. 

Rules also streamline the process of conformity. Institutions produce bylaws and policy guides to prescribe acceptable behavior for their participants. POA covenants detail cultural conformity regarding the appearance of individual property within a neighborhood. Employers produce handbooks and work to produce a corporate culture that reflects their brand. I’ve lived most of my life in the shadow of the Walmart home office and I’ve seen firsthand the impact of insisting that everyone in management refers to employees as “associates.” People naturally conform to unspoken norms but when they do get spoken in the form of rules, it helps everyone conform more quickly.

Religions prescribe taboos and rituals for their adherents. These prescriptions can take the form of laws in theocratic societies, or they can be enforced by social censure in more secular ones. The Hebrew scriptures outline civil and cultic requirements in tedious detail. These instructions informed jurisprudence even under a monarchial rule which helped Israel maintain a level of equality and justice for all its people. Ultimate civil authority resided with the Mosaic code. The cultic elements such as in Leviticus produced a vivid cultural salience among Jewish society. The law, as Paul called it, helped the Jews remain a distinct people even through centuries as a dispersed nation.

Rules are so ubiquitous in human society that we might fail to recognize the elementary principles hiding behind them. In our highly litigious and individualistic society, we might come to assume that we obey the law simply because we don’t want to go to jail. Or we might tell ourselves that we obey the policy manual at work just because we don’t want to get fired. Our relationship with rules could make us miss the fact that we obey laws that we could safely ignore or that we buy in to the company line when the boss isn’t around. If Paul is right that rules serve these elementary principles of the world, then the fact that we continually produce rules is proof positive that we live under the sway of invisible social forces.

Point: Christ has nullified rule-based systems, but the basic principles of the world remain disarmed and dangerous.

If rules merely represent the dominion of the elementary principles of the world and yet we’re supposed to be free of them, then we must be free from rules as well. Remember that in Galatians 4:1-3 Paul called the elementary principles of the world a guardian over humankind until the coming of God’s Son. A few verses earlier, he speaks of the Mosaic law as guardian over the nation of Israel “until faith came.” Later in Galatians 4, he warns these Gentile converts that submitting to the law would be a return to subservience to the elementary principles of the world. In chapter 5, he exhorts them to remain in freedom by not submitting to the requirements written in the Old Testament. In other words, rule-keeping is a reversal of the gospel of Christ.

In Colossians, Paul described religious rules as weapons used by the elementary principles of the world to oppress God’s people:

When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ. He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

(Colossians 2:13-15 NIV)

Since Jesus has “disarmed the powers and authorities,” we mustn’t allow them to influence our actions. As Paul went on to write,

If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, “Do not handle, do not taste, do not touch!” (which all refer to things destined to perish with use)—in accordance with the commandments and teachings of men?

(Colossians 2:20-22 NASB)

Point: We must be free of the guardian to become moral adults.

Freedom from external pressures and enticements is mandatory to the Christian because Christ died to set us free from the elementary principles of the world. But if these basic principles are essentially benign and if laws aim at keeping them that way, what need could there be for such radical freedom? Why would God pay such an awful cost to free us from our guardian?

We can’t stay under the guardian because God wants grown children. Rules can be comfortable. Religious people often swing towards legalism because they’re looking for structure. They want to know what they should do without having to go through the pain of decision-making. In other words, they want to be treated like children. Unfortunately, such people never develop an authentic ethic beyond, “Do what you’re told.” That might work for small children, but it surely shouldn’t characterize God’s full-grown image bearers.

The elementary principles of the world and the rules they wield work to keep humankind from facing the self-destructive consequences of their own defiance. Their proper role is to restrain human wickedness. According to Paul:

We know that the law is good if one uses it properly. We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers…

(1 Timothy 1:8-9 NIV)

Laws exist to constrain unrighteous people. The application of laws to righteous people is a misuse. It suggests to them that they would do such things if unconstrained and they come to believe it. They become moral infants afraid of their own character. When they encounter the least bit of freedom, they flee to the familiar folds of their nanny’s apron. There, they are once again absolved of tension to make good decisions. This tendency can affect even people we consider very spiritual.

In Galatians 2 Paul recounts a time he had to rebuke the apostle Peter in front of the whole church.[i] It seems that Peter had been eating with Gentiles in Antioch but shunned them after other Jewish believers arrived from Jerusalem. We’re told that Peter’s hypocrisy was due to fear of this Jewish contingent. I assume it regarded the Jewish practice of avoiding ceremonial defilement which would always be present at Gentile feasts. It seems the defilements might have gone beyond ceremonial, though. Paul seems to suggest that Peter may have compromised his morals in some way at one of these Gentile banquets:

“But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! If I rebuild what I destroyed, then I really would be a lawbreaker.

(Galatians 2:17-18 NIV)

As an observant Palestinian Jew, Peter could rest assured in his personal performance of the law. However, that performance owed greatly to living in an observant society. The real test of Peter’s character would come while surrounded entirely by pagans with their raucous indulgence and casual inter-sex interactions. Did Peter get drunk? Was he acting a bit too familiar with one of the female dinner guests? Whatever he’d done, he felt ashamed enough to cease eating with Gentiles when he came under Jewish scrutiny. Maybe he was afraid to scandalize the name of Christ through his own actions. Paul puts that concern to rest by saying, “Hey, if you messed up, that’s on you.” Then he tells Peter that the real transgression is to build again the law-driven religion which kept Jews and Gentiles apart.

I relay all of this to point out that only those who come out from behind authoritarian religion can discover and develop their true moral core. Children need directives and supervision, but the application of those same controls on adults infantilizes them. Attempts to shelter young adults in the home, youth group, and Christian college retard their moral/spiritual development. In many cases, they come to resent the authority over them and rebel (only to find themselves in the custody of conformity). If they don’t rebel, they will become morally hollow puppets of their church. Such religion produces cowardly conformists. We must be free to become truly conformed to the image of Christ through and through.

Point: Religious rules incubate hypocrisy.

Servants of the basic principles not only lack moral fiber, but they grow an immoral alter ego behind the veneer of compliance. Laws and social norms can only address actions. This brings the focus entirely on behaviors and especially the ones which signal insider status with the group. I’ve seen whole churches of people who would never use an instrument on Sunday morning but who were secretly having affairs even with each other.

Jesus called down this curse on the hypocrites of his day:

“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean.  In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.”

(Matthew 23:27-28 NIV)

I’ve been around long enough to see this illustration as an immutable spiritual law. Wherever you find a shiny behavioral veneer, you can be assured of moral rot hiding just under the surface.

The best that people will become under the elementary principles of the world is outwardly obedient. The worst they’ll become is moral deviants hiding from public scrutiny. We don’t celebrate “yes men,” or conformists. And every kind of hypocrite is universally disdained. We must be free from external control if we are to have any hope of genuine moral development.

Point: Religious rules dilute pure motives.

Maybe you’re thinking of a good legalist you knew. I’d suggest that you probably didn’t really know them, but let’s pretend you did. Even if a rule-driven person comes to obey from the heart, their morality will always be in question. For instance, suppose they remain faithful to their spouse in thought, word, and deed their entire life. Will that faithfulness be due to a genuine love for their spouse or will it be merely enlightened self-interest for fear of divine retribution? Perhaps they could say that it was both, but wouldn’t that dilute the pure love their spouse would prefer to receive?

References:

DDWJWD (Don’t Do What Jesus Would Do) – Series Intro

Some kid at Bible camp ran up behind my son, Jadon, and slapped him on the back of the neck. I guess he wanted to take on the biggest guy in the cabin.

Jadon whirled around, narrowed his eyes and growled. The kid, immediately regretting his decision, resorted to playing the Jesus card, “Now, now, man, take it easy…what would Jesus do?”

“Well, I don’t know.” Jadon snarled, cocking his head to the side. “Maybe he’d make a whip out of cords and drive people out of the temple with it.”

“What?!” the kid exclaimed as he scrambled to stay out of reach. Apparently, nobody told him that you’d better come well-armed if you want to use the Bible to manipulate a preacher’s kid.

money-changers-temple

This story illustrates (don’t worry Jadon didn’t hurt the kid) the flaws in a method commonly used to guide Christian decisions – the old WWJD.

After reading Charles Sheldon’s book, In His Steps: What Would Jesus Do, a youth minister named Janie Tinklenberg ordered 300 friendship bracelets embossed with “WWJD?” for the students in her ministry to wear as a reminder to consider the question when making decisions.¹ What started as an object lesson became a movement, then a marketing goldmine, and then a farce. I guess nobody ever stopped to consider or care that maybe Jesus wouldn’t turn his own example into a flood of kitsch made by political prisoners in China.

The movement has since waned, but the question remains. Maybe that’s because as we fumble around for a consistent Christian ethic, doing what Jesus would do seems like an idea we can take ahold of even if the reality remains perpetually out of reach. The life of Jesus of Nazareth as depicted in Matthew, Mark, Luke, and John holds a powerful allure. The personality that emerges from those pages stands in relief from the sullied characters we meet day by day at our work, in our homes and in our mirrors. Jesus can’t be critiqued. He’s at least “just alright” with everyone.

Christ’s allure drew me the first time I read the book of Matthew. He synergized passion and serenity, acceptance and truth. His piety shamed the most observant Pharisee even while his promiscuous social activities chafed their sensibilities. He called himself the wisest and greatest person to ever live. Then, he invited every burdened soul to come to him because he’s humble and lowly. Somehow, he pulled off the contradiction so well that I hardly noticed it. There he was – acceptance, meaning, purpose, wisdom. He pushed my dreams and drives aside and took up sole ownership of my consciousness. I could only envision myself living as a penniless itinerant, teaching in the open air about the kingdom of God. I thought surely every churchgoer would want to live his way.

But they didn’t.

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Six months’ immersion into church culture morphed my frocked and sandaled avatar into a besuited pulpiteer. The vision didn’t look much like the original, but it seemed more doable. Once I cleared the Bible college hurdle, I could go straight to the pennilessness and teaching ministry of Christ’s life.

I didn’t clear Bible college (more on this later), so I returned to reclaim my hopes of engaging in open-air ministry while attending the state university near my home town. That’s where I met Jamie, the girl who would become my wife. I shared some of my vision of following Christ with her on our first date. She seemed to buy in, but communication doesn’t flow as well as it should across a medium of nerves and hormones. For me, poverty meant homelessness. For her, it meant driving a used car and living in a humble dwelling. We continued to date and in the blissful blindness of young love we never did sync up our expectations.

We soon married and then spent the next ten years grappling with each other over the configuration of our life together. The dissimilarity between our lifestyle and that of Jesus afflicted my conscience. I always wanted to give stuff away or sell it. I wanted to move to deeply impoverished neighborhoods serve and to save the residents. Jamie was not inclined to take such drastic measures.

Because my compulsions felt to me like the will of God, I would demonize her. “How could she even be a Christian when she refuses to sell everything we have and live among the poor?” I would ask myself.

Since big change takes more energy than remaining with the status quo, I would normally just stuff my angst and move on to the next mundane task.

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At this point, you might criticize my lack of resolve but before you do, you need to know that my conviction was mitigated by another conflict roiling within me. Marriage thrust my heart into the center of an ugly custody battle between the New Testament Gospels and the Epistles. I wanted to radically follow Jesus as he appeared in the Gospels, but I was also beholden to the imperatives in the Epistles. The Gospels didn’t talk about marriage except to prohibit divorce and to require that disciples be ready to leave their wives and children to follow Christ. The Epistles prescribed commitment, love, consideration, and financial support for one’s spouse. Since I couldn’t simultaneously obey the Bible and do what Jesus would do, I would vacillate between each set of instructions depending on circumstances and mood.

During one of my Epistles phases, I agreed with Jamie that we should purchase a larger house. We bought an older craftsman house almost three times the size of our previous place. Aside from the discovery of a profuse water leak in the basement, we were delighted with it.

Then, the Gospels began to rebuke my un-Jesus-like decision. I brooded in my guilt and alienation from God. I hated that house and everything that came with it. According to the ream of papers I had signed at closing, the house would hold the title to my freedom for the next thirty years. I raged over every minute wasted on repairs and improvements. A dark shadow lowered across my brow.

Jamie couldn’t help but notice, and she pried from me the reason for my change in demeanor. By his time, she had endured ten years of this struggle, so she took a different tack. She suggested that we let God reveal whether he wanted us to sell the house. We would put the house up for sale until a date which I would set. If it didn’t sell by that time, we would accept that God did not want us to sell the house after all.

Ha! Now I had her. Obviously, God wanted us to sell the house. This would be my chance to finally pull Jamie across the gulf between us. I prayed for guidance over the configuration of the sale. I wanted to ensure that I didn’t derail God’s plan on its way out of the station. After a time of praying and waiting I felt led to list with an agent for a specific dollar figure. In accordance with Jamie’s proposal, I prayed for guidance over the divine deadline. I felt a distinct prompting that it should sell by March 20th which would be ninety days from the day we listed it.

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I passed eighty-nine days in the certainty that God would sell the house. My reasoning was solid. Jesus didn’t have a place to lay his head. He told me to follow him. Surely, homeownership stood between me and doing what Jesus would do. What would Jesus do? Sell the house, that’s what!

As time ran down, my confidence galvanized. Surely, this was just a test of faith and I didn’t plan to fail it. On March 20th, that test intensified into a full-fledged trial. The confidence, hardened over the previous three months, began to crack under the weight of elapsing hours. At the stroke of midnight, my model of Christianity shattered.

My body rose from my bed at four the next morning, an empty shell plodding off to the job I loathed. It required that I spend four-plus early morning hours every day working like a galley slave unloading trailers. Drained of all morale, I pled with God for a reprieve. About twice a year, I got to drive a truck over to the next state to pick up next day delivery packages which the normal distribution network had missed. I asked God to allow me to make that run as a mercy for a broken soul.

I walked under the conveyor belt to get my work assignment for the day. John, my supervisor, shouted out, “Nate, you’re in the unload.”

“Figures.” I thought to myself as I lumbered toward purgatory.

Before I reached the expanded metal platform, my supervisor shouted again, “Nate, forget about the unload. I need you on the returns trailer.”

“Well, at least that’s better.” I thought, half praying.

I’d handled ten packages or so when John changed my assignment yet again, “Brown up,² Nate, you’re going to Tulsa.”

God, it seemed had answered my prayer very specifically, but I wasn’t consoled. I was still angry.

After I’d driven the brown metal box for an hour to the west, I passed a geodesic dome that housed a “health and wealth” church. The marquee out front advertised a guest speaker from Trinity Broadcasting Network.

Disgusted, I confronted God, “You let crap like this go on in your name, but when I try to actually live a sacrificial life, you reject me!” I don’t remember what else I said. I only remember melting into tears and snot, swerving in and out of my lane, as I shouted my pain through the windshield. Somehow, I made it safely to the airport, but I wouldn’t have entirely minded if I hadn’t. I woodenly loaded thirty or so boxes and headed east, eyes glassy and burning from tears.

The rays of first light had just begun to grey the landscape when another church sign stood out in relief. As I neared it, these words came into focus:

“NOT ABANDONED”

I’m sure whoever put those words on the sign had their own meaning in mind, but for me, it seemed like a message straight from God. Though I was no less angry, I did feel less sad.

As I processed this experience, the image of Lucy Van Pelt goading Charlie Brown into kicking a football and then yanking it away kept flashing into my mind. I felt like God had strung me along throughout this process so that I would really run at selling the house and giving everything away. This was finally my big moment to prove myself and I wasn’t about to miss it. Then, “Aaaugh!” His chicanery left me embarrassed and aching, lying flat on my back. But at least I was at rest and looking up.

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I’ve come to understand that for zealots like me, only the dramatic failure of rigid expectations can shatter the Christ complex and make way for real spiritual progress. Apparently, (assuming God exists and responds to prayer) he didn’t want me to do what I thought Jesus would do.

Footnotes:

  1. “What Would Jesus Do? The Rise of a Slogan.” BBC News Magazine. December 8th, 2011. http://www.bbc.com/news/magazine-16068178
  2. In UPS lingo, “Brown up” meant to put on the brown uniform.

 

My Pragma Ran Over My Dogma

Back when I was one of approximately four people going to heaven, I used to knock on doors to let others know. I didn’t really care that much if they accepted what I had to say; I just knew that in addition to conforming to every “command, example, and necessary inference”¹ in the Bible, I also had to warn others of their impending doom.

There was just one problem with doing all of that – it wasn’t possible.

I was newly married, had a part time job in the eeaarly mornings, was a full-time student, and spent at least two hours every day knocking doors. All of that was in addition to attending church services three plus times per week. After eighteen months at that pace, I played out. I reached a place where even the fear of hell wasn’t enough to get me off the couch.

I still remember when Uriah called. I took the cordless phone (this was the early nineties) out to the carport, rested my elbow on the washing machine and my ear on the receiver.

“Hey,” he said, “I was reading in Colossians and I got to 1:27 that says, ‘the mystery hidden for the ages is Christ in you.’ That’s it! That’s what it’s all about.”

“Man, I just don’t have the energy to think about that right now,” was my reply.

He responded, “This doesn’t take energy; it gives it! There’s something different about me now, I mean, I can’t drive by someone on the side of the road without stopping to help them.”

“That sounds great,” I dismissed. “Can we talk about this later?”

In a few days, my guilt compounded enough to pry me from the couch and into the seat of Uriah’s 1970-something Mercury Monarch. I still remember sitting in front of Applegate Apartments, paralyzed by dread.

“Man, I don’t think I can do this today,” I confided to my compatriot.

“I’m telling you, the answer is, ‘Christ in you,’” he responded.

I didn’t know what that meant, but there, trapped between hell on earth and hell in… hell, I decided to imagine that Jesus Christ himself did, in fact, inhabit my body. My willingness or ability no longer mattered. My limp hand rose to the door latch and dropped to pull it forward. My elbow swung outward and with it the creaky metal door. I half-fell to my feet, a disoriented newborn unsure of which way to place his first steps.

Just then, a long-haired man who looked as though he’d abused his body in nearly every way possible, came out of his apartment and hobbled toward us. He was probably in his early thirties but looked every sweaty swollen inch in his late forties. We accosted him with some sort of “are you saved” opener.

“I went to hell one time,” he blathered. “It was weird. It’s like all your stuff and your money and stuff…they’re not worth anything…”

He obviously wasn’t in any state to receive our rationalist take on conformity to the rules of the New Testament. Previously, that fact would have moved me on to a more coherent subject, but for some reason, I put my hand on his shoulder. I offered to pray with him. I felt a compassion for this lost cause that I hadn’t felt for others.

As we disengaged with that guy and moved around the apartment complex, our message changed from warnings about neglected New Testament requirements to invitations to a relationship with Jesus. The obligation that had been sapping my strength transformed into an invigorating indulgence in Christ himself.

At one point I remember turning to Uriah and saying, “You know what? Suddenly I don’t care if someone wants to worship God with a piano.”²

“Me neither!” he exclaimed.

When divine mandate failed to budge me out of the car, “Christ in you” put me to dancing in the street. Our relationship with God had been based on dogma gleaned from an ancient text – demanding, demoralizing, dead. Now, we’d sampled a hit of resurrection power. Our “pragma” (that which we learned through practical experience) had begun to run over our dogma.

Please don’t misunderstand. I’m not saying that we were completely free that day. It was just the beginning of a long journey to the powerful, primitive faith that I now offer to anyone who’ll accept it.

Old dogmas die hard. We didn’t care whether someone wanted to worship with instruments, but we still knew that represented the one true church. We talked less about doctrine and more about Jesus, but then we’d always get back to doctrine. Our minds remained calcified in convictions long set in doctrinal forms, but a living seed had been planted in the dirt between the cracks. It would take time for living experience to displace the hardened legalism that surrounded it.

For now, we channeled our new-found passion into the same old tactics. Once a door opened (literally and figuratively) we set out to delegitimize our victims’ previous religious experience. We’d show them our well-worn proof texts which made abundantly clear that Baptists had been baptized for the wrong reason, and Methodists had been baptized in the wrong way. We argued that if their church had been wrong on something so foundational that it must be the wrong church. They needed to join us in the one true church. After being baptized in the right way and for the right reason, of course.

Not long after having found “Christ in me,” we went door knocking again in the low-income neighborhood around those apartments where it all began. A kindly older lady in a cracker box house invited us in for coffee and condemnation. While we were working on her, a man who looked to be about ten years younger than she came to the door. He was apparently a friend and she invited him in as well. She made introductions all around and then said, “Hey Larry, these guys are here to talk about the Bible. I know you’re into that kind of stuff. Why don’t you talk with them?”

He agreed out of the side of his eyes, and we redirected our barrage at him.

I’ll never forget the serenity on his face as we hammered his claim on salvation.

When we called him to account for his dereliction of duty to the book we regularly violated, Larry would calmly respond, “You guys can say whatever you want. I know that I belong to Jesus.”

We scoffed at his subjective certainty, but we were also shaken by it. He could not measure up to our dogma, but we couldn’t measure up to his faith.

Then there was Shannon, a big guy who lived alone in a messy duplex. As he and I talked, we started comparing notes to discover that our experiences were almost identical. The longer the conversation went on, the more we found ourselves finishing each other’s sentences. We had a kinship that I didn’t have with anyone at the one true church, but Shannon insisted on remaining Catholic. I tried to help him bring his dogma in line, but he just didn’t feel the need.

The rift between us stretched through the middle of my worldview. If my experience had been authentically from God and Shannon had the same experience, then none of the doctrinal stuff mattered to God. But that would invalidate my exclusive claim on God. On the other hand, if my doctrinal formulas were correct, Shannon must have been deluded. If he had been deluded, I had no basis for confidence in my experience either. Shannon and I parted ways, but the tension continued to pull on my paradigm.

Eventually, I would discover that the whole problem had nothing to do with the Bible, but with my assumptions about it. Those assumptions had been given to me as axiomatic truth by the group to which I gave credence. The assumptions and not the Bible were my dogma. But that dogma didn’t hunt (southern reference). I mean it didn’t work.

It didn’t work practically. The New Testament when turned into a law is both too amorphous to master and too rigid to serve. The man who baptized me into the Church of Christ once described the Christian life as trying to hold a ball under water. “You push it down here and it pops up over there.”

So, you’re saying that Christianity consists of spending time and effort on a completely futile and frustrating endeavor? Sign me up!!!

At what point does a person chuck the ball out of the pool and say, “This game is stupid!”?

In addition to failing practically, my dogma also failed predictively. Like Ptolemaic astronomy, it failed to predict reality. If all those assumptions were true, then God couldn’t accept even one person like Larry or Shannon and yet it seemed that he had.

Before you write me off as a crackpot using his own experience to determine objective truth, could we look together at a biblical example of someone whose pragma ran over his dogma?

Peter was praying on the roof and he had this vision of a great sheet filled with all kinds of critters being lowered down out of heaven.

Then a voice said, “Get up Peter. Kill something and eat it.”

Peter’s response typifies the Biblicist approach to religion, “Not so, Lord, for nothing unclean has ever touched my lips.”

To which the Lord, responded, “Don’t call anything impure which God has made clean.”

For some reason, Peter needed to hear things three times  before he got them, so this cycle was repeated two more times.

A cynical synopsis of this narrative from Acts 10 could read as follows: “Christ appears to Peter and commands him to violate Leviticus 11 and Deuteronomy 14.”

As Gentile believers, we might not fully grasp the psychological turmoil into which this vision cast Peter. He whose name means “rock” had never wavered from his resolve to obey the Torah. Now, the Living Word expected him to violate the written word. I don’t know if I can even come up with a modern equivalent from New Testament practice. I suppose it would be like Jesus coming and telling us to replace the wine and bread on the Lord’s Supper table with Monster Energy drinks and churros. Even then, we Gentiles don’t grasp the importance of the food laws to the Jewish identity.

Speaking of Gentiles, Peter, directed by the Spirit, then went to the house of a Roman army officer named Cornelius to tell him the gospel. That, in and of itself, wasn’t scripturally wrong so much as it was a violation of traditional Jewish practice.

While Peter preached about Jesus, Cornelius with all of his friends and family began to speak in other languages and to prophesy by the power of the Holy Spirit. In response, Peter commanded that they all be baptized – that is, that they be visibly accepted into the covenant community.

That posed a problem. Peter allowed the uncircumcised Gentiles into the messianic community even though Genesis 17:9-12 declares that everyone, even foreigners, must be circumcised if they are going to belong to the Abrahamic covenant.

When Peter and his cohort returned to Jerusalem, they were called on the carpet for this action.

The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him and said, “You went into the house of uncircumcised men and ate with them.” – Acts 11:1-3

In his defense, Peter recounted the whole story of how he had been called to go to Cornelius’ house to preach the gospel and how God’s pragma had run over his dogma:

“As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ So if God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?” When they heard this, they had no further objections and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.” – Acts 11:15-18

It would seem from God’s dealing with Peter that he never meant for Scripture to hamper our interaction with him in a dynamic relationship. Christ could command Peter to violate the Torah and then the Holy Spirit could circumvent the covenant requirements he himself put into place.

But why would God do this?

Because no written code, even one given by God, could possibly apply to every circumstance or address every person. Scripture serves a purpose, but it’s very nature also makes it provisional.

Footnotes:

  1. In my strain of the Church of Christ, we used these three phrases to establish New Testament authority.
  2. The Church of Christ is known for shunning the use of instruments in their public assemblies. Here’s an  article for more on the belief.

The Bible on the Bible

“Hey, you’re dressed queer.”

I look over. The speaker is an elderly man, mid-70s I’d guess. He is tall and thin and is wearing of those caps that cabbies wore in movies from the Forties.
“You’re dressed queer,” he snarls. “Why you dressed so queer.” I have on my usual fringes, and, for good measure, have worn some sandals and am carrying a knotty maple walking stick I’d bought on the Internet for $25.
“I’m trying to live by the rules of the Bible. The 10 commandments, stoning adulterers…”
“You’re stoning adulterers?”
“Yeah, I’m stoning adulterers.”
“I’m an adulterer.”
“You’re currently an adulterer?”
“Yeah. Tonight, tomorrow, yesterday, two weeks from now. You gonna stone me?”
“If I could, yes, that’d be great.”
“I’ll punch you in the face. I’ll send you to the cemetery.”
He is serious. This isn’t a cutesy grumpy old man. This is an angry old man. This is a man with seven decades of hostility behind him.
I fish out my pebbles from my back pocket.
“I wouldn’t stone you with big stones,” I say. “Just these little guys.”
I open my palm to show him the pebbles. He lunges at me, grabbing one out of my hand, then chucking it at my face. It whizzes by my cheek.
I am stunned for a second. I hadn’t expected this elderly man to make the first move. But now there is nothing stopping me from retaliating. An eye for an eye.
I take one of the remaining pebbles and whip it at his chest. It bounces off.
“I’ll punch you right in the kisser,” he say.
“Well, you really shouldn’t commit adultery,” I say.
We stare at each other. My heart is racing.
Yes, he is a septuagenarian. Yes, he had just threatened me using corny Honeymooners dialogue. But you could tell: This man has a strong dark side.
Our glaring contest lasts ten seconds, then he walks away, brushing by me as he leaves.

This little vignette from A.J. Jacobs’ The Year of Living Biblically, hilariously highlights the impracticality of attempting to obey the Bible in our contemporary world.

As my own, less funny, experience with shutting down a church and trying to stay within the confines of the speed limit attest, following the letter of the New Testament isn’t any more tenable.

Following all the Bible’s instructions isn’t possible, but that’s okay because the Bible doesn’t expect us to.

While it contains rules, they weren’t written specifically to us. Yet, for some reason we’ve come to believe they were.

Our generalization of commands written to other people can be subjective and arbitrary too.

As a for instance, would you include, eating only meat that had first been drained of blood on a list of rules Christians should observe?

No?

What about Acts 15:29 which says, “You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things”?

In context, these instructions are very clearly from a letter written as a specific response to a specific situation affecting a specific group of Christians living in a specific region of the world. Having the benefit of the backstory with the letter situated in a larger narrative, we instinctively know that those instructions weren’t given to us.

And yet, when we look at the greeting just a few verses earlier, it reads a whole lot like the other epistles to which we feel beholden, “The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings.”

If it’s an authoritative epistle written by a council of the Lord’s apostles, why don’t we afford it the same treatment as the other epistles? The only difference seems to be situational. Should this letter have survived outside the book of Acts and been collected with the others, I have no doubt that it would have been dubbed, “The Epistle to the Syrians,” or just “Syrians.” I also have no doubt that Christians would have been arguing throughout the past sixteen centuries as to just how much blood might be acceptable in a piece of meat.¹

While the epistles contain a trove of wonderful wisdom and commentary on the gospel, we must keep in mind that they are other people’s mail.

The authors of those letters indicate no inkling that they thought they were writing volume two of God’s book. Paul seems least of all aware that anyone would later compile his letters to include them in a canon of holy writ. Near the end of his life, he put his hope in the transferability of his simple message and manner of life rather than in the codification of his writings. In 2 Timothy 2:2 he wrote to his beloved protégé, “And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.” Not coincidentally, this also seems to have been Jesus’ method for perpetuating truth.²

To be fair, Peter does call the writings of Paul Scripture in 2 Peter 3:16. But what does that mean?

Let’s look at the designation in context to get an idea:

And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. (2 Peter 3:15–16)

There it is. I agree that the writings we find in Matthew through Revelation are inspired, so I have no problem agreeing with Peter that the letters of Paul are Scripture. Under grace, “Scripture,” comes to fulfill a purpose different from the one it served under law. Whether we find it in the New Testament or the Old, Scripture provides wisdom. Paul proclaimed that regenerated people were under no obligation to follow the letter of the Torah, while also encouraging them to find Jesus in it. In the same way, we needn’t follow the letter of the New Testament, but must seek Jesus there.³

By including Paul’s writings along with “the other Scriptures,” Peter classifies them along with the books of the Old Testament like Deuteronomy. I’ve never been inclined to cook a young goat in its mother’s milk, but should the need arise, I am free to do so without pang of conscience. I can also pray with a hat on.

Under grace, we must treat all Scripture as wisdom literature.

Why? Because everything is lawful, but not everything is beneficial. Isn’t that what Paul said in 1 Corinthians 6:12 and 10:23?

Consider what Paul wrote about the value of the Hebrew Scriptures:

But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work. (2 Timothy 3:14–17 emphasis mine NAW)

Just because the Torah no longer bound believers with the condemning power of a legal code didn’t mean it no longer had value. By the way, Paul didn’t pen these words in reference to any portion of the twenty-seven books we call the New Testament. In encouraging him to attend to the Scriptures he’d been raised on, Paul didn’t mean for Timothy’s conscience to be bound to its procedural dictates.

When we, as Peter did, acknowledge Paul’s writings as Scripture, we must treat them like Paul treated the Scripture he had in hand. To do anything else would be to violate Paul’s own intent since he himself said:

For if I rebuild what I tore down, I prove myself to be a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.(Galatians 2:18–21 ESV)

Had Paul meant for his writings to enslave those set free by the gospel, he would have been a transgressor according to his own words.

I don’t know what kind of awareness might be granted to those who’ve passed on, but if Paul knows that his words have been turned into a new law, he must be fuming. What’s more, those who handle Matthew through Revelation that way come under Peter’s indictment as those who’ve twisted the Scriptures.

Treating the Scriptures as a trove of divine wisdom actually will make us value them more. If we see the New Testament as a book of laws, all it can do is condemn us and divide us. From my previous experience, I know that people don’t go looking for more rules than the ones they’re already keeping. If we see it as a book of wisdom, we’ll pore over it time and again mining all of its beneficial insights.

On the other side of the coin, if we read something in the New Testament that our gospel-renewed minds know would not benefit our spiritual family or the cause of Christ in our day, then we’re beholden by the gospel to violate that instruction. While laws can be arbitrary, wisdom must stand the test of experience. Let that sink in a minute.

The church I serve with comes from a tradition which held very closely to the prohibitions against women speaking in the assembly of believers. Pauline passages such as 1 Corinthians 14:34–35 and 1 Timothy 2:11–15 seem to prohibit female participation in the public gathering of the church. While those passages might be interpreted otherwise, it takes a bit of work. Certainly, there might have been extenuating circumstances to which we’re not privy. That’s most likely the case, but even if Paul meant for all churches to silence their women until Christ returns, should we observe that restriction?

I don’t think so.

The intent of this sort of instruction seems to have been to provide procedural order in the churches to maximize mutual encouragement and to expedite the spread of the gospel. If we really are under a covenant of spirit and not the letter, then faithful treatment of these texts would require us to violate their particulars when they become discouraging and counterproductive.

We’re free to make that call because Matthew through Revelation isn’t our covenant. God wants us to obey the gospel. That’s why Jesus could hold up a cup at his last Passover and say, “This cup is the new covenant in my blood.” A bunch of letters collected and bound together over three hundred years later mustn’t be allowed to supersede the mandates implicit in the redemptive death and resurrection of Christ. We’re beholden to the gospel and the consequences for disobedience are dire.

You might be wondering how we can obey the story of Christ’s death, resurrection, and future return. I urge you to reread Paul’s epistles with a view toward taking note of places where he bases his instructions on the implications of the gospel. The gospel reveals the nature of things. It then becomes incumbent upon us to live accordingly.

Since we’ve been talking about it, let’s take a minute to apply gospel wisdom to gender roles in the church:

Proposition 1: Christ died for men and women alike.
Proposition 2: Women receive the same Holy Spirit as men.
Propositions 3: Our bodies are vessels for the one treasure inside everyone.
Proposition 4: Believers in Christ gather to encourage one another as the various gifts given through the Holy Spirit operate to distribute grace to every member.
Conclusion: Women and men alike should exercise their gifts for the building up of the church.

In addition to pragmatic concerns, the gospel mandates that we make no distinction between people. Paul himself expounded this truth in Galatians 3:28. The gospel ethic teaches equal treatment and opportunity for everyone, doesn’t it?

In a time when women serve as CEO’s and senators, following the letter of Paul’s letters has relegated the church to the cultural sidelines in a zone not unlike the one inhabited by the Amish. The living gospel must push through calcified notions even if they’re found in our own traditions because it’s alive.

Our human nature wants God to write an infallible book which will perfectly reveal his will to humanity.

Like Adam and Eve, we want to ingest something that will provide us the knowledge of good and evil. We’ve appointed the Bible to fill that role, but the Bible doesn’t exactly play along. The Bible speaks equivocally in both human and divine voice.

I believe the Qur’an was written to fill this human longing which the Bible left unmet.

Compare Surah 2:2–5 from the Qur’an…

This is the Book; in it is guidance sure, without doubt, to those who fear Allah. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. They are on (true) guidance, from their Lord, and it is these who will prosper.

…with Luke 1:1–4:

Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.

I know that the Bible contains sections which claim inspiration directly from God such as in the Old Testament prophets and the Revelation, but none of them endorse all sixty-six books. They don’t even seem to be aware of all of the other books in our canon.

Nothing within the biblical canon endorses or even acknowledges the canon. On the other hand, the Qur’an commends itself in its entirety as the revelation of God from the very beginning. The Bible might make similar claims of inspiration over various books or sections, but never will you find the equivalent of Surah 2:2–5 in the Bible. Nor will you find anything like Luke 1:1–4 in the Qur’an for that matter.

The Bible resists our expectations not because it cannot conform to them but because it means to change them.

The gospel that Paul preached from the Scriptures immediately liberated people from the code of law found in those same Scriptures. This just didn’t compute for many of his Jewish contemporaries and they tried to shut him up.

Some came into one of the first churches Paul had founded to teach that anyone who claims to be in covenant with the Jewish God must keep the law of Moses. They had, it seemed, the endorsement of Scripture on their side. That is, until Paul went further back to the very basis of God’s covenant with Israel, the call of Abraham:

So also Abraham “believed God, and it was credited to him as righteousness.”
Understand, then, that those who have faith are children of Abraham. Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.” So those who rely on faith are blessed along with Abraham, the man of faith. (Galatians 3:6–9)

The Bible tells of a person who had a relationship with God but didn’t have a Bible. What’s more, that person is held up as the archetype for those who will come to God when the promised blessings come to pass. Paul wanted the Galatian believers to know that the time of prescriptive rules written in a text and predicated on punishment had been provisional.

We often see Abraham’s relationship with God as basic, with later revelation adding on that base. That’s not how Paul saw it, though. For him, that relationship was exemplary with later revelation being provisional until more people could experience an Abrahamic relationship with God through Jesus Christ.

God had called Paul to bring in the Gentiles through faith in Christ. For that to happen, they would need a relationship with God as simple and profound as Abraham’s was. The early church had no access to a copy of the Scriptures. They certainly couldn’t take one home to labor over using the inductive study method. What they knew of God, they learned not primarily from the Scriptures, but from what the writers of the New Testament called, “the word of God.”

Time and again throughout the book of Acts, Luke tells of how the word of God spread among a wide variety of people throughout the Roman Empire.⁴ But what was the word of God? Luke couldn’t have meant the contents of the Old Testament because that had already spread through the known world in the Jewish synagogues. It couldn’t have been the contents of the book we call the New Testament because that book resulted from the activity recorded in Acts. The “word of God” that spread over the known world over the span of about a generation was the proclamation about Jesus the Messiah.

That proclamation is the power of God to salvation⁵ which we experience by faith.

Notes:

  1. The New Testament was canonized in the middle fourth century.
  2. Acts 1:8
  3. Romans 3:31; 15:4; 2 Corinthians 3:12–18; 2 Timothy 3:14–17
  4. Acts 4:4, 29–31; 6:2–7; 8:14–25; 10:36–44; 11:1, 19; 12:24; 13:5–7, 44–49; 14:25; 15:7, 35–36; 16:32; 17:11–13; 18:5, 11; 19:10, 20
  5. Romans 1:16

A Faith that Works – Chapter 2 Excerpt

A Faith That Works is an examination of the gospel as the tangible power of God to save. Many Christians would be hard pressed to articulate exactly in what way the gospel had affected them. The absence of demonstrable change has become so prevalent that we’ve actually found a biblical basis to explain it. This excerpt from what may or may not be chapter 2 of the book dismantles that basis to make way for the legitimate work of God.

I can think of no better evidence to support my case that the gospel of the western church has been rendered inert through mishandling than the prevalence of the belief that Paul meant to describe the normal Christian life in Romans 7. I can’t count the number of times a Christian has told me something like, “Yeah, we’re forgiven by grace but we’re still going to sin every day. I know I’m not as strong as Paul and he had things he couldn’t get over either. Just look at Romans 7.”

Really? Is that the best that the power of God can do? If faith in Christ left Paul “dead” and “wretched,” then what in the “H-E-double-hockey-sticks” did it do for him!?

Far from commiserating with faltering disciples, Paul wrote Romans 7 to depict the state of existence that the gospel saved him from. Through his attempts to conform to an external standard of righteousness, he became as “dead in transgressions and sins” as the pagan recipients of the Ephesian letter had been.

Compare the description from Ephesians 2:1-3 of their pre Christian state with his condition described in Romans 7:

● Paul and the Ephesians had both been dead in sin.
○ “As for you, you were dead in your transgressions and sins,” (Eph. 2:1)
○ “Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. I found that the very commandment that was intended to bring life actually brought death.” (Rom. 7:9-10)

● Paul and the Ephesians had both been in bondage to evil desires.
○ “…in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts.” (Eph. 2:2-3a)
○ “We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I do not understand what I do. For what I want to do I do not do, but what I hate I do.” (Romans 7:14-15)

● Paul and the Ephesians both had natures that were hostile to God.
○ “Like the rest, we were by nature deserving of wrath.” (Ephesians 2:3b)
○ “For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.” (Romans 7:18-19)

If we agree that Ephesians 2:1-3 describes the lost state and then say that Romans 7 describes the common Christian experience, then we imply that the gospel produces no significant practical results. If we’ve come to identify a Romans 7 experience as the result of the gospel, then it’s no wonder there’s so little difference between the lives of Christians and nonbelievers. No wonder so few churchgoers evangelize. No wonder so many kids raised in church leave the faith.

Wee Little Man

We’re told that Donald Trump is a “baby Christian” and that we should not judge him. A person needn’t have a particular understanding of “Christianese” nor must they attain some sort of religious performance before I’ll acknowledge them as a brother in Christ. We are all in process. And yet I can’t accept that Donald Trump is a Christian for the simple reason that he has never disavowed his former life. In other words, I see no evidence of repentance from him. Ezekiel gives a hallmark of those who are born again:  

Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices. – Ezekiel 36:31

For comparison, let’s consider another wealthy, scandalous man. Perhaps you remember Zacchaeus from Luke 19. He was a rich man who had acquired his wealth by betraying his own people to the Roman Empire as a publican. Those who held this office were hated not only because of their disloyalty to the people to God but also because they used their protected status to extort additional funds from the populace for their own personal benefit. Zacchaeus had gotten rich on the backs of honest hard working citizens and everybody knew it. But Jesus didn’t scorn and exclude him like the rest of the Jewish people in Jericho had. Instead, Jesus invited himself to Zacchaeus’ house for dinner. Zacchaeus gladly welcomed him. 

Christ’s willingness to share a meal with Zacchaeus wasn’t an affirmation that the man was saved, though. Instead, it was an invitation to repentance. Zacchaeus understood and responded with these words, 

 But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” -Luke 19:8

This is what repentance looks like. In the presence of Christ, Zacchaeus saw his greed as the soul destroying disease it had been and he came to loathe himself for it. He couldn’t remain the same. Christ saw this change of heart and declared that salvation had come to Zacchaeus’ household. Zacchaeus was saved before he did anything, but not before he repented. One might say that our love for sin is the very thing we need saving from and that coming to loathe ourselves for our sin is the very essence of salvation. By this definition, can we say that Donald Trump is saved? 

You might be voting for him because of his professed stance on a particular issue, but please don’t fall under the delusion that his man represents Christ in any way. I don’t mean to be judgmental. I’m just concerned that some religious leaders’ attempts to baptize his reputation will further water down what it means to be a “Christian.” 

Hell? No!

I’ve had several conversations with atheists and agnostics regarding the existence of the God of the Bible. After all is said and very little done, their objections almost always come down to disbelief in a character who would create moral beings knowing they would sin and then cause them to suffer eternally for sinning. They say something like, “If such a being exists, he doesn’t deserve my allegiance let alone my love.” I have to admit they have a point.

That being said, I am a believer in the God of the Bible.  I will never apologize for the Being presented within the pages of Scripture.  I will in no way minimize his severity or avoid a discussion of his judgments.  I’m “all in” with God as revealed in holy writ.  Any other god does not deserve my allegiance let alone my love.

So, what are we to do with the doctrine of Hell?  Many Christian thinkers have struggled with this question.  C.S. Lewis expressed in his book, The Great Divorce, the belief that those in Hell lived in an environment which reflected the misery of their choosing and could at any time choose Heaven.  More recently Rob Bell mused in Love Wins that it’s likely that every created being will at some point accept the supremacy of Christ and be welcomed into the kingdom of God.  I understand the motivation behind these ideas but scriptural support for them is thin at best.  We mustn’t allow our personal disdain for a doctrine to push us into forging new ones.  For this reason, I disagree with these two men whom I otherwise respect.  The Bible teaches that Hell is a real place prepared for Satan and his angels and that those who fall under God’s wrath will be sent there as final judgment.  I do not, however, believe that God will cause anyone to suffer eternally.  I am under this conviction because that’s what I understand the Bible to teach.

In Matthew 10:28, after predicting that his followers would suffer persecution to the point of execution, he cautions, “Do not be afraid of those who kill the body but cannot kill the soul.  Rather, be afraid of the One who can destroy both soul and body in hell.” (Emphasis mine NAW)  The word translated, “hell” is gehenna which referred to the Hinnom Valley just outside of Jerusalem.  Gehenna was used as a garbage dump where trash was burned.  Jesus warned that God was not only able to destroy the body but also the soul in his celestial garbage dump, Hell.  Hell is not a place of eternal torture but an incinerator for the destruction of sin-spoiled souls.

Someone might protest, “But what about all those places in the New Testament which describe Hell as eternal?”  Good question.  Let’s look at a case in point.  Mark 9:47-48 says,

 “And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell,where

“‘the worms that eat them do not die,
and the fire is not quenched.’” (NIV 2011)

When he said this, Jesus was partially quoting Isaiah 66:22-24 –

“As the new heavens and the new earth that I make will endure before me,” declares the Lord, “so will your name and descendants endure.  From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the Lord.  “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.” (NIV 2011)

So let me ask the question: Is this passage describing conscious people eternally suffering?

Jesus will return to judge all people who’ve ever lived.  Some will live forever in a new heavens and new earth.  Others will be cast into Hell where they will be completely destroyed as the Bible teaches.  So, pertaining to God’s justice, has he not the right to destroy what he has created?

I have much more I could say about this doctrine and what the Bible says about it it but I’ve got other things to do right now.  Maybe later.  For an exhaustive treatment of this topic, I suggest reading The Fire that Consumes by Edward Fudge.