This post will not be as exhaustive as the others for a few reasons, not least of which being that some of the major points that could be explored here have already been covered elsewhere in the series. If the practice of false teachers is contrary to Christianity specifically because is prideful, rejoicing in sin, and unfocused on Christ, then it stands to reason that the appropriate Christian life will be marked by humility, distancing oneself from sin, and focused on Christ. If salvation is characterized by looking to Christ and rejoicing in the promise of His second coming, then living that gospel out must include looking to Christ and rejoicing in the promise of His second coming.
"Small Group Prayer," created by Portland Seminary and shared under Creative Commons License. Click image for source.
As such, there is quite a lot about the Christian life that does not need to be repeated here but can be reasonably inferred from the series so far. Now, if this were a standalone post about the Christian life in the general epistles, it would likely be mostly a summary of James. The entire book of James addresses this issue, even the portions that also address another matter, and is therefore very useful for such a study. Handling that fairly likely deserves a sermon series rather than a single blog post, but this is where we are.
In the interest of limiting our focus to avoid repetition, the outline for this post will actually be drawn from Jude.
But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh. Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, [be] glory, majesty, dominion and authority, before all time and now and forever. Amen.
Jude 20-25 (NASB)
Jude has just spent his entire letter condemning false teachers and making comparisons to help his readers identify those false teachers. He closes his short letter with a contrast: the false teachers are as I've already described, but as for you, this needs to be who you are. And what we find in that ending is a very concise treatment of the Christian life. It contains the major classes of activities that make up the Christian life, as well as the goal and purpose of living in that way. Let's identify these and see what other authors of the general epistles have said about each.
But what is it we are to be building toward? It is hard to know if the act of growth is moving in the right direction if we do not know what the end result is supposed to look like. Here, Peter gives us aid:
And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2:4-5 (NASB)
We are being built up for a purpose, and that purpose is the function of a holy priesthood. Remember that a priest is one who represents God to the people and represents the people to God. We are under the chief priest, Christ, as Hebrews explains at length, and so we are not under the obligations of high priesthood that He covers; however, the general function of a priest is on our shoulders, and our growth will be building toward fulfilling that role. This includes spiritual sacrifices that are pleasing to God--but what are those? One of them is prayer.
This prayer must actually be honoring to God if it is to fuel a truly Christian life. Peter tells us that prayer comes from sound judgement and a sober spirit, that is, we must be honest and accurate in our treatment of reality, and we must be clear and focused. A review of the prayers contained in scripture show some of what this looks like.
For a brief description at what living in the love of God looks like, consider this word from Hebrews:
Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging [one another;] and all the more as you see the day drawing near.
Hebrews 10:23-25 (NASB)
"All the more as you see the day drawing near" implies that we must be looking toward that day. We simply will not see it drawing near if we aren't looking to it. Jude includes this as a fundamental part of the Christian life, as well.
This includes both an understanding of the coming judgement and the hope of the promises being fulfilled on the other side of it. As I've said elsewhere, I am not inclined to believe we will get to miss the judgement that comes upon the world; but even if we are, we face trials now, and can see in Christ the patience we must exhibit as the world around us continues to oppose us. But we can do so joyfully, knowing that the Day of the Lord brings with it the promise of a new heavens and new earth. We can trust that, in Christ, we will not suffer the wrath of God, but will instead enjoy His presence forever. Our life now, then, must reflect both the adherence to God and the hope and joy in His salvation.
This is a major part of what is happening in 3 John. Gaius is being commended for walking in truth and treating well those who come in the name of Christ with the true gospel. On the contrary, John expresses displeasure for Diotrephes, who is no discerning the gospel well enough to welcome those who speak truth. Into this context he reminds Gaius, "Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God" (3 John 1:11, NASB). John gives more insight into this discernment when he says of the church in Ephesus,
'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them [to be] false; and you have perseverance and have endured for My name's sake, and have not grown weary.
Revelation 2:2-3 (NASB)
Here the church is commended for testing those who come claiming to be in Christ, and including their commendation in verse 6, they are opposing those found to be false. But how do they test these false teachers?
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.
Hebrews 4:12-13 (NASB)
We are to live in discernment, and we must practice this discernment by testing things to see if they line up with Christ, and we have as our standard the word of God. Combined with a life of prayer powered by the Holy Spirit, who has far greater discernment than we can ever have, the choices we make will form a lifestyle that reflects the gospel to the world around us.
Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, [even] Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom [be] the glory forever and ever. Amen.
Hebrews 13:20-21 (NASB)
The benediction of Jude, much like that of Hebrews, turns our focus to God. In the wake of everything Jude has said about the Christian life, he reminds us that this is all for God's glory, through the power of Christ, and under His authority. It is fitting that this is the final thought in this series, because holding to it will make all the rest of it clear. We can recognize false teachers by seeing how they do not seek God's glory, diminish the power of Christ, or downplay the authority of the Lord. We can recognize the true gospel by seeing God's glory, power, and authority played out through it. Our lives align with our message if we live it for God's glory, relying on His power, and honoring His authority.
The church of Ephesus comes first, and the promise they receive goes all the way to the beginning of scripture. Mankind is created and placed in the Garden of Eden, this paradise where they can live in community with God Himself, but they allow sin to enter into their lives and the world and have to be removed. Now, we tend to talk about how they had to be removed because they couldn't remain in God's presence, and there's truth to that, but the passage actually describes a more specific motive: Adam and Eve needed to lose access to the Tree of Life.
Now, we see later in Revelation that this is not a return to the literal Garden of Eden. The New Jerusalem is a city, not a garden. But it does have the streams of flowing water, it does have the Tree of Life, and most importantly, it has the people of God living in the presence of God without sin. It is in this context that Hebrews, which concerns itself with a significant section on the day of rest coming for the people of God through Christ, presents the fullness of that rest being realized.
For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, "AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST," although His works were finished from the foundation of the world. For He has said somewhere concerning the seventh [day:] "AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS"; and again in this [passage,] "THEY SHALL NOT ENTER MY REST."
Hebrews 4:2-5 (NASB)
This rest, according to Hebrews, is found in Christ for those who will believe on Him. This is placed in contrast to the generation that wandered in the wilderness after the exodus from Egypt, who contended with God and failed to trust in His promises and provision. But it is in the presence of God, in true community with Him like there was in the Garden and will be again in the New Jerusalem, that the rest God promises will be fully realized. This is our first point about salvation: it is a restoration, a return to the perfect design of God and community with Him.
'He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.'
Revelation 2:11 (NASB)
Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
Revelation 20:14-15 (NASB)
Revelation paints a very vivid picture of those who remain enemies of God being cast into the lake of fire, called the second death, followed immediately by the redeemed going to dwell with God forever. The fundamental promise being made to the church of Smyrna, then, is that the saved have no fear of final separation from God and can trust in the eternal life He offers. The contrast is set forth in the narrative of Revelation, and promised here in chapter 2, but is given in a very clear and concise way by Peter. In his second letter, Peter talks about how unrighteous people and the corrupted natural order will be destroyed by fire, and then promises that those who are in Christ need not fear that because they can look beyond to the new life that awaits them.
'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give [some] of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'
Revelation 2:17 (NASB)
At a quick stroke, the promise to the church of Pergamum seems a bit odd. What is this hidden manna, and why a stone with some name on it?
The manna is a theme that gets some development earlier in scripture, though it isn't as strongly recurring topic. In fact, there are really only two places we need to go to get the general thrust of the story so far. The first is during the wandering in the wilderness after the exodus from Egypt, when the people of Israel were in a barren place and hungry. God sustained them with provision in the form of a miraculous bread that appeared with the morning dew that they simply gathered. While there is very little discussion of the manna after that point in scripture, it certainly left a mark on the culture, because it gets cited after Jesus feeds the 5,000. He performs the miracle, He and His disciples ship out at night, and the people find them the next day and ask for more bread as a sign. A relevant part of that conversation includes:
"Our fathers ate the manna in the wilderness; as it is written, 'HE GAVE THEM BREAD OUT OF HEAVEN TO EAT.'" Jesus then said to them, "Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world." Then they said to Him, "Lord, always give us this bread." Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.
John 6:31-35 (NASB)
Later, they grumbled among themselves about Jesus proclaiming that He was the bread that came down from Heaven. They got Jesus' point, even if they didn't like it: while the manna was a very real and effective sustenance for the people of God, there is a better sustenance delivered by God in the person of Jesus Christ. The promise of hidden manna, then, is a promise that ties back to the earlier promises of eternal life, with a focus on Christ as the giver and sustainer of that life. In 1 John, the author of both the epistle and the gospel revisits this topic when he tells us, "And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life" (1 John 5:11-12, NASB).
Thus, the promise delivered through the church is Pergamum is not simply some bread and a stone, but an imperishable life founded on Christ and a new identity found in Him. The redeemed can trust that our lives are grounded on the solid rock of Christ, because He is both the giver and sustainer of life as well as the author of the promises that life contains.
'He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received [authority] from My Father; and I will give him the morning star.
Revelation 2:26-28 (NASB)
The message to Thyatira is a bit more straight forward. Jesus promises authority over the nations and, as the morning star frequently represents, a position of some glory. 1 Peter 1:12 notes a similar theme, in recognizing that the saints of old looked forward to the fullness of salvation and that the nature of what we receive is so great that even angels long to see it. But while the idea of us receiving authority and glory will be revisited here, they are not widely common themes in the general epistles. When they arise, in fact, they are generally pointing beyond us. Consider, for instance, John's words just one chapter earlier, during his greeting.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood-- and He has made us [to be] a kingdom, priests to His God and Father--to Him [be] the glory and the dominion forever and ever. Amen.
Revelation 1:5-6 (NASB)
Any glory or authority we may receive is second in importance to that which Christ receives. We can trust that this promise is true, that God will grant us to rule with Him and that He will glorify us in the end, but there seems to be an almost subconscious hesitance by the authors of the general epistles to let us ever think about that without immediately turning our eyes to the One who deserves all authority and all glory. This is a stark reminder that not only is Christ the means by which our salvation comes, but that salvation is ultimately for His glory and not our own. I would do us no favors in presenting it any other way.
The book of life, again, points to eternal life; confession of the name includes both glory and endorsement, and we can ask for no greater endorsement than that of God the Son. Instead of revisiting these concepts, though, look at the first clause in that sentence, that we will be clothed in white garments. This is a promise of purity, that we will be washed clean, that the one who overcomes (that is, the one who believes on Jesus as per our opening verse) will be sanctified and made whole. Hebrews, a book largely about salvation and redemptive history, touches on this a number of times but few as concisely as "by this will we have been sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10 NASB). The blood of Christ washes us clean, this is the means by which we are sanctified, and we have assurance given to the church of Sardis that this will be perfectly completed.
'He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.
Revelation 3:12 (NASB)
We have here new information on the new identity we have in Christ, that it involves being marked as one of God's, but this talk about being a pillar in the temple ties back to the promise in the message to Ephesus. Philadelphia's portion includes residing in the presence of God, but the temple language ties back to the apparently false form of Judaism they were dealing with. These people lived in the midst of what appears to be a false temple or synagogue, and are promised a place in the true temple of God.
This, the eternal temple where Christ stands forever, always in the presence of the Father and without need for further sacrifice or washing, is the temple that the redeemed can look forward to calling home. Where Ephesus was given an emphasis on the perfection and the closeness of God to His people, Philadelphia is given a picture of life in perfect and continual communion with God.
The church of Laodicea is a rich body. In the message to them, they have to be reminded that the wealth they have on Earth makes no dent on the poverty they have in spiritual matters, and that they are 'lukewarm' in their devotion to God. There is much that can be said about what it means to be lukewarm, but turning to verse 21 we see that the church is given a vision of something far greater than the riches they are relying on. After all, the throne of Christ is no small seat of power, but as Peter describes it:
Corresponding to that, baptism now saves you--not the removal of dirt from the flesh, but an appeal to God for a good conscience--through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
1 Peter 3:21-22 (NASB)
Angels, authorities, and powers are subject to the throne of Christ. The things of this world that we seek are too small, they are as nothing compared to the vast riches we have in Christ. To the church of Laodicea, and any of a similar mindset, the desire for earthly wealth is a distraction from the fullness of what awaits those who put their hope in Christ.
The overarching thread of salvation woven throughout the general epistles, though, is that this is all through and for Christ, and as He is better than anything we have on this world, so His salvation is greater than anything we can have through other means, and the weight of our treatment of salvation is greater than how we handle any other subject. This is why false teachers are viewed in such a harsh light: what they do with the gospel is objectively far more important than what they do with anything else. We cannot honor God or do any ultimate good if we will not handle this matter well, and we cannot handle it well if Christ is not the focus of all of it.
Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to [obtain] an inheritance [which is] imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time.
1 Peter 1:3-5 (NASB)
For this reason we must pay much closer attention to what we have heard, so that we do not drift away [from it.] For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.
Hebrews 2:1-4 (NASB)
In Christ, through the salvation He offers, we have a new and better identity, one that is pure and washed free of all sin and corruption, that includes authority and coming glory, that allows us to reside joyfully in the presence of God forever, without fear of further pain or death. This is founded on the work of Christ and grounds everything we are and everything we do. Let us look forward with joy and expectation, patiently awaiting the fullness of this great salvation, as James reminds us:
Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near.
James 5:7-8 (NASB)
If we are truly grounding ourselves on this promise and on patiently waiting for it, our lives will be impacted. This will be the focus of the final post in this series.
One common theme raised throughout the general epistles is that of false teachers. This seems to have been a fairly constant issue in the early church, as it is referenced by every single author of a general epistle, discussed by Paul, and even briefly described in Acts. Jude, who sought to write a letter about salvation, instead found the need to address false teachers too pressing to delay. Peter, who spent his first letter largely concerned with salvation and Christian living, had to write (or at least dictate) a second that dealt heavily with false teachers. James, in a letter that is almost entirely about living out the gospel, found need to make a point about false teachers his audience needed to avoid. This was a rampant problem, and not one that has ever really gone away.
For who provoked [Him] when they had heard? Indeed, did not all those who came out of Egypt [led] by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who were disobedient? [So] we see that they were not able to enter because of unbelief.
Hebrews 3:16-19 (NASB)
The authors of the general epistles, when confronted with the notion of false teachers, thought back to the period after their ancestors left Egypt and before that congregation entered the promised land. There is much to be said about the apparent cultural importance of these events, that details of individuals such as Korah and Balaam found their way into the immediate thought processes of so varied a group of individuals. For now, however, we will focus on what these citations say about the false teachers of the day.
2 Peter mentions Balaam as an archetype of the teachings he was condemning in 2 Peter 2:13-16. Here, Balaam is described as loving "the wages of unrighteousness," and those who are seen to be following after his character are described as "...stains and blemishes, reveling in their deceptions, as they carouse with you, having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children" (2 Peter 2:13b-14 NASB). In Jude 11, readers are warned that "for pay they have rushed headlong into the error of Balaam." John condemns the church in Smyrna, "'But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit [acts of] immorality" (Revelation 2:14 NASB).
We know little about Balaam son of Beor, but the bulk of what we know is in Numbers 22-24, and we find in two different Biblical sources that he was later killed by the people of Israel while his town was being destroyed. The cultural understanding of what Balaam actually did must have drawn from other sources, however, because the actual narrative does not contain everything said of him here. Either way, the image being given of the false teachers of the day seem to include significant immoral behavior and an open enjoyment of their unrighteousness, as well as a certain amount of greed that drove Balaam to answer Balak's call after being told by God not to. This last point also indicates a disregard for God's command.
In Revelation, Balaam is associated with the Nicolaitans, a heretical sect which held that spiritual freedom was a license to live immoral lives and seems to have been present in Thyatira and Pergamum as well. Given the emphasis on good works in James, it is distinctly possible that the groups he was addressing were, if not Nicolaitans, at least similar to them in doctrine. If Peter and Jude have the same understanding of Balaam as John does, which seems likely from their descriptions, then they might also have been addressing the rise of the Nicolaitan sect. Given the context of the phrase in which Jude's use of Balaam appears, he may have also been citing Balaam's involvement in Balak's jealous attempts to usurp the will of God through sacrifices and condemn God's people.
The stories detailed above both take place during the Exodus, which is also referenced at length in Hebrews, notable here because it was a formative period in the development of Judaism. There is a certain degree to which the Jewish authors of the general epistles can look back to the wandering in the wilderness as a definitive period in establishing their identity, religious expression, and the promises God had made to their people. While they appear to have generally understood the rise of the church as the fulfillment of many such promises, there seems to have been an acute understanding that there was something new at play in the world that was unlike anything that had come before. In such a formative period, that would define much of Christian identity, religious expression, and the nature of God's promises and fulfillment, it should not be a surprise that the minds of the generation that saw God descend in human form went to the generation that saw God descend on Sinai. But not every general epistle goes to that history, or even to that level of specificity.
Let not many [of you] become teachers, my brethren, knowing that as such we will incur a stricter judgment. For we all stumble in many [ways.] If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. So also the tongue is a small part of the body, and [yet] it boasts of great things. See how great a forest is set aflame by such a small fire! And the tongue is a fire, the [very] world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of [our] life, and is set on fire by hell. For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no one can tame the tongue; [it is] a restless evil [and] full of deadly poison.
James 3:1-8 (NASB)
The epistle of James is, primarily, a study of the Christian life, and some parts are debated as to their influence on the doctrine of salvation. But in chapter 3, James (while still discussing the general expectations of Christians) focuses in on teachers. The first verse sets the tone, that teaching is a risky venture, and the rest of the chapter expands on the idea that our speech cannot be trusted unless our tongue is tamed, and even this is beyond our ability to do alone. We tend to read this passage as a command to all Christians to watch our tongues, and it is certainly useful in this way, and not contradictory to the broader context in which it appears. The fact that it appears as a clarification of a warning to teachers means that we can also look at it as a solid text to examine the nature of false teachers.
The warning is simple: teachers are held to a high standards of accountability for what they teach, and the means through which they teach is corrupt and in need of purification. Our tongues can guide our entire lives, especially if we make our living through speech, and if we do not have this under control everything else will suffer. In this way he is, somewhat indirectly, warning that the false teachers, those who do not have bridled tongues, who allow blessing and curses to come from the same source, will lead themselves and their hearers astray. Everything described in the rest of that chapter, when applied to the body at large, is a matter of significant concern. When applied to teachers, it is harrowing.
Jude, in one sentence, describes the false teachers of the day in a very concise way: "For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah" (Jude 1:11 NASB). Balaam and Korah have been addressed already, and Cain is known for being jealous of his brother, offering improper sacrifice, and causing destruction and division. This all brings us to the big picture.
The general epistles, while addressing different audiences at somewhat different times, have a certain unity of description when addressing false teachers. They are described across the board as jealous, greedy, destructive and divisive, and dismissive of God's commands. This is all fine, and fairly easy to understand, and we can certainly apply the set to false teachers today; but probably the least clear common description best sums up the lot of them: these are people who would offer an improper sacrifice to God. But what does that even mean in a context where the sacrificial system is seen as superseded by a once-for-all sacrifice by Christ? Let's close this post by looking at that issue.
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR [God's] OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.
1 Peter 2:9-10 (NASB)
Hebrews seems to be concerning itself with attempts to return to the Mosaic law rather than welcoming the freedom available in Christ, while authors like James and Jude are discussing teachers that are disregarding all semblance of righteous living in favor of wanton immorality. Both extremes end up doing the same ultimate thing: offering up to God a form of faith that is unacceptable to His standards, instead of relying on the accepted blood of Christ. All of the forms of false teaching end up rejecting the true Christ and His work in favor of a religion that is, in the end, empty. The motives of false teachers may vary, but the end result is always taking the people of God and offering through them a lifestyle that will be rejected by Him.
In contrast, then, the teacher who is honoring God properly is one who operates out of humility rather than jealousy, charity rather than greed, seeking unity and seeing life blossom in their congregations rather than destruction and division, respectful of God's commands without being legalistic, and leaning on the sacrifice of Christ rather than offering up a life that is marked by corruption. But the true mark of a sound teacher is the salvation they preach, and this will be the topic of the next post.
The epistles are a deeply important part of the New Testament and the Bible as a whole. Where the gospels reveal the person and teaching of Jesus and the example He sets and detail His atoning death and resurrection, and Acts gives us insight into how the early church was formed and functioned in light of all of that, it is the epistles that really unpack for us what so much of this means for our daily lives, how the teachings of Jesus became the theology of the church, and how the whole story of the Bible fits together and hinges on Christ.
Of the twenty-two epistles, we can say for certain that thirteen were written by Paul. These Pauline epistles tend to be more densely packed with theological discussion, openly addressed to specific situations and therefore concerned with very concrete application, and longer than the remaining epistles. This is great for the unity of our understanding, but it does tend to mean that our preaching and study of these issues are frequently limited in scope to one man's theology--admittedly, a man writing scripture under the divine inspiration of the Holy Spirit and therefore trustworthy in his teaching, but still only one man--when there are nine other books that explore some of the same themes and can offer, at the very least, a different perspective.
The following three posts will each study the general epistles' handling of one major theme. The first theme will be false teachers, the second will be on redemptive history and the nature of salvation, and the final one will be the Christian life. This sequence is intentional and bears consideration when reading the following posts, because the overarching sequence will influence how they are each presented. We will begin by narrowing our focus only to that which is valid theology, and then we will explore the heart of that theology, and then how to live that theology out.
This site has been quiet for a little while because there has been a lot of things keeping me away. I apologize.
While I've been gone, however, I preached a sermon. This was the last in a series on the differences between our perception of certain spiritual matters and the Biblical reality of them. I was asked to preach on the reality of Heaven and Hell and, due to the circumstances that day, was asked to keep it shorter than usual. I almost succeeded. At any rate, in trying to shorten the message, I decided to focus less on the details of both places and questions that arise about them, and more on the point of both places.
It was also the last sermon given at our church plant before we merged with an established church in town. Please keep that transition, and the mission we're bringing to that body, in prayer! I'm sure I'll have more to say about that another time, but for now, let's focus on the sermon.
The Sabbath is a tricky subject. God clearly takes it seriously, but with parts of the New Testament seeming to suggest it is primarily just a sign of the rest we have in Christ, what do we do with it? Why do some Christians observe a weekly Sabbath while others don't?
Yesterday, I preached an overview attempting to navigate the major points the Bible gives us about the Sabbath and what it means for the Christian life. This sermon was delivered at the Haven Church of Fitchburg in Fitchburg, MA.
The following is a revisit of a topic originally written for the now-defunct Examiner.com, where I had a column about Christianity for a time.
I have heard more sermons on David killing Goliath than I can count. It's a popular topic, and one which is easily recognized by our culture even by individuals outside of the faith. This isn't surprising--we all face massive and frightening forces in our lives, whether they are embodied in a person or a government or an employer or whatever else, and it is nice to believe that we can still hope for victory over them. So we keep coming back to this passage, and looking for ourselves in David, and seeking ways to apply the lesson of David to our own trials.
Now, this is fine. It is a valid lesson to teach, that we can trust God like David did, that God is always more powerful than whatever stands against us, that boldly stepping forward in the name of God under His promises is better than relying on the best armor or the best weapons or our own read of the circumstances. We should be teaching these things. I would simply like to add a consideration to the list of ways David and Goliath can be understood, and one that I have never heard from a pulpit. I submit that we are more often like the army of Israel than like David.
I should clarify. I do not mean to suggest that this is a better read of the point of the story of David and Goliath. The point of that story, in its original context, is about David. What I am saying is that this story also contains imagery that can help us understand the gospel, and if we are going to look at it through that lens, I submit that this approach is just as valid as the one that posits David as an example for us.
Now the Philistines gathered their armies for battle; and they were gathered at Socoh which belongs to Judah, and they camped between Socoh and Azekah, in Ephes-dammim. Saul and the men of Israel were gathered and camped in the valley of Elah, and drew up in battle array to encounter the Philistines. The Philistines stood on the mountain on one side while Israel stood on the mountain on the other side, with the valley between them. Then a champion came out from the armies of the Philistines named Goliath, from Gath, whose height was six cubits and a span...the Philistine said, "I defy the ranks of Israel this day; give me a man that we may fight together." When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.
1 Samuel 17:1-4, 10-11 (NASB)
So much of what the world sees of Christianity in public these days is reactionary. In lawsuits about civil rights being infringed, in opposition to selected media, in political backlash, in trying desperately to hold off a feared possible future condition. We so often accept this as boldly standing up for our faith, but it is never the church that really steps forward and starts something new, or bold, or supernatural in the public eye. It's just boycotts, and campaigns, and court dates. We do not look like we are fueled by anything different than the world around us. We talk in church about how Christ promised to build His church and how the gates of Hell will not stand against it, but then we just...wait for it to try, and then react.
So often, we hide in our little camps, and we cower when we feel our way of life is threatened, and then we champion everyone we see as trying to bring some form of deliverance, even if the benefits only really apply to themselves.
Israel was in a bad way when this story kicks off. The nation has a king who has started to go mad, the people are facing down an enemy they have been dealing with for generations, and now the entire army is cowering from a single warrior who stands and insults them all day. Goliath is a frightening guy, and his offer is a pretty grim one for whoever steps forward. The passage above cuts out most of the description of how scary he is and the details of his insult, but the basic facts are that he is large, well armored, well armed, and is demanding to face a single combatant knowing full well there is not a single man in Israel that can match his raw physical power.
The armies of Israel were waiting. They hid in their camp and cowered when Goliath stepped forward and waited for a deliverer. Saul tried to bribe someone, anyone, to stand up as a deliverer, even if only to gain the king's daughter as a wife.
The thing is, this state of being makes sense before a true deliverer arrives. Before the victory is won. We knock on the Israelite army for enduring Goliath's taunts without answer, but the fact is that unless God was with them, they really didn't have any other choice. And this is the way it is with the lost in our world. Every human being is born in need of a deliverer. We face the power of sin and death, which stands over us strong, well armed, seemingly immune to defeat. The fact is, the state of the Israelite army in that day is a great picture of the natural state of all men.
All men, save one.
David arrives on the scene to a lost battle that has yet to even begin. For forty days, Goliath has been taunting Israel, and no one has taken any action. They draw up in their battle lines, they listen to the words of the Philistine, they tremble with fear, and then they just go back to waiting. Goliath has basically already won his prize: the offer he makes in his taunt is that whichever champion wins the single combat, his side will have the other as servants. No one has yet faced Goliath, but they can't very well leave the valley until someone does; if they leave the scene, the Philistine army will advance on their homes, but if they risk sending someone out, they'll lose everything. If they ignore the charge of Goliath and advance, they not only have to contend with him, but the whole of his army which would still hold the high ground. They are at the mercy of Goliath and his army for as long as they wait there. They are as good as slaves already.
Now, I've said that there is value in trying to find ourselves in David, or in trying to apply the lessons learned from David to our lives. And I stand by that. I also believe that when that is all we talk about with this story, we lose sight of finding Christ in this story.
Because David is a type of Christ here. Christ steps into history, in the midst of a war against sin and death, where mankind has been functionally enslaved and no amount of fighting or not fighting can change that fact. We can't just leave sin unchecked, or it will overrun us. We can't advance on it in our own power, because we are ill-equipped to handle the forces it can muster. And who among us can step forward to conquer death itself, sin's greatest champion, and hope to prevail?
Both David and Christ leave their homes to enter a battle they had no need to fight. Both strive after God's glory, and in the process, set aside earthly tools of defense and conquest, and step forward into a confrontation that promises death. David lays his life on the line to prove that there is a God in Israel, and Christ lays His life down to prove that God has come among Israel. David and Christ both conquer not as a king, or as a warrior, but as a shepherd who puts his life between his flocks and that which threatens them. But where David deals the killing blow, Jesus receives it.
Thus David prevailed over the Philistine with a sling and a stone, and he struck the Philistine and killed him; but there was no sword in David's hand. Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him, and cut off his head with it. When the Philistines saw that their champion was dead, they fled. The men of Israel and Judah arose and shouted and pursued the Philistines as far as the valley, and to the gates of Ekron. And the slain Philistines lay along the way to Shaaraim, even to Gath and Ekron. The sons of Israel returned from chasing the Philistines and plundered their camps.
1 Samuel 17:50-53 (NASB)
When David kills Goliath, the Philistines realize that they've lost and begin to run. The army of Israel rises up and enjoys the spoil of a battle they could not lift a finger to help win. David has acted on their behalf, and now they get to enjoy the victory. The Philistines flee before them, the power to do war is completely lost among the Philistines and they fall by the swords of Israel. It was David who won the day, but it was the people who sat on a hill for forty days who get to savor the victory and go forth in power and courage against a foe they could not have defeated just moments before.
The analogy between David and Christ begins to break down here, but it isn't because any part of it isn't true for Christ. It's because we, despite living in the glow of Christ's victory, despite watching our greatest foe fall, despite knowing that if we will only rise up the enemy will flee, we continue to sit on our hill. When we take a reactionary approach to the world around us, when we refuse to go out because we fear how the world will receive us, when we expect new deliverers, we fail to embrace the victory that has been won for us. The spoils are waiting. The enemy flees. But until we begin to press forward, we will continue to live as slaves to a defeated enemy, waiting for a deliverance that has already come, hiding from a threat that has been slain.
The battle is won! Go forth boldly in the victory of Christ!
Between my experiences in church planting over the last decade, and the people I know at school and at various gatherings, and just my life in general these days, I meet a number of people who take some measure of interest in church planting. Which is great! I love talking about it, and expect that I'll be talking about it a lot here. But I have picked up the habit of beginning by warning people that if they intend to get involved in church planting, one of the most important things they need to do (aside from prayer and normal planning matters) is adjust their definition of success.
What I mean by that is actually fairly simple: success in church planting is more about faithfulness to the call than about money raised, or seats filled at launch, or baptisms in the first couple months. These things are important, we should strive to be actually making an impact on the lost in our cities, but for a church planter the primary means of measuring our success is whether or not we are doing what God has called us to do. Let me point you to some examples.
One church that was deeply important to my growth as a Christian and to my move toward full-time ministry was a decent little church in the middle of the Pioneer Valley. This church was planted about ten years before I arrived at it, and wasn't what most people would consider a successful church. It still relied on donations from outside (and still does, to some extent), people mostly in Texas and Oklahoma that believe in the mission and faithfully give month after month. Why? Well, when the original team came to the area, they had very southern ideas about church planting methods, and none of them worked. But in working near a major college campus there, they found themselves acquiring a handful of students. At first, the temptation was to turn these students around and use their energy to recruit adults and get the type of people they had been told to get: stable families who can invest for multiple generations and can be convinced to give enough in tithes and offerings to get the church financially sound within a few years.
But nothing they did in that sphere worked, and more students were beginning to show up. The day came when they had to take a step back, realize that God was actively giving them a body of new believers that needed to be taken seriously as disciples, and give up on the idea of making a church that looked like what they had always been taught was a successful church. In the years since redefining their idea of success, that church has never reached full financial freedom, still holds more students than locals, and watches its population turn over almost completely every four years. But hundreds of people have come to Christ, been put on mission, and sent out as maturing disciples to impact the world wherever they went. The church has seen massive returns on their investment in the lives of people who would have been largely ignored in a different model, and God has been glorified throughout.
My third church planting work was also the first one that I led. My wife and I returned to a town that had already seen a church plant fold after the planter walked away from the faith, because we knew the work wasn't done and that we were being tasked with doing something about it. We went in with high hopes. God was going to do amazing things in that city through us! It was going to be awesome, we were going to really make an impact and start a church that would be in a prime position to send new plants out throughout a region seriously lacking in active churches. We met regularly with another family who had signed on to the work. We did the legal stuff to make it a real church. We bought supplies and started doing meetings outside and inviting people to join us. And...nothing happened.
In our prayers, we felt convicted to really give the task our all, for a short time. We didn't know what would come of that, but we were willing to do it. I was working at a college and got laid off every summer, and it was appearing that my time at that job was coming to an end anyway, so we talked and prayed and pondered and came to the understanding that when I got laid off, instead of picking up sporadic hours or looking for something else, I should devote my time to the work for the entire summer. Treat it as my job until September, and then revisit and see what God was doing. So we did. We bought some more supplies, especially Bibles, and I began making daily trips downtown and praying over the city and talking to people and seeking opportunities to share the gospel. An opportunity came to attend an upcoming conference as a church planting pastor, and I leapt at it. It wasn't until the following February, but man, think about how far we may have come by then! And then my health rapidly deteriorated. And problems started arising, and by the time September came around, we seemed to have actually gone backward.
When we took all this to God and got confirmation that our time working in that town was over, at least for now, it was heartbreaking. I felt like we'd failed. I didn't know why God would have even called us to the work if He didn't intend to do anything with it. But then some other things started to happen.
We had had what many would call a real failure under our belts, and it tested us in a big way. And it wasn't until we were dealing with that that we found ourselves more committed to church planting than ever. This was the first real confirmation that we weren't just following a fad, but that God had really placed something on us that could burn bright and survive even a catastrophic collapse of everything we thought we knew. We needed some time to recover, but we were hungry for what God had lined up next. The months passed, and I had trouble finding a new job, and our reliance on Him became ever more apparent, to the point where what resolve we had to make things work for ourselves was broken. We came to really understand that God will provide, even if we don't see any way for Him to do so.
When I went to that conference, wearing a badge that labelled me as the pastor of a church that no longer existed, I was confronted with a host of opportunities and lessons and was able to connect with God about the mission and my place in it in ways I never had before, and I realized I never would have been there if it hadn't been for that plant. And then, when we had the chance that summer to meet with another church planter and offer our help if needed, and our brief lunch meeting turned into a two-hour blast that revealed that this was where God wanted us next, I learned that God had not wasted any effort. The supplies we still had from our plant met needs this new plant had, and my experiences gave me insights that pastor was eager to hear. We were a month into working at that plant when we realized that our closed church had, among other things, prepared us for this specific opportunity, and our willingness to follow every step He laid out for us and then apply it all where He intended meant that we had been, in the end, successful. We faithfully did the task set before us, and there is nothing more that could have been asked of us.
I wrote the following a year ago in an attempt to explain one aspect of this:
Consider the church in America.
There are places in this nation where the land is soft and yielding, where you can throw a hundred seeds, and ten good plants will sprout, and a thousand weeds, and the church will praise the massive amount of growth.
And there are places in this nation where the land is rocky and dry, where you can throw out a hundred seeds, and ten good plants will sprout, and they will stand alone in an otherwise barren field.
And it is growing increasingly frustrating to see people from the first land mourning how hard it is to see growth in the latter, and proclaim that they alone can farm it.
People come to church planting with settled ideas on what success looks like, and as someone working in New England, this is nowhere more apparent than in the people who come from the south and expect their systems to work here the way they do there. I can't count the number of times I've listened to people from the south talk about how churches in the northeast are dying and need some of whatever is working in the south when they first arrive, and then bemoaning how hard the soil is and how the gospel just can't penetrate the culture after they've been here a little while.
Listen: the ground here is tough, but it will always feel more tough when you use the wrong tools and expect a crop that doesn't grow in it.
What is happening is that people come here expecting to use the systems they've always known and seeing the results they've always seen. And if they don't adjust their definition of success, to at least accommodate the possibility that the church will look a little different once it gets going, they will always feel like a failure. It is always more important to faithfully follow the call on your life, and to find how to get the gospel to people in your context, and to nurture whatever crop may grow from it, than to make your dream church or a copy of the church that sent you. Do not change the message of Christ; but learn to recognize what you are used to from your culture rather than from the Bible, and be prepared to lose those things in the face of a different culture. And when God closes a door, or a church plant, don't jump straight to looking for a window. Be sure you are on the path you are supposed to be on, thank Him for using you in the way He has, and then start looking for what He has next. Learning to follow His leading, regardless of outcome, will put you in a better position than anything else you can ever learn.
Church planter and ministry student with a bad habit of questioning authority and writing too much.
Scripture quotations taken from the NASB. Copyright by The Lockman Foundation