I did a little investigating into the Hebrew word for “choose,” bahar, because my theology is such that our very salvation and any ability to choose God, comes directly from God. Aquinas articulated this as operative and cooperative graces. God initiates and we may choose to cooperate with him. So my question when reading the text was how far to take this “choice” thing. Does God lead us to the fountain and leave us to drink on our own or does he push our face into the water while yelling, “drink it!” I think he does the latter for me. It’s a hair splitting question and much ink has been spilled on it. When do God’s work end and the human being’s work begin? Or is it encapsulated in an inseparable mix of activities so that it causes tension for our finite minds?

In looking into bahar, I found some solace. It’s not that all my questions are answered, but I think I’ve been able to move forward. The word and its derivations carry the idea of divine choice (BDB). This sort of a decision “always involves a careful, well thought-out choice” (TWOT). The same word was used when lot “chose” his route when he and Abram separated ways, for example. And in looking at this section of Deuteronomy closely, it appears to be a recap of events. So then this recap is written to remind Israel of all that YHWH has done: his works, his commands, and his admonitions. And with this information Israel is to decide to take one path or another. Either they may continue with YHWH and invoke his covenant or they may follow other idols. The decision is not so much aimed at Israel as a whole, but a question directed to each man, woman, and child.

What’s more is that God gives plenty of evidence that, come what may, he will remain faithful; even if his people make failures on their part. John Owens speaks to this in his short Deuteronomy text. He says that this sort of motif of being scattered, dispersed, and returned (like as in the Exile) asks a noticeable question: what have you learned, Israel (94)? Has God and will God ever abandon you? This word is not given to Israel only, but is also sent to future generations and foreigners that have been welcomed into Israel’s company (Deut 29:13-14)! What an encouraging reminder and what divinely inspired persuasion from our God! He has not simply said, Israel will you serve me? Make up your mind! No, he says this by way of a track record of promise and provision. I love when Owens says that “the people must take courage, for the Lord goes forth with them and is ever present to them, even when the Lord is seemingly hidden or absent” (92). These reminders serve to show us God’s presence and faithfulness without discounting our role in accepting our appropriate responsibilities for such a relationship.

As we walk out our walk in life, we sometimes do not understand the things we go through. Israel certainly did not. That is something common to all of us. But God reminds us that he “has not given you a heart to understand, or eyes to see, or ears to hear until this day” (Deut 29:3). He leads us through our wildernesses without tooting and blowing his horn until we pass through that desert and find ourselves face to face with the reality of his protection and provision. Then he sort of removes the veil and allows us, as he allowed Israel, to see how he was there the whole time. Now we have enough information to make an informed decision. Not only does this inspire maturity in faith and trust in God, but it also confirms his presence among his people: no matter how we feel about it. And that presence, oh fellow saints of God, is one he has wrapped around us and simply asks, do you want to continue with me?

One thing that Apostle Paul wrote that sticks out in thinking about this is reflected in Philippians 4:12-13. Paul says that he has learned he can do all things through Christ. But what has been difficult for translations to truly capture is that the words Paul uses carry the idea that through all of his lived circumstances, in want, in need, in surplus, in prison, in receiving beatings, etc., they have “instructed” (“Literally, “initiated” in a secret teaching, which is a mystery unknown to the world” – JFB) him to conclude that through Christ he gains power to face anything life dishes out. What is unknown to those outside the faith is the length God has gone to for his people and the clear reality of his presence in doing so – even if we do not recognize that presence in the moment.

What an excellent conclusion for those who will dare to love the Lord God by obeying his voice (Deut 28:1).

There is no doubt, moreover, that the liturgical experience in the temple has a powerful aesthetic dimension, for the God of Israel is known to be present in an environment of physical, visible loveliness. Thus Israel is summoned to worship Yahweh in a holy place of unspeakable splendor (Pss 29:2*, 96:9*; 1 Chr 16:29*; 2 Chr 20:21*). The old, familiar translation of the recurring phrase in these texts is “the beauty of holiness.” The NRSV prefers to render “holy splendor,” thus accenting awe, which precludes any ease or artistic coziness. What interests us in this recurring formula, rendered either way, is that the visibly powerful sense of presence in the shrine has a mark of holiness to it, which variously reflects symmetry, proportion, order, extravagance, awe, and overwhelmingness. This is a sense of the “surplus” of Yahweh, situated at the center of Israel’s life, which is experienced as visual and which from its central and dominant position resituates and recharacterizes everything in Israel’s mundane world in relation to this center of occupying holiness.

Michael Williams
How to Read the Bible Through the Jesus Lens: A Guide to Christ-Focused Reading of Scripture
Grand Rapids: Zondervan, 2012. Pp. 267. Paperback. $18.99. ISBN 9780310331650.

As part of The Jesus Lens Blog Tour this week for Zondervan, I agreed to take a close look at the chapter on Genesis in Professor Michael Williams’ recent work, How to Read the Bible Through the Jesus Lens. A review copy was provided, but the comments below are my own critique without any persuasion for a positive review.

We often don’t realize that we enjoy a great benefit today. That benefit is the revelation of God that has come through Jesus Christ. Compared to what ancient Israel had the opportunity to understand, we now enjoy a knowledge of God that has been shaped through the completion of Christ’s work of salvation. What Dr. Williams has done has rightly presented the  Scriptures through a Christ-focused reading. In light of the revelation we now have since God sent his son, it is illuminating to look at Scripture through a proper lens.

Like the picture on a puzzle box helps us to assemble the puzzle, Williams says that his purpose is to “help believers make out the picture on the box” (9). Reading the Bible in this way presents the Scripture as it was intended, to reveal his “grand redemptive program that centers on his own son” (9). This book is designed to be an accessible commentary on the Bible that focuses on the main theme and examines how that theme focuses on Jesus Christ. Here is what Williams’ work says about the book of Genesis.

In Genesis Williams finds the theme, God separates out one through whom he would bless all nations. Just as God separates light from darkness (1:4) and waters from the dry ground (1:9-10), God also separates the faithful line of Seth from Adam and Eve’s children (5:3-32) and ultimately the line of Abraham (12:1-3) through whom God blesses every nation. In Genesis God’s good creation has been “mortally damaged by sin” (14). God repeatedly speaks of his purpose to provide a way that humanity could again experience God’s divine blessings. Through wars, famines, and even the failures of humanity, God has committed to separate a line of humanity that will bring salvation to the world.

Williams then demonstrates the Jesus lens by way of how he is the fulfillment of this work of salvation as a descendant of the line of Abraham. Williams refers to the writings of Apostle Paul who confirms this blessing (Gal 3:7-8). The chapter moves toward the contemporary implications of this theme of separation. Similarly, the disciples of Christ have been separated out by God to receive not only reconciliation with God, but to also “pass on that blessing to others” (15).

The chapter is concluded with a section called the Hook, for reflections and questions. “In what ways has God equipped you to be a blessing” (16)? What can you do to make yourself a clearer message of the good news of Jesus Christ to those around you” (16)? When we’ve understood this theme in Genesis, Williams contends that we will recognize our responsibility as those separated for the purpose of living out this “communication of divine blessing” (16).

At the end of the book, Williams includes a table with each book of the Bible, its main theme, the Christ-focus, implications, and the Hook. The table provides a handy, high-level overview of Williams’ unifying themes.

It is difficult to write a concise work on the entire Bible because one must make decisions as to what is included in the volume. The theme Williams decides to highlight in his work on Genesis is certainly a fair theme to choose. He does well in adhering to the theme and showing how Jesus informs us about this theme.

One could make an argument that Genesis is important for other reasons, such as that of its introduction to covenant or Moses as mediator foreshadowing the work of Christ. However, Williams does introduce these themes at a very high level through his theme of separation. As a book intended to provide a high view of the message of Scripture, I think Williams accomplishes this.

Williams has taken on a difficult task and has succeeded in creating a helpful overview from Genesis to Revelation on the work of Jesus Christ in the whole of Scripture. Williams has paid astute attention to unity, but also choosing themes that matter. This book is a unique and helpful contribution to Biblical Studies. I recommend Williams’ work and appreciate his goal to edify the body and illuminate the Scriptures through the lens of Christ.

See what others have had to say on the Genesis chapter in this tour:

Disciple Dojo – Genesis

G. A. Dietrich – The Pentateuch

The Ruthless Monk - Genesis

It made me think about real friendship. Those who share the pain of life with us are those who make lasting impressions. God sent his son who suffered as we do. He took on the life of a servant. He took the nails at the cross. He suffered so that our own suffering would be cut short. As he rose again, so will we who belong to him also rise.

When we go through life loving others it will cost us a little pain in order to take away some of theirs. Trena’s story of her mother taking some of the pain with her daughter is exemplary. Jesus said that his friends are those who hear and then do the word of God (Luk 8:21). It takes sacrifice and pain. But he said that there is no greater love than this, than to lay your life aside for another (Joh 15:13). Once our first love is properly set on our Lord, it is then that we can see rightly how to love outwardly.

I thank Trena for her stories. It’s a short  piece that is worthy of a read.

Blessings!

“The purpose of prayer is nothing other than to manifest God and self.  And this manifestation of God and self leads to a state of perfect and true humility.  For this humility is attained when the soul sees God and self.  It is in this profound state of humility, and from it, that divine grace deepens and grows in the soul.  The more divine grace deepens humility in the soul, the more divine grace can grow in this depth of humility.  The more divine grace grows, the deeper the soul is grounded, and the more it is settled in a state of true humility.  Through perseverance in true prayer, divine light and grace increase, and these always make the soul grow deep in humility as it reads, as it has been said, the life of Jesus Christ, God and man.  I cannot conceive anything greater than the manifestation of God and self.  But this discovery, that is, this manifestation of God and self, is the lot only of those legitimate sons of God who have devoted themselves to true prayer.”  

We can’t lose our salvation.  

This didn’t fit into my theological schema. How can we be expected to live holy, but never worry about salvific matters? 

I remembered reading discussions that defended this idea through the articulation that if we fall away from the faith, then we really weren’t true believers in the first place. However, I know that there have been times in my life when I’ve been sure of things and later decided against them. Both perspectives were legitimate feelings and desires. I wouldn’t say that I didn’t really mean it at the time. I did. 

So how can I make sense of this? 

Ultimately, I was putting too many biscuits on the same warm, Thanksgiving plate of theology. This meal requires at least two plates. 

I owe a debt of gratitude to what Dr. Hewitson, also from Northwestern College, has added. From Old Testament to New Testament, the commands of God have always been both to Trust and Obey. (I will be posting a review of Hewitson’s work in the near future)

We have two things going for us: Christ is perfection and faith pleases God. So then those who have trust in the promises of God attain the perfect righteousness of God that is available through the obedience of Christ. 

In the matter of salvation, Dr. Muska is absolutely correct. Salvation cannot be lost. As we believe on Christ there is no failure on our part that can cause the foundation of our faith to fall out from beneath us. 

In the matter of abandoning our faith, we can. But this requires purposeful acts. It does not happen because we missed some step in our sanctifying path. It requires our rejecting the faith. 

Dr. Bill Mounce posted an article that helps makes some sense out of how this can be so. In his recent post on Romans 9:10, Mounce says that “Christians are people who confess Christ.” It is when we “cease to confess and if we cease to believe” that we start affecting the new covenant we have made with our God in coming to him through Christ. This is different than losing salvation. This is abandonment and betrayal of the covenant. 

I think this is further supported by what Hosea 6:7 reveals. Transgressing or breaking the covenant requires an act of faithlessness (depending on Translation, see i.e. ESV vs. KJV). The Hebrew is bagad, and covers the semantic range of acting covertly or deceitfully to being unfaithful. For the limited purpose of this blog post, any of these words are sufficient to show that our salvation is never dependent on how well we follow, but how wholly we follow. 

This is how theologically we can affirm both that salvation cannot be lost and that God still requirement faithfulness from his people. To love God is to do acts of love upon him, even though as human beings we still fail so often. 

So then we shan’t lose heart. God is faithful. (Hey, I just read the King James Version – it’s contagious!) And he will not lose any of his sheep.

But now a new season awaits to be conquered. I’ve stepped into the second semester of my graduate work at St. John’s School of Theology. My intent is to post a little more often on my research on the Pentateuch and Medieval Church History this time around.

To make up for the silence, however, how about a giveaway? Over at Zondervan’s blog, Koinonia, they are giving away a compact reference tool for students of Greek. Looks like a handy piece. Dr. Mounce’s Greek resources are wonderful.

Thanks for reading. More to come. Be blessed, Saints.

I think Joshua 6 teaches us a lot about the nature of justification. It relates to this passage, I think, saying a lot about what we have been given in the fullness of the Christ. There is a treatment also in Colossians 2 woth checking out, regarding our need to stay in Christ and how that our faith has taken away the debt that was held against us! Amen.

The Israelites are instructed to destroy every living person in Jericho, and they do. Immediately, we are confronted with one of the hardest things in the Old Testament to understand in our day. Why would God destroy these people? It seems so harsh. It paints a picture of an angry and vengeful God, which is much different than the New Testament presentation of the gospel of Christ. It also
brings to the discussion the topic of ethnic cleansing. Was Israel, or was God, participating in this kind of behavior?

We tend to read modern conceptions into the biblical text. Reality is composed of our own experiences and perceptions. We try to understand things from where we are or where we’ve been. After all, what else can we do? But part of studying the word of God is attempting to think God’s thoughts after him. We live a faith seeking understanding. That being the case, we must remain teachable. We are not looking to forge the Bible into a shape we like, but to be molded by it. Our approach is to attempt to understand God’s message.

With that in mind, what answers does God provide regarding the destruction of Jericho? I find several pieces of information. 1.) Before the Israelites ever got to Jericho, there was fear of judgment looming in the city. 2.) God’s covenant is not with Israel alone, but with all those who will follow him. 3.) Secret things belong to God and only those things revealed belong to us.

First, Jericho was not without warning. Joshua sent spies to scope the land and people. His spies were protected by Rahab when the town guards came for them. Rahab wasn’t living holy, according to Scripture. She was a prostitute. Yet, she was justified and spared because of her faith or hope in God. Rahab knew judgment was coming and acknowledged it (Jos 1:9). The rest of the city did not. In time, God’s wrath confronts those who are against him.

Rahab’s behavior shows recognition of sin and of God’s authority. This leads to the second point: God told Israel that it is not only with them that he is making his covenant (Deu 29:14). Entering into covenant with God takes submission and honoring him as God: the king of the covenant. Part of that honoring is to observe his commands: to love him (i.e. do acts of love unto him). Because Rehab behaved that way, she was spared even though she was not an Israelite and was not perfect as far as what is required to be holy. Well, thank God! Maybe there is hope for me! She was protected under the covenant. All of Jericho had
this same opportunity, and refused it. Look at how this concept is present here in the first books of the Bible, not just later in the New Testament.

Finally, God has reserved some matters for himself. He has not disclosed everything to us. What we can know is what he has revealed to us (Deu 29:29). The rest of the way we have to walk out by faith. A child does not understand the parent’s command,
but, when obeyed, that parent saves the child from much harm. Afterwards, the child will see the fullness of the fruit and reason
for the commands.

When we follow God and his commands we will reap the fullness of them. Understanding is not a requirement except for perhaps in basic terms. That is, if we faint not in keeping the command to love God regardless of understanding His ways. We are justified by our love of God and His love of us who love Him. What circle of love! It was never about a certain ethnicity. It has always been about faith as a response to God’s love toward us.

Even though we do not understand right now, what is taking place in our lives is about responding lovingly to our God. Continue in those things God has led you to. In due season, you will reap a harvest you did not foresee. And oh how good his harvest season is! Love in Christ, Saints.

At Biblia Theologica, Dr. Ardel Caneday posted an article about the transition from darkness to light as we follow Nicodemus throughout John’s narrative. Nicodemus starts as a lost seeker, coming to Jesus at night, to later being instrumental in the burying of the body of Jesus. I posted a comment about some of what I’ve noticed about the transition from darkness to light, and that Jesus seems to affirm Nicodemus in coming to the light, but his sternness about darkness shows the necessity in living out our baptism. As we come to Christ, we are coming out of darkness, we have questions, and we grow to overcoming the darkness as we are in the light. Case in point, this occurs in the third chapter and by the end of the sixth chapter Jesus walks on water in victory over the watery chaos; echoing back to God’s creation work in Genesis.

I enjoyed Halloween with my family as I hope you did as well. I want a costume like this next year!

 

Transformer Costume | www.akilli.tv

Darrin Patrick and Matt Carter with Joel A. Lindsey
For the City: Proclaiming and Living Out the Gospel
Grand Rapids: Zondervan, 2010. Pp. 180. Paperback. $18.99. ISBN: 9780310330073.

I received a review copy of For the City courtesy of Zondervan for the tour. There was no requirement or persuasion for a positive review. Amazon also carries the book.

This book is written well. The styles of both authors blend together smoothly. In the Foreword, the aim of their writing is plain. They know that the church is about God and sometimes leadership worries more about what the congregation thinks. They challenge anyone seeking to live, share, or promote the gospel to keep in mind that “no one is keeping score” (12). It is “not about getting it perfectly right.” This resonates with my own understanding and experience in my research as a student and minister. Perfection has never been the aim, but rather faith seeking understanding. The authors reiterate this later in the book as well.

In the Preface, the authors share what they believe church is all about. What ultimately makes a great church? One in which “Jesus Christ is found in word and deed” (13).

The first part of this book (62 pages) is drawing and engaging. I couldn’t put it down. Patrick and Carter share their experiences starting out life and early ministry. Though the stories are concise, they do not leave out the experiences we all have with those less-than-great choices we’ve made. Both authors share in a way that is heartfelt and humorous.

Carter shares the differences between models of doing Church that are IN the city, AGAINST the city, OF the city, or FOR the city. In the latter perspective, the church’s focus is seeking shalom for the city in which they live; utilizing all resources, gifts, time, and money. Patrick shares how bringing church to those who felt more spiritual than religious garnered criticism from all sides but yet brought the gospel in an effective way to those who desired the truth.

The next section has the meat of both their experience and model for ministry. An important discussion is centered on contextualization. This is maintaining a balance of sharing a culturally relevant gospel, but staying clear of a gospel of relativism or sectariansim. It is one that communicates the gospel in a way the local culture can understand without watering it down to appease or seclude the church by extremely conservative views. I loved the comment that the internal problem with all of us is “the heart’s worship of anything other than God” (79).

Something else very helpful was their discussion of community. “The perfect model that meets our longing for relationship…is found by looking vertically” (86). I have been studying about the imago dei concept recently and was refreshed by the authors’ perspective. They share that God created us for relationship. Foremost, a relationship with him, and secondly, and also important, a relationship with others. The example they use is that after Adam was created, God gave him a helper equal with him. It was not good for Adam to be alone. He was incomplete. They advised not to “go it alone” or separate from the culture (99): two important take aways from this very good chapter.

No missional or church-planting book would be complete without a chapter dedicated to equipping leaders to go out and minister, and outlining the different ways they have experienced meeting the needs of the community. This was good information and practical advise. But the section that followed was empowering. The idea is of suffering.

How would we have responded to some of the horrific ways in which early Christians suffered? Some were strewn up on poles and burned as torches for Emperor Nero’s pleasure. They were made examples of for those who would dare to go against the emperor. But yet another part of suffering is the hurtful experiences and twists in the lives of those coming in the church doors. Jesus is our model for suffering well and if we will follow him it means denying self (143). The authors included examples of godly suffering and how the church lovingly and sacrificially responded.

True to form, both authors again allow the reader to peer into their hearts when they share failures and expose sin they were struggling with. Great leaders have discovered this: being real and open leads to followers who are real and open. As difficult as this is to do, sharing such stories motivates others to overcome areas in their own lives and trust that their leaders are actually human. They mess up like the rest of us! Who would have thought? There is credibility that comes out of sharing one’s struggles because those who listen can resonate and feel more comfortable exposing their own.

The book concludes with some remarks about Jonah. He too was called into a difficult place and a ministry he otherwise would have thought was never going to succeed. But he ultimately went where God called him, however imperfectly, and was more successful than he thought possible because there was a move of God. It wasn’t about Jonah.

I recommend this book. It is not only for church planters or leaders. It is written well, thoughtful, and helpful on many levels. I will leave you with one quote from the end:

“A church for its city is willing to dream big and take scary risks because the God who began a good work in and through the church is the God who will use the church to bless cities, nations, and the entire world” (177).

John Bishop
Dangerous Church: Risking Everything to Reach Everyone
Grand Rapids: Zondervan, 2011, Pp. 198. Paperback. $18.99 ISBN: 9780310318323

Paul A. Nierengarten, MA

As always, thanks to Zondervan for the review copy. They have been such a blessing to the church body with the valuable resources they continue to provide. However, please know I am under no obligation for a positive review. (Some of my reviews should demonstrate this!)

From the first phrases of the book it is easy to see John Bishop’s passion for doing church in a way that wins souls. It is not about adding numbers to a church. It is about adding souls to the kingdom of God. He begins with several good questions:

Why are you doing church?
If your church ceased to exist, would anyone notice?
Will you lose to win?
Who is building the church?

As Bishop explains the questions, I grabbed some nuggets that really spoke to me. When speaking about how church leaders have been given a “sacred trust by Jesus”, Bishop says, “You are called first to know him and then to go for him” (15). Reaching people with the love of Christ is essential. It is not love as the world knows love. It is a genuine love for God that pours into the lives of others that they too might come to know him. Unlike some other books in the popular eye at the moment, I respect how that Bishop is unafraid to deal with the realities of heaven and hell. In fact, the idea that some are lost and could remain lost motivates Bishop to go out and save that which is lost so that they too can know the love of God through Christ Jesus.

Another great comment that resonated with me was when Bishop said, “Emerging generations just aren’t interested in another program. They want honesty..to engage with the truth…and to accept or reject it” (17). They just want to hear the truth and they’ll decide what they want to do with it. When coupled with a passion to share the good news of Jesus Christ we become dangerous to our enemy’s agenda. By dying to our own agendas, it is then that “we really win” (19). It costs something to follow Christ and make disciples. Jesus “requires us to make a radical commitment to the truth…even when it is challenged or discouraged” (19).

As Bishop shares the early days of his church start-up, it is the real deal. There were no church planting classes or big ministry network support. They simply went out and shared their testimonies and introduced people to the gospel. What they were convinced of was that “lost people mattered to God” (30). Their imperfections were not a problem. God used them nonetheless to reach people.

John Bishop talks about how the early church did church, which is a popular topic these days. I really enjoy that Bishop notices and takes focus on the proclamation of the gospel. Sure, the early church was communal, but that community cannot exist apart from the message of Christ. It is the gospel that saves. As Bishop shows, it is from this heart that the ability to live out true community then comes (33).

Bishop shares a humorous story about losing his luggage as a way to illustrate that lost people matter. It’s not about the luggage, but about its contents. Even as it becomes tattered and torn, what was lost is valuable. This reminds me of imago dei and how each of us is made in God’s image. We are valuable to him. Others are valuable to him. A dangerous church seeks to allow God to use them to reach his lost.

An startling statistic Bishop shares is that “America has more un-churched people than the entire populations of all buy 11 of the worl’d 194 nations (39). The mission field is in our back yards. Bishop presents excellent fodder for motivating and challenging us to ”rely on the power that God has provided…to move forward” (46). Old patterns can get us stuck and dysfunctional. When we recognize them it is time to refocus and do something dangerously different.

Jesus said that whoever will give up their life for his sake, will end up saving their life (Mat 16:25). To this, Bishops gives several costs they’ve had to pay along the way:

People
Money
Time
Reputation

Jesus didn’t come to “reach the already reached” or to build a “social club” (52). He didn’t come to make things comfortable. He called us to follow him no matter the cost.

Plans are good, but allowing God to freely move is even better. Bishop shares a story about losing a list of baptismal candidates (about 60 people). They went ahead with the baptism service anyway and ended up baptizing around 300 people. “If there’s one thing you can expect from God, it’s that he’ll do the unexpected”, says Bishop (60).

Bishop’s section on failure was encouraging. When we experience them, we often feel like its the end, but “they rarely are that final” (64). Determination is what helps us overcome failures and not allow them to “define [our] future” (65). Often when we are finished, God is just getting started (66). Whever we take on things where we could fall flat on our face, we have taken on something in which God can do something only he could do (68).

Bishop shares a touching story of a friend of the family, Craig, coming to know the grace of God. It is an incredible and heart warming story; alone worth the price of admission. It was treat.

Some more statistics shares offers a glimmer of hope (84).

44% of people said that Christians get on their nerves
72% of people said the church is full of hypocrites
78% of people said they would be willing to listen to someone share their beliefs in Christianity
72% of respondents to a study said that they believe God exists

This is good news from the perspective of the ministry field. People are willing to listen. As mentioned early in this review, people want to be told the truth. They will decide what to do with it. In this helpful section Bishop shows that on the other hand, these statistics show that Jesus isn’t the problem with the church, we are.

There’s a great section titled, Jesus Would Hire Who You Haven’t. In it Bishop says that “many of the people God chose to lead his his people would not be candidates for leadership in our churches today” (139). Jesus called the imperfect to be his disciples. Bishop gives an example of hiring someone without seminary education to run the programming department. It has been one of the best decisions as a leader he had made. Heart and integrity can mean more than credentials.

This book has been a real joy and a blessing to read. There are many terrific sections of helpful information, stories, and passion beyond what I’ve shared. It has given me much to think about regarding church leadership and the grace that has brought each of us to our relationship with Christ. That grace should encompass all we do and motivate us to reach those who are lost: just as we were.

I have benefited from John Bishop’s hard work and the support Zondervan has given to this work. I highly recommend this read and assure that you will not be disappointed. It is informative, encouraging, a breath of fresh air, and substantive.

Verge church that include the elements the authors have been sharing will be lead by those who will sacrifice all in order to have missional impact on the the community and on the world. They will “trade their lives…for missional impact” (p. 209). The questions asks here is if our church is no longer part of the community, will it be missed? It’s not that those leaders will only move with certainty, but will move with curiosity; innovating along the road to affect the community for Christ. Ferguson has shared more depth to the importance of the need of this kind of paradigm or focus in his book, AND: The Gathered and Scattered Church. The book certainly left a mark on my outlook on ministry. I highly recommend it.

Another tenancy of a verge church leaders will be their desire to follow God with a “yes” and discover the “how” later. I laughed when I read this comment because it is exactly how we follow God through faith. We move with Him and we trust. We then witness, once we’ve started walking with Him, amazing moves of God. He shows up in the most unexpected and wonderful ways.

In the chapters that follow the introductory material to this innovation section, examples are given as to what outreaches are being undertaken to do church with a missional attitude. One such example is a church that meets at a pub. In order to attract people, they even created a tagline “Two Beer Service Every Sunday” (p. 227).

There is some truth when Ferguson shares that “we allow the professionals and a few of the very gifted amateurs to participate in the mission, and the rest have to stay on the outskirts of missional engagement” (p. 235). The church can certainly stand some improvement on this point. It may not always work to have everyone be part of all activities, but much work can be done here. I think utilizing the talents of others, and there is a lot more talent in the church than we realize, builds strong disciples and relationships.

A process to create such an out-of-the-box culture is demonstrated at the close of this section. It is a helpful model and one that lends itself to organized effort, not whimsy implementation of how to involve the whole body of the believers. It was inspiring to think about creative and innovative organizing of the church and its outreach into the community.

Investigate
Design
Experiment
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The final section on move explains the formula multiplication church church planting + people on mission in every sphere = apostolic movement. New churches tend to exhibit more conversions than do established churches. The need for multiplying church plants is a great one; not to mention the declining numbers (p. 252). For people who won’t come to church, mission in every sphere becomes important if we are to reach them.

The authors go on to discuss how the church needs to move for sacramental and more traditional forms into this missional paradigm. So depending on your view, this section may or may not be helpful. If I interpret their paradigm proposal with more of a blend in mind, I believe what they are presenting is incredibly helpful to challenge the church to think differently.

I do recommend this book. The material is engaging and yields inspiring thought to what the authors propose as a new model for church. There are many helpful and biblical elements. If you were to choose one resource from the Exponential Series, this is a great choice. If you enjoy the topic covered in a section, you can order those books for further detail.

Thanks for reading. Blessing, Saints!

The six elements are all found in successful, great movements of God. Even some movements that have been successful that were not Christian, in fact some anti-Christian in principle, have included these elements. However, the main element those did not have was the Jesus is Lord component. The authors use this to show the dependability of the model they are describing.

Hirsch also refers to this list of elements that make up the Apostolic Genius model as mDNA. That is in order to describe it as a biological, living movement such as that of a living organism, but still distinguishing it from that genetic code term.

There is a helpful discussion in this section about moving from paradigm to ethos to praxis. The authors compare it to Dallas Willard’s model, VIM (Vision, Intention, Method). This section did very well in describing the movement the authors are talking about the change in paradigm for the church. They intend to move the church into living as an organized community in Christ and for Christ.

I realized here why I may have been thinking that more of a blending is necessary than abandoning the ”institutional” church. It stems from  a charismatic deliverance church I attended early in my discipleship. Many of the elements described; Jesus being the focal point always, training and growing in discipleship, we intentionally engaged culture, had a focus to missional actions such as prison ministry, and living as a community of believers. The element, however, not present was the organic multiplication. And I agree that that is important and would be a fair critique of many ministries.

I enjoyed this section a lot and the opportunity to see the mind of the authors. This would be extremely helpful for those in leadership positions.

Next we visit the section on how to innovate. Blessings, Saints.

It was quite clear going into this section that the perspective is that of a liberation theology. Quotes from Karl Marx are even used and it is said that he was right. For those who may not be familiar, these paradigms look at any oppression or imbalance as a sign of sin. Those who have power or wealth, for example, are the oppressors. However, what happened in the Soviet Union as this was implemented was not what was expected. The achievement of adequate resources did not result in the elimination of people’s tendency to seek their own satisfaction. In essence, the redistribution of wealth did not result in the elimination of sin. Now I don’t believe the authors are as radical. It does, however, show the great care that is needed for radical changes.

Re-imagining church is a welcoming idea. I do enjoy this and agree that there is a true need for this in our current ways of doing church. The missional activity of the authors are innovated ways of creating community and meeting the needs of the people of God while affecting the world by being salt and light within it. Hirsch then goes into detail about how a few innovators spark a new movement. Once others catch the fever to the tune of around 16% of the body, new paradigms arise, one rises to the surface as the best, and a transfer is made to that new paradigm.

New imagination in the way we carry out the doing of church is a helpful critique. This is good, if not for the insistence of the authors that organized church as we know it must be completely scrapped. Hirsch calls it a stronghold. Whatever the future innovation, it should be founded on a mature theology. If it is not, it will lead to the same messes that plagued the early church and were answered through ecumenical councils and more. Let’s say that a paradigm shift is successful. Eventually, there will need to be another one then. Enough said on this point on blending instead of scrapping.

I loved the example of Mark Zuckerberg for innovation. Mark took the “metaphor of a college yearbook and social networking to produce Facebook.” He redefined his paradigm to approach things in a new way and create something interesting and useful. This kind of opening up new paradigms into ministry would be a breath of fresh air.

It is an entirely fair critique that organizations over time “develop into impersonal institutions that tend to impose conformity” (p. 70). It is also important to put as much “into apprenticing people in the way of Jesus,” we wouldn’t need as much programming that causes impersonal distance. Hirsch goes on to say that “institutional conformity is damaging to the commitment to incarnational ministry” (p. 71). A question that comes to mind is, do all believers have the giftedness for missions? On thought is growing families or large families. The mission field is sometimes home depending on your role and calling.

Hirsch says that “much of this book is dedicated to helping churches develop more diverse and innovative expressions of church” (p. 72). If the paradigm shift is one of new ways to take the church to the community to create disciples and affect redemption in the lives of those we reach out to, this is precisely what we need as a church body. My only fear is where radical liberation theology tends to go: remove current structures only to replace them with someone else’s interpretation of structure.

Much of this “imagine” section is excellent challenge for leadership to think through. A discussion about “shift” is to come. Blessings!

Many thanks to Zondervan for providing a review copy of this addition to the Exponential Series. I’m under no obligation for a positive review. I am grateful to Zondervan and its authors for the hard work they do in releasing excellent pieces of communication about the gospel, the church, and theology in general.

Perhaps in the spirit of the book, I’ve reimagined my approach and will blog about each section of the book throughout this week for the On the Verge Blog Tour.

The authors believe that the need of the contemporary church is to have mission as its organizing principle. For believers without congregational experience, missional church meets an approach that seems to be largely desired when gauging the response to this method thus far. By this approach, church becomes more socially involved. Believers who are currently in congregational settings can implement missional movements that affect the local community while benefiting from increasing the number and effectiveness of leaders and adding new believers. It is believed that an important component of this is the ability to produce reproducing churches with this missional focus.

The authors call this presentation of church an apostolic movement and see it rising in the Western churches. The warning given is that such change must come from the West because the church in the West is in serious decline. If the answer for the West was to come from other countries such as Europe, New Zealand, or Australia, it would have done so by now. So the call is a serious one (the call to re-imagine church and its mission) and the status of the church in the West depends on what the West does. Some recovery of the apostolic ways is presented in a paradigm the authors call Apostolic Genius. The authors see evidence that the church in the West is heading in this direction.

In all the research, ideas, and experience the authors share, they agree that we join the work of God in what he is doing in the church. So if this is in fact the direction God is going, “certainly, we must do our part, but in the end the church exists by the grace, presence, and power of God himself, and to him we must constantly turn if we are going to be the kind of people he wants us to be” (p. 21). I appreciate this statement of the authors because it shows the right perspective that we are called by grace, accepted by faith, and are expected to do something in order for justification to be realized.

After introducing how we are on the verge of the future, the authors present their ideas and respond to each other through 4 main sections:

1. Imagine
2. Shift
3. Innovate
4. Move

The authors admit that while there are some examples of mature apostolic movements, missional church is receiving growing acceptance by church leaders. After the apostolic age, churches became more institutional and rigid due to its marriage with politics. The increasing logic of secularization in the West is placing the institutionalized church in isolation with secular social constructs. The authors place the beginning of this move with the French Revolution.

The West is becoming multicultural. Yet, the most segregated hour continues to be Sunday mornings. A challenge facing the Western church  and its ecclesiology is how to balance the idea of church how Jesus designed it. Most church models are attempted copies of mega-churches. Yet, not all can be nor should be mega-churches. Some examples are that the financial resources and personnel talent to make a mega-church successful are not available to all churches. Thus, the strategy of many churches is flawed from the beginning. “The way we think about the church and mission…indicates why we desperately need to innovate” (p. 28). The church needs better imagination of how we do church.

What this also tells us is that churches are competing to reach the same audiences. The logical question that follows is then how do we reach those who are not yet being reached? The contemporary way of doing church was new and fresh some time ago, but is now experiencing competition in the formerly uncharted waters. A new approach will be required for reaching the un-churched in our communities.

The rise of information technology has changed social interaction and the way and availability that information is accessed. Information is no longer only in the hands of priests and centralized mediators. We are looking at a positive move toward “the ordination of ordinary people” (p. 31). The authors believe we must separate from institutionalized church to some large degree. Since the apostolic or early church movement was one of mission, the authors believe a return to that concentration is what God desires. They believe this is what Jesus intended.

On this point I diverge a little from the authors in that church as we know it must be replaced with what they’ve called Apostolic Genius. It is not because the method is not a good or a correct one. It is that instead of replacement or needing to be liberated from the current structure of church, it seems to me a blend is more in order. I don’t think the institutionalized state of the church after 2,000 years of what the church has gone through God intended to abandon. A lot of good came from the Constantinian movement that institutionalized the church. It had its negative implications to be sure, but it also had its positive implications.

Though there were great lessons in piety and purity learned from similar movements such as monasticism, the organized church was right to warn against isolationism that tended to stem from the monastics. It was the organized or institutionalized church that took bold stands against heretical movements while the desert fathers were largely disengaged. There were only two occasions in which Anthony of Thebes came out of his dessert confines to make public appearances to declare his positions: the situation with Diocletian and in support of Athanasius’ opposing Arianism. Let’s not forget the shoulders upon which we stand regarding what God has done with the institutional or structured church.

What I hear more predominantly from those who are frustrated with organized church is not so much the rigidity of programming as the hypocrisy of leadership. It is the lack of genuine love for people and their creative expression. What the un-churched desire to encounter is genuine leadership that is sold out for Christ and living the holy lifestyle that is preached; empowered by the Spirit to break the yokes in the lives of those who desperately long for such aid and realness. I agree wholeheartedly that an expected outworking of this includes missional activity in the community. I think where I differ is that I don’t believe the answer is as strongly missional as the authors do. The both/AND motif seems to lean more heavily on the missional side. We need organized structure too.

The authors say that the early apostolic movements were more “grassroots” and “movemental” as opposed to structured. This is a bit misleading. Some of the early churches took this shape because those Jews who supported Christ as the Messiah, i.e. enter Paul, were banned from preaching in the synagogues, which were organized assemblies of God’s people. This word for assembly, ecclesia, is not necessarily connoting only organic movement, though it doesn’t exclude that. The authors are correct to say that ecclesia was not meant to describe a building. The word carries forward the use of (Qahal) or congregation in the Old Testament, which basically means a group of people gathered for a particular purpose. The authors says that God “permits” (32) some level of institutional structure. I believe this tends to downplay the reality a bit. From the desert in the Exodus we start to see the use of organization and physical structures accompanying the Qahal. In the New Testament church, there was both local church regularly gathering (i.e. Timothy) and the work of outreach and mission (i.e. Paul).

The authors use a formula to describe the type of movement they are writing about:
Multiplication Church Planting + the Mission of All People Everywhere = Apostolic Movement

What empowers this move is a term the authors use and expressed in the beginning of this blog entry: Apostolic Genius. It involves 6 elements:

1. Jesus is Lord
2. Disciple-making
3. Apostolic environment
4. Missional-incarnational impulse
5. Organic systems
6. Communitas

I enjoyed a helpful section about the idea of community, which stated that clarifying purpose, principles, and belief within organized bodies strengthens more than the efforts of assets, expertise, ability, or management competence can do (p. 46). The people of God are first and foremost a covenant community. This is true. A helpful comment from Michael Fullan is quoted regarding two common failures in leadership : “indecisiveness in times of urgent need for action and dead certainty that they are right in times of complexity” (p. 48).

I’m looking forward to the discussion. More to come. Blessings, Saints.

7 It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, 8 but it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. 9 Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations, 10 and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face. 7:11 You shall therefore be careful to do the commandment and the statutes and the rules that I command you today. (Deuteronomy 7:7-11, ESV)

The election of those called by grace into fellowship with God through Christ Jesus is realized when faith is combine with obedience (2Thes 2:13). It is a requirement to both trust and to obey the voice of God. It is truly a saving grace that the Lord has called us, and yet that grace requires a response that doesn’t add anything to the call but latches onto it through a faith in active demonstration. A good example is the parable of the marriage feast (Mat 22:1-14).

But with that active faith that is obedient, we gain the testimony of God that we are heirs of the promise. Whoever believes in the Son of God has the testimony (1Joh 5:10) that God has given us eternal life through Him (1Joh 5:11). When our testimony is spoken about by God, it adds a certain amount of oomf to the testimony of others (3Joh 1:12). We can count on this grace and on this surety. When God speaks and confirms, we can stand strong!

8 “Or who shut in the sea with doors when it burst out from the womb,
9 when I made clouds its garment and thick darkness its swaddling band,
10 and prescribed limits for it and set bars and doors,
11 and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’? 

Job 38:8-11

So what of a different kind of work? Is there another kind? Is there a work that can be done without human hands that also produces a harvest without hands? Perhaps, a harvest that is not consumed?

There is such a work. It is a work that increases in the joy it yields; even to a climax of ecstasy. It is a work that extends our life. By tending to this work, life is prolonged. To be sure, a long life is no indicator of the joy within it. It takes more than that. Jacob expressed that he had a long life of 130 years, but very few days of which were joyous for him (Gen 47:8-9). How so? Was there fruit that led to difficulties in life for Jacob? The Scriptures do say he was a trickster. Still, something was missing from the way he was doing life. It didn’t produce the joy it should have. Also, those who lived before the Noahic flood experienced the longest of lives. But their hearts grew ever harder (Gen 6:5) and unloving. Abraham in contrast is said to have died at a ripe old age: 175 years (Gen 25:7-8).

What is it that makes a life ripe? How does one achieve a life of satisfaction? If the fruit of the hands such as money, food, clothing, and shelter fade over time, there has to be something else that yields a better harvest; so that a person gets to the end of his or her life and declares that it has been a ripe one!

If we fear the Lord by keeping his commands, it is said that our life will be prolonged (Deut 6:2). The Hebrew word, arak, means “to make long.” Long life is seen to be a blessing. It is like an extension given for a life well-lived. Proverbs confirms this theme (Prov 9:10-11) by saing that our days will be multiplied for fearing the Lord. Arak is something given for keeping the commands of God. Yet, we realize in these examples that there is more. It is not the length of life that determines blessing. It is the contents of the life. “Life’s donation is more important than life’s duration, not how long one lives, but how well one lives” (TWOT). So then the adding and prolonging of days is a benefit when life is being well-lived. It would appear to be almost like a curse for a life not being lived well. A prolonged life of complication would be no blessing.

This fear and reverence of God does not come by following Law. We know we fail with keeping laws; especially, the demand of the high holiness of God’s laws. It comes quite another way. “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut 6:5). This requires a complete package of a life, doesn’t it? This is what it is to be “all in.” Heart, soul, might…that’s all we got! That’s a wrap. And by approaching life as a relationship of lovers between creator and the created, the commands of the Lord become written on the heart (Deu 6:6). They become a joy to do. It is this love that seems to be the key that produces the conditions of which God can extend blessing. And not just a blessing of lenth, but a blessing of rich contents to that length.

Saint Augustine made a fantastic statement about how the only good fruit is fruit that grows from the root of love:

“He that increaseth knowledge, increaseth sorrow, – not that the law is itself evil, but because the commandment has its good in the demonstration of the letter, not in the assistance of the spirit; and if this commandment is kept from the fear of punishment and not from the love of righteousness, it is servilely kept, not freely, and therefore it is not kept at all (On the Spirit and the Letter, XXVI. 45.).

Jesus affirmed that the Law and the Prophets were intended to get God’s people to love Him above all (Matt 22:37-40). It is out of this joy of loving God that His word becomes written on our heart. The distance between this new life that is given wholeheartedly to God and the old life of plaguesd by sin will grow until its final consummation in the glorious resurrection of His people. There becomes less of the life that is void of joy and satisfaction and purpose, and there becomes a life driven and inspired by love.

The first of these wholehearted expressions of our love toward God is our faith in His son who came for this very purpose: to justify those who put their faith in Him. God is love (1Joh 4:8). Jesus Christ is His son (Matt 16:16). The Holy Spirit is sent to live within us and guide us in His stead (John 14:16-17). So that love of God has been poured into you! The love of God dwells within. There is a soft voice that speaks. Listen. Love it. And extend joy in your life.

It’s like keeping one foot on the steering wheel while you’re half into the back seat trying to search for a ringing mobile phone: it would make much more sense if it was kept within reach! I support the cause: Just Say to Endnotes. Let’s convert those beauties to footnotes at the bottom of the page your are actually reading!

Thanks, Chris!

This year’s breakfast will be on Sunday, June 5, from 9 a.m. to 1:30 p.m. at the American Legion in North Saint Paul. Click here for directions. The proceeds will benefit the work of The Lift CDC, Emma’s Place, and Jesus Delivers. Since you need to eat breakfast anyway, we’d love to see you and we welcome your warm company.

I am most certainly biased when recommending the institution. In my experience, the professors are academically excellent, equip students to engage critically, and are passionate ministers and teachers. You will certainly gain a strong foundation for further work in either academia or ministry. Northwestern College is a wise choice to consider.

Contact the Graduate & Continuing Education Center (GCE) at 651-631-5200 or email the at gce@nwc.edu for further information. The classes start soon! Here is the flyer NWC sent out:

The site called the "Tomb of Christ" in Jerusalem.

When Jesus entered the tomb after his cricifixion, the land grew dark (Mat 27:45, Mar 15:33, Luk 23:44). I read a quote by Greg Osborne in the Zondervan Exegetical Commentary on the New Testament: Matthew metioned on Zondervan’s blog, Koinonia. It got me thinking that when hope seems lost and time on the earth grows dark, redemption comes in the morning light (Psa 30:5). Once the savior comes, the darkness of life lifts away (Isa 60:2). We too, however, must be that light. If he is in the light, we too shall be in the light and should live as children of light (1Joh 1:7).

For a time, it may get ugly. Life can throw its darkness and uncertainties at us and demand for our attention. But if our focus is stayed on Christ, He will keep us in perfect peace (Isa 26:3). The darkness had no power over the light when it came to the cross. Death could not hold Him. That light can only be held under bushel for so long. If you find yourself sometimes consumed in darkness, know that something is getting ready to break forth. The work of Christ was completed in His resurrection. Darkness came in order that light would show superior!

I had the privilege of meeting Dr. Lunde at the Atlanta meeting of the Evangelical Theological Society’s national conference last November. So I looked forward to reviewing this book. Lunde has a good spirit about him and demonstrates a genuine care for and intimacy with Scripture.

Those elements certainly show through in his book. I thought it was very helpful. Lunde discloses his purpose for the book in the introductory chapter. He makes attempts to reiterate his original purpose throughout the text of the book. Another scholar who has done this well is Tom Holland in his Contours of Pauline Theology. I enjoyed Lunde’s ability to keep the discussion focused.

So what was the focus? It is on the continuity between the attributes of being a king and a servant. Lunde attempts to settled some of the tensions between those roles by answering the What, Why, and How question regarding our role in answering the call to follow after Jesus. Lunde does this through a covenantal approach to understanding biblical theology.

One thing to mention about covenantalists is that they don’t take the position that the only way to see continuity in the Scripture is through covenants. But rather covenants as one way in understanding the messages of the Bible. For those who are not familiar with covenantal theology this book is a strong place to start. Lunde higlights the major covenants and deals with their interplay in a clear way. Although not exhaustive, his coverage of the popularly accepted covenantal themes lays a strong foundation.

Lund then continues to isolate each of the questions (What, Why, How) and deal with them in-depth. What does it look like to be a disciple and what is demanded? Lunde answers by showing that a covenant begins with the grace of the one offering or initiating the covenant. We accept God’s covenant by grace and answer back with love in living out the covenant’s stipulations.

Why is it necessary to obey if Jesus’ grace covers all my sins? Lunde answers by showing that in many ways Jesus heightened the requirements of the Law. Jesus did this by raising the bar of love toward God and love towards our neighbors. Jesus said all the Law is hinged on our steadfast focus to loving God. If we love Him, we wont’ be focused on satisfying some rule, but in continuing a relationship that includes behavior conducive to the love we claim that we have for Him.

How do we answer this call when Jesus said his burden is light? Lunde shows the many ways in which the Law set down patterns of behavior. When we establish a pattern of lifestyle that reflects God’s work and his involvement in our lives, we enable Jesus to be present in the lives of his disciples. That makes the burdens light. Lunde takes an already-not-yet approach to the coming of the kingdom of Christ. Paul Schultz has pointed this out beautifully.

Lunde goes into far more detail and supports his conclusions with Scripture. Some bloggers such as Chris Blackstone have rightly commented on the richness of Lunde’s text. I want to be clear again that Lunde focuses on a discussion of the covenants as a way to pull out some very helpful themes on discipleship. It is not meant to include other dimensions of discipleship in the early church. Lunde’s text. is certainly complex in areas.

For these reasons, I also recommend Lunde’s work as a text for Spiritual Formation, or introductory Covenantal Theology. But this is not only helpful in an academic setting. I think this would serve as a good resource for independent learning just the same. It lays the groundwork for a Biblical Theology by way of a perspective of the covenants.

Lunde gives a terrific outline to what is involved in discipleship. His approach here on blending the roles of king and servant was rewarding and helpful to me. At his conclusion, Lunde gives practical ways in which we may live as informed servants and grace inspired kings. Lunde’s work is well worth your investment of time and money. This is also a resource that will pay dividends for quite some time. I will certainly be referring to it in the future. Highly recommended. Enjoy.