The Awakenings

Missions: Where have we gone wrong?

2006-11-17T12:46:00.000-08:00

Book Review

James F. Engel and William A. Dyrness, Changing the mind of missions: Where have we gone wrong?, (Downers Grove, IL: IVP, 2000).

In Changing the mind of missions, James Engel (founder of Development Associates International) and William Dyrness (Dean of the school of theology and professor of theology and culture at Fuller Theological Seminary) seek to present their findings on the crisis that has arisen pertaining to the North American and Western missions.
The book was divided into seven chapters and begins with a case study on a fictitious scenario of the Global Harvest Mission (GHM) and First Church of Rolingwood to illustrate the dilemma faced by a typical Western church. The first three chapters dealt with the present crisis in missions and where missions have gone wrong. They recognised there is a shift of missions initiative to have moved to the two thirds world. The reason for the closing door on the Western influence of missions in the world was due to their failing in understanding the ‘mission statement’ of Jesus Himself (Luke 4:18-19) and downplaying the Great Commission (Matt 28:18-20) to just proclaiming and winning souls rather than making disciples worthy of the Lord Jesus Christ. The way modern missions continuing in their past practices to evangelize are arguable as they were perceived as not moving with time (we are living in a postmodern world!).They are also guilty of reducing the world missions to a managerial enterprise, evangelism void of discipleship and local churches have lost their role in reaching out, and are exiled to just being the fund provider and missionaries’ sender.

In the remaining chapters, the authors call for a ‘gracious revolution’ in missions, which is desperately needed in the postmodern world. Managerial Missiology was criticized as not having foundational biblical truths, and the authors urged a paradigm shift in modern missions thinking, seeing and acting from a kingdom’s perspective. Social transformation need not be abandoned in the pursuance of evangelism, but it should be partnered fully with the evangelism. The emphasis of change is doing things the ‘community’ way where mutuality and accountability of individuals must take place. Only through the community’s life and its obedience to the gospel can “members minister to each other and to the world under the lordship of Jesus”. The authors believed living in the postmodern times have seen the increase in the interest of many in spiritual things. The church therefore is urged to take advantage of this situation, and rise to the challenge to creatively influence the current culture. Missions should therefore be the utmost outcome from the lay people’s initiatives and local church should be restored to its central role in the reign of Christ. All in all, missions need to be reengineered to become relevant in the changing world to respond to the needs of a generation hunger for an experience of God.

This book presents us a fearless critique of Western missions. It is true that the scientific strategies and numerical success were adopted as part of parcel of mission work across the world. For example, most churches in Malaysia that was once planted by missionaries from the Western world are pre-occupied with numbers and methods to win souls. This eventually leads to unhealthy outlook and questioning when a church fails to meet a certain target of conversion. All would agree with the authors on the notion that Western missionaries have done a poor job in making disciples, fulfilling only half the truth of the Great Commission and even worse in bringing social transformation together with our gospel proclamation. The highlight of the need for global partnerships to form between sending mission agencies and the receiving churches are to be commended as we are living in a world of communities where cooperation is much needed between both sides, both to touch lives and to work out discipling process contextualized to a particular cultural context.

In exhorting readers to come back to biblical fidelity, I feel their treatment of the Scripture lacks the balance and objectivity. For example, the authors make Jesus’ messianic statement in Luke 4:18-19 the paradigm for ours as well. This quotation has a messianic nature portraying Jesus as the only one fit to fulfil the Scripture (Luke 4:21), thus the ministry listed could only be fulfilled by our Lord Jesus, and indeed He did. No doubt Jesus was concerned with the physical sufferings of his people such as poverty, leprosy, imprisonment and blindness, but He was clearly more concerned with their spiritual state of poverty and blindness as indicated in John 9:39. Andreas Kostenberger has also demonstrated that the followers of Jesus are not necessarily called to do the same works He did.

Furthermore, as the authors are clearly against a single minded focus on evangelism or ‘just preaching the good news’, their zeal to prove otherwise was not justified with these verses, as ‘preaching’ and ‘proclaiming’ the good news are also mentioned. Using Jesus as the missionary figure in their book was clearly justified but unfortunately, his purpose to call back those who are His to return to Him was not just done merely with setting people free from their diseases or demon possession. Jesus Himself preached (Mark 1:38) and commanded His disciples to do the same (Luke 9) so those who are lost would be saved (Luke 19:10). One would understand the authors’ call for stronger emphasis on making disciples, but not making evangelism as a priority in our mission clearly dismiss all understanding of ‘winning souls’ for Jesus and expanding His kingdom. This also contradicts with the apostle Paul whose primary focus was on preaching the good news. (1 Cor 1:17, 2:4-5; Rom 1:9, 10:14-15). If social ministry is to be the priority of all that Christians should endeavour, we would not be in any way prioritizing the Great Commission which the authors clearly use to argue their case. The priority should always be on souls, as these souls are whom we want to build as disciples!

Engel and Dyrness also said that “the existence of a need in and of itself does not signify a call to ministry”. I think this point is missing the core of Christianity and will effectually undermine, if not terribly misleading to the non-missionary reader. By and large more and more Christians think they need to have and develop some sort of ‘spiritual gifts’ FIRST before serving God. If we are to follow the authors’ proposal to join God where He is working, all Christians are called to ministry as God is working all the time! The world is in dire state of needs spiritually, and if we see an existence of need and do not emulate Jesus’ compassion in loving them enough to minister, we are definitely overlooking Christ’s command to pray for workers to be sent into a field ready for harvest (Matt 9:37-38). In all the technicality of ‘ministry’ and ‘spiritual giftings’, we forget that every Christians are called to evangelise, harvest and be builders of His kingdom.

Engel and Dyrness also points constantly to the differences between the modern and postmodern world and lump all issues raised under the reproach of modernity. There is seemingly an uncritical acceptance and accommodation to postmodern values and realities. But in reality, every era has its own challenges and difficulties just as modernism has. I believed post-modernism can also prove to be dangerous to the health of the church, and not just benefits. Among other things, post-modernism has allowed music to pre-empt the place of theology in defining true Christian worship. Christian rock which adopts its trends from the secular rock n’ roll style are creeping into the church worship service, often goes unchecked of its source and its motivation. Does this kind of worship revolution lead us to greater revelation of the truth, or further away from the genuine worship from the heart, sung through classical hymns and choruses of adoration and thanksgiving? In the name of postmodernism, I think the authors are guilty of redefining mission too broadly thus justifying a compromise of faith and sound theology because of cultural inclination towards ‘feeling’ and relativism.

The authors advocated a paradigm shift of the Western mission thinking to ‘kingdom paradigm’ where they return to biblical fidelity and doing missions the way God initiated. As apostle Paul rarely did his missions work alone, the mission agencies should characterize themselves as modern equivalents of biblical model of teamwork. Discussion on partnership between churches and mission agencies are greatly emphasized. Just like ‘no man is an island’, collaboration among Christian communities of different specialisation and skills should be highly exhorted. This book signifies the importance of ‘making disciples’ of the next generation of believers in order to raise up more Bible-based, Theology-sounded and Word-grounded believers for Christ. This notion will disturb the comfortable Western mission worker. I believed the world of missions is not as dim as discussed as changes and challenges mentioned are not entirely new. Some agencies and local churches are continuing their labour of love, and they are thriving and experiencing record growth in financial support and also in their reaching out to unreached people groups. Whether it is a model based on modernity approach, or model in response to postmodernism- as long as accountability, stewardship, strategic planning and a continuance in following the biblical model of teamwork with fellow saints around the globe is firmly established, the concept of mission will not be obsolete and will continue to flourish from one culture to another. Whether one agrees with the authors or not, it will challenge the minds of mission workers and all those who are connected with them. Maybe a case study of real people in real organisation would have sounded more convincing and compelling to read.

What’s so amazing about grace?

2006-11-17T12:20:00.000-08:00

Book Review

Philip Yancey, What’s so amazing about grace? (Grand Rapids, MI: Zondervan, 1997).

In What’s so amazing about Grace?, Yancey opens his book by telling the readers that grace is ‘the last best word’, of which he tries to prove it throughout. Grace is the unmerited favour and forgiveness is the undeserved ‘gifts’ from above. Yancey expounds on what real grace is, based on the Scripture- scandalous. Real grace from God is amazing and incredibly boggling to the mind as it introduces a new theory in math that does not add up. We who deserved wrath received grace we do not toil nor earn. God is forgiving us, who finds it hard to forgive wrongs done against us of the size of anthills, of our mountainous debt! Real grace loves the unlovable, forgives the unpardonable, embraces the outcasts. The church is given this mandate to exuberate this real grace to the world. Sadly, most of us fall short of living what we preach, and many have chosen to be the agents of judgment instead of agents of His divine grace. Yancey, with the telling of histories and contemporary stories, is challenging the partakers of the divine grace to impart grace to the world of ungrace. When this takes place, we taste the incredible freedom from the bondage of unforgiveness and bitterness of our hearts.

Philip Yancey was awarded the Gold Medallion Christian Book of the Year award for this book in 1998 by the Evangelical Christian Publishers Association. It went on to be an immediate bestseller, for the obvious reason- we experience grace so rarely, let alone linking the word ‘amazing’ with it. This book brings back the biblical concept of grace- the core of Jesus’ message when he was walking on earth. It provokes my mind when all we are asked to do is to receive the love God has for us- accepting it freely. Truly, the world is starving for grace, and it is through this channel of grace, our hunger for love, justice, righteousness are satisfied and finds its rightful place.

Yancey guides the readers gradually to a clearer understanding of grace by using stories, in much the same way Jesus did! The honest stories of ungrace opens our spiritual eyes to see the world is in dire needs of real grace from the one agent that is able to give- the Christian community. Yancey does not provides systematic approaches and methods in giving grace for those whom we labelled as ‘undeserved’, nor does he teaches us how to forgive those who hurt us and brings us resentment. I believe this was left out intentionally -simply because there are no methods to remedy a bitter situation unless there is a change of hearts. ‘I am commanded to, as the child of a Father who forgives’. Utterly simple and utterly confounding. There is no place for grace if there are no potential reservoirs of God’s mercy.

Everyone who read Yancey’s book would be drawn into his genuine approach, his own vulnerability and his honest flaws. His point on churches being legalistic on trivial matters deserves applause. We have much to say against hairstyle, jewellery and fashion trends of our young people, but not a word about racial injustice and the plight of the destitute. Whatever happens to social actions? Whatever happens to exposing our people to contemporary issues of the nation and having an answer (biblically) to them? Have we been so inward looking that we lost the gist of being the light of the world and be the answer to the nation’s plight? This book is especially challenging and fearless in tackling the ‘uncommon’ or ‘unheard’ off issues such as homosexuality, politics, abortion and other tough issues that evangelical Christianity refuse to deal with.

God is a god of grace, not judgment. The church must be the instrument of grace, and not the channel of judgment and wrath. We are defeated of our efforts to shine if what comes out from us is darkness (ungrace), not light (grace). We must rebuke the spirit of distrust that hold the church down for centuries, and it all starts with us:
“Squeeze a rubber bulb, and droplets of perfume come shooting out of the fine holes at the end. A few drops suffice for a while body; a few pumps changed the atmosphere in a room. That is how grace should work, I think. It does not convert the entire world or an entire society, but it does enrich the atmosphere.” [emphasis mine-158]

I am reminded again that we are called to be the ‘aroma of Christ’ (2 Cor 2:15) among the people surrounding us. Let us not forget our calling as disciples of Jesus- to be the dispensers of God’s grace. This reminder to preach grace and forgiveness- ‘the talk’ of the Kingdom of God as the alternative to the pagan kingdom’s eye-for-an-eye concept comes in aptly for my church and ministry. Grace works on two levels. It transforms the relationship between God, and us; and transforms the relationship between the world and us. This book taught me about how the divine relationship can and should transform my earthly relationship with people. God went through such extent to show amazing grace to me, who am I to treat others any differently!

What is left to say now, in the words of Douglas Coupland, who coined the term ‘Generation X’:

“I need God to help me give, because I no longer seem to be capable of giving; to help me be kind, as I no longer seem capable of kindness; to help me love, as I seem beyond being able to love.”

Piper, "Let the Nations be glad!"

2006-11-17T12:07:00.000-08:00

Book Summary

John Piper, Let the Nations be glad!: The Supremacy of God in Missions. 2^nd ed. (Grand Rapids, MI: Baker, 2004).

Let the nations be glad! is Piper’s offering of a revised and expanded edition of a theological and biblical defense of God’s supremacy in all things. His work’s emphasis is on the application of the sovereignty and supremacy of God towards the area of world missions. Drawing on texts from both the Old and New Testaments, Piper’s basic aim of the book is to demonstrate that proper worship drives missionary outreach.

Part I deals with the purpose of missions (worship), the power of missions (prayer), and the price of missions (suffering). Piper relates missions to the supremacy of God by insisting that missions is not the chief end of the church, worship is. Missions exists because worship doesn’t. Worship therefore is the goal of missions because in missions we aim to bring the nations into the enjoyment or delight of God’s glory. Even more than that, the impetus behind true missionary zeal is a heart that is satisfied in the glory of God. Therefore, worship is also the fuel of missions which leads to a greater worship of God worldwide.

Then, Piper shows the key role of prayer plays in missionary effort. As the proclamation of the Word and deed of Christ goes forth to bring faith and obedience of the nations, prayer is the means to releasing the power of the gospel. Its purpose is to make known to all that the victory belongs to God and for His glory. Prayer is a “wartime walkie-talkie” given by God to call on him for air cover when we are on the frontlines of the battle. Piper closes Part I with a powerful and insightful section on suffering that will inspire many to count the cost of following Jesus. In fact, Piper believes that loss and suffering, joyfully accepted for the kingdom of God, will show the supremacy of God’s glory even more clearly than all worship and prayer combined.

Part II presents Piper’s thought on the eternality of hell, the necessity of the atonement, and the necessity of faith in Christ for everlasting salvation. In this section, Piper interacts with a number of different “theological’ views of eternal punishment, including annihilationism and speaks against the view that speaks of possible salvation of those who are ignorant of Jesus and his saving work (i.e. through other religions yet ‘fear God’). Since the incarnation of Jesus, all saving faith must be fixed on him and salvation is found in no one else but in the Son of God. Piper also deals with the concepts of “reached and unreached people groups”, the biblical phrase of “all the nations”, the Great Commission and related topics.

The penultimate chapter in Part III demonstrates how compassion for the lost is directly related to the passion for God. Here, Piper mainly elaborates on the work of his mentor, Jonathan Edwards (18^th century pastor/theologian). If Jesus came not only to vindicate God’s righteousness and uphold God’s glory, but also to rescue sinners from everlasting misery in hell, so the church must follow in Jesus’ footsteps to be motivated the same. One great addition to this revised edition is a chapter on ‘worship’ where Piper clarifies its essence as an individual’s inner spiritual treasuring of the character and the ways of God in Christ, and being satisfied in Him.

Newbigin, "The Gospel in a Pluralist Society"

2006-11-17T12:04:00.000-08:00

Book Review

Lesslie Newbigin, The Gospel in a Pluralist Society. (Grand Rapids, MI: Eerdmans, 1989)

This book is a penetrating analysis of contemporary religious pluralism. It touches many aspects on issues of the gospel, faith, tradition, culture, contextualization, and postmodernism. The one underlying theme may said to be the proclamation of the gospel in a pluralist society which is not domesticated within the assumptions of the modern thoughts, but rather challenges these assumptions and subject them under a new and critical light.

Newbigin develops his thoughts by showing why and how a Christian message can be conveyed and understood in a pluralist society. In religion, a pluralist tends to believe a transcendent is greater than a single philosophy can grasp hold of. He challenges this view by showing the claimants that they are asserting a source of knowledge on their own, establishing for themselves a point of reference which they deny to others. Newbigin also shows the common fallacies which are involved in a true pluralist view that is infiltrated with many assumptions from the Enlightenment and contemporary postmodern thought. There are accepted areas in which truth can be established, such as mathematics. He goes on to show that religion can be of this area of truth, and truth for all.

Newbigin also takes on issues of faith, reason and science. Newbigin’s engagement with Michael Polanyi and Alasdair MacIntyre treats this issue by showing how science does not have a privileged position in the discussion of what counts as public truth. From Polanyi, Newbigin deconstructs scientific knowledge by claiming that it derives as much from a faith commitment to the scientific community as theological knowledge from its own faith commitment. He argues that no one, including scientists or historians can completely stand outside the influences of their particular culture and tradition. All understanding whether religious or moral values, or scientific information involves a certain extent of faith and tradition. Science, for example, is counting on a socially embodied tradition that relies heavily on established doctrine which ultimately requires faith to function. Thus, there is no contention between faith and reason, but rather between different socially embodied traditions, and each attempt to narrate their interpretation of the world from their own rational framework. In doing this, Newbigin puts the whole issue of science and Christianity in a different light. Therefore, Christianity has no obligation to justify itself on the basis of secular reason, but rather must be seen as an alternative form of reasoning based on different presuppositions.

On the basis of this theoretical and social-scientific knowledge, as well as the exegeses of biblical passages, Newbigin contends that the best solution to the problem of a pluralistic culture is the local congregation proclaiming (rather than just defending or explaining) in word and deed the story of Jesus Christ as a story that places human, through a faith commitment in a society that witnesses to an alternative order. Since Christians believe the truth is revealed in Christ, we must form a responsible opinion about truth, committed to it passionately and publish it for all to share. Only in this way can the local congregation both display integrity, and submit one’s truth to the scrutiny of others- to be affirmed and modified. It is not hard to see how this relates to missiology. In terms of this view, gospel requires commitment and proclamation. This leads to a confirmation of its truth in various ways, or it may even lead to a revision of the Christian beliefs and practices.

The Suffering Servant

2006-11-16T21:05:00.000-08:00

The Suffering servant poem, Isa 53 (52:13-53:12), is one of the most familiar portions of the Hebrew Scriptures.(1) One of the most striking features of this passage is the unparalleled sufferings of the Servant.(2) The poem is divided into five stanzas (3) into three major sections: the servant’s future exaltation (52:13-15), his sufferings (53:1-9), and his ultimate triumph (53:10-12). For this reason, the final parts of Isa 52 is included because 53:10b-12 return to the subject of the Servant’s future triumph in terms reminiscent of 52:13-15, and should be studied as an entire unit.(4)

Who is this ideal servant? Recent studies have shown that many concurred that he is not Israel, because Israel can never restore itself to God and she needs the ministry of the servant. As Whybray and the others, they think that it could mean the anonymous Isaiah (so-called Deuteron-Isaiah) while some disagree as this person could not be merely any human, for he suffers to deliver people from the consequences of their sin.(5) The discussion of his identity is not within the scope of this paper. Furthermore, the Christian’ testimony is that there is one particular Jew who has lived up to the portrait offered by Isa 53, and that is Jesus Christ- the suffering and triumphant servant par excellence. (6)

This paper thus focus to present a Christological reading of Isa 53, both of his person and his work, from the perspective of Jesus himself and the early Jewish Christians attested by the NT documents. Prior to that, let’s look at the portrait of this servant described in Isa 53.

1. The Servant in Isaiah 53

When we look at the structure of the poem, each stanza reveals something different about the servant. He is exalted but shocking (52:13-15), rejected and despised by men (53:1-3), he suffers for sinners (“us”, 4-6), and in the end if he was not dead (although this seems to be the most obvious meaning), he was ‘cut off from the land of the living’ and was buried (7-9), and would receive his reward because through his innocence and righteousness, has made others righteous (10-12). This promise from Yahweh of the servant’s restoration alluded to 52:13-15, which speaks of his future exaltation.

The initial incredulity of the people and their rejection of the servant are both emphasized by his appearance and sufferings. He was a man of humility, without earthly grandeur of reputation, outwardly unimpressive and insignificant. His appearance is not attractive but disgusting (52:14). They simply do not meet the Jewish expectation as they have always viewed Yahweh’s servant as the majestic one.(7) He has none of the outward fascination of power, position, and success. No man would be fascinated with him. On the contrary, they are shocked by his lack of majesty. In fact, sin has been laid upon him (4). His sufferings therefore were even more inconceivable.(8) How could one so weak and so ‘ordinary’ be of any purpose?

There is a crucial development of the poem. Up to the point that the servant was despised by his contemporaries, who considered him stricken and having no significance on them, what they did not recognize at first was suddenly made clear to them. He was bruised and punished not for his own sin, but were in fact for their sins. He suffers not just innocently, but for someone else’s iniquity. This is an altogether new element in his portrait as the earlier servant songs though describe him as suffering; it was not for any third party.(9) This language of taking up and carrying supplies the idea of substitutionary or vicarious suffering, referring back to Leviticus. The sacrificial animal carries the sins of the sinners away so that the offender need not carry them anymore. As the animal dies in the place of the sinner-(10) so is the despised sufferer (the servant) took their iniquity upon himself and so procured healing and peace for them (53:5).

Even more shocking to his contemporaries, was his act of sin-bearing was done willingly and his work fulfilled the will of God. (11) There is a divine purpose in the suffering and death of the Servant. It was by the gracious purpose of Yahweh that he was bruised (10) and he was participating voluntarily in accomplishing it. Motyer understands the uniting doctrinal theme spoken here is “the understanding of the Servant’s death as a guilt offering (10b), a sin-bearing sacrifice which removes sin and imputes righteousness (11-12)”.(12) His death satisfies the needs of sinful people before a holy God, by restoring the broken relationship caused by sin.

Isa 53 does not end with the servant’s death however, because Yahweh intervened on his behalf. This was always the tendency of OT thought that piety and undeserved sufferings like the servant would be rewarded. Although there is no explicit mention of resurrection itself, the explanation of the events after his death indicates that he emerges in triumph, however densely expressed (10-12). (13) His life, far from being futile and barren, will be fruitful because he will see his seed (presumably, his spiritual children), his days prolonged, and he would be crowned with success. The meaning is that the work which consists in the exaltation of the servant is so awesome that people in far-distant places (nations) and exalted circles (kings) will be astonished.(14) Kings and nations will be amazed when they hear this miracle. His greatness and honor will be restored for he suffered for their sakes.

2. Christological reading of Isaiah 53

a. On Christ’s work- his vicarious suffering and death

Its relevance at this point is obvious: it anticipates one who would suffer and be held of no account, whose sufferings would be vicarious, on behalf of others, who would be killed and be accepted by God. There is little dispute that Isa 53 has become influential in the earliest Christian reflection on Jesus’ death.(15) Did Jesus anticipate suffering and rejection for his message and himself -that is, that Jesus saw himself in the tradition of the suffering righteous influenced by this passage? If we take this question seriously, we must ascribe to Jesus the consciousness of having been sent to fulfil this very task of forgiving sins.(16) Let us move from one formal quotation of Isa 53 by Jesus (Luke 22), and then towards other allusions which indisputably speak of his role of vicarious suffering and death.(17)

“And He was numbered with the transgressors” (Luke 22:37) has always been quoted to postulate a belief that Jesus fulfilled the redemptive work of the Servant in Isa 53:12. Jesus quoted this on the eve of his death is surely significant, and also indicates that his mind was preoccupied with that fact that he was going to be punished as a criminal and quoted this passage directly.(18) Furthermore, Jesus quoted with the formula of “It must be fulfilled in me”. From this observation, this quotation is hardly a casual ‘catch-phrase’ that comes out unreflectively. If Jesus saw Isa 53:12 finds it fulfilment in him, we can conclude that he did identify himself with the Suffering Servant. His chosen words emphasize that identification of the sinless with the sinners which was the essence of the servant’s vicarious suffering.

The ideas of suffering and servanthood also come together in Mark 10:45. This saying comes as the climax of the lesson on servanthood Jesus gave to his disciples after James and John’s request for privileged positions in his kingdom. To reinforce his point, Jesus uses his example of voluntary and self-sacrificial coming death which had in mind Isa 53:10ff.(19) Although it is not exact parallel as Mark here is concerned with service to men; but the servant in Isa 53 did benefit people by his suffering, and Jesus did accept his suffering in obedience to God. The connection is close in thought, which is the voluntary giving up of life which is essential to Isa 53.

Besides, the word ‘many’ is most probably an allusion to Isa 53, a deliberate echo to describe the beneficiaries of the servant’s sacrifice. This word would be hardly expected unless Jesus saw himself a parallel to the servant’s mission in the redemptive aspects of Isa 53, whose death will benefit others (including nations). He is sent and in the name of God is here to serve ‘the many’ whose life is forfeited through sin and guilt before God, and to serve to the point of offering his body and life as a ransom to all.(20)

Besides this, one of the clearest allusions is in the sayings of Jesus about the Lord’s Supper. (21) This passage indicates directly that the thought of Isa 53 lies behind the passages we mentioned above, especially the repetition of ‘many’ (Mark 14:24).(22) Although there could be many other OT references to the covenant (such as Exo 24:8 for ‘blood of the covenant’), some of the words are reminiscent to Isa 53:12; “he poured out his life”, “bore the sin of many”. Christ’s work is to re-establish the broken covenant, and this can only be done by him fulfilling the role of the servant in his vicarious suffering and death. Words from Isa 53 were specially chosen by Christ to highlight the vicarious nature of his mission.(23) “This is my body” and “this is my blood for the covenant” (Mark 12:22, 24) are a guarantee of Christ’s existence on their behalf. Jesus grants

“Those participating in the meal a share in the fruit of his vicarious death and causes them to be partakers in the new covenant and candidates for the messianic table fellowship in God’s consummate kingdom.” (24)

Many other scripture passages on Jesus’ actual sufferings recorded in the passion narratives closely tie in with Isa 53. For example, John 12:38 quotes Isa 53:1 regarding the people’s unbelief (cf Rom 10:16) towards his message. Isa 53:7 corresponds to Jesus’ agony on Gethsemane (Luke 22:44), and him wearing the crown of thorns (John 19:5) are signs of his affliction and oppression; “He was led like a lamb to slaughter” corresponds to Matt 27:31 “..and led him away to crucify him”; Jesus silence and held his peace before the Sanhedrin, the governor and king goes parallel with “yet he did not open his mouth”.

In addition to the three formal announcements of the passion in Mark 8:31, 9:31, 10:33-34 and parallels, other passages that show Jesus’ consciousness of his mission coming as the servant in Isa 53 are the predictions’ passages: Mark 2:20, 9:12, 10:38, 12:1ff, 14:8; Matt 26:54; Luke 9:31, 12:32-33, 17:25 and many more. Although these are all without reference to any of the OT passages, the content of thought is that he must suffer (Matt 26:54, Luke 13:33) and that he fulfils the scripture (Mark 14:49). The close correspondence in thoughts and not in words between Jesus’ prediction of suffering and death must not be dismissed.

Certainly the early church made this identification and it seems much more likely that they got the idea from Jesus. Peter, one of Jesus closest disciple, no doubt had in his mind Isa 53 when reflecting on how Jesus set an example of suffering without retaliation (1 Pet 1:21-5).(25) Matthew also links Jesus with the servant clearly by his full-length quotation of Isa 53:4 (in Matt 8:17). Acts 8:32ff quoting Isa 53:7 regarding Philip’s preaching of the gospel to the eunuch should also be understood as the confirmation of the work of Christ fulfilling the servant’s task.

Even Paul’s theology of the death of Christ suggests the identification of Jesus with Yahweh’s Servant in Isaiah. For example, there is a direct quotation from 2 Cor 5:21 concerning him ‘who knew no sin’ clearly refers to Isa 53:6. The quotations from Isa 53 found in Rom 10:16 and 15:21 must have referred to the missionary preaching although it does not point to the peculiar work of the Servant. (26)

Other important Christological passages of Pauline epistles are 1 Cor 15:3, Phil 2:5-11 (discussed below), and Rom 5:12ff. 1 Cor 15:3 is the Lord’s Supper (see discussion above), and ‘that Christ died for our sins according to the Scriptures’ doubtless refer to Isa 53. Rom 5:19 also shows clearly that Paul had in mind the servant in Isaiah, alluding to Isa 53:11 for Jesus made many righteous through his obedience. We must not also forget that Paul was a trained Rabbi who knew the reaction of the Jew to the Christian proclamation of a suffering Messiah. The fact that Paul and Jesus followers continue to proclaim redemption based upon the vicarious suffering of Jesus provides us with the understanding that they did not cease to believe and employ a suffering servant theme that corresponds to Isa 53, which also startle and stumble many. (27)

Therefore, it is really questionable to assume that it would be possible for Jesus to unconsciously accepting the role of the suffering servant and left unaware and not having Isa 53 in mind. The probability remains strong that Jesus entertained an expectation of rejection, suffering, and death which was similar in his perspective with that of the Suffering Servant. (28) Furthermore, I believe and propose then that we can credibly reconstruct a mindset in which the early Christians did come to believe that Yahweh has acted through the suffering of Jesus in whom Israel’s sufferings were focused and carried a redemptive significance.

b. On his nature

Can we also glean ‘Christological’ portrait from the early Christians? I believe Isa 53 is also applied to Christ’s person. Isa 53:2 says the servant was misunderstood because of his unimpressiveness. Surveying the NT texts, they expected Christ to come in pomp and pride but his external appearance, especially with his claims to Messiahship, shocked them. (29) Jesus is but a Galilean peasant, a Nazarene carpenter, the son of Joseph who declared himself as the bread of life, the light of the world, and claiming God as his own Father- all this excited a combination of amazement, indignation, scorn and disgust from different groups of society. He was rejected because he was not such promised deliverer many expected. Even John the Baptist questioned Jesus’ identity! (Matt 11:3).

Men are represented as turning away in disappointment from this tender plant springing out of a dry ground- an unpromising surroundings. Men asked whether any good thing can come out of Nazareth (John 1:46). His birth was described as political impotence and religious decadence. (30) Finally, Jesus was rejected of men as predicted in Isa 53:3, “We don’t want this man to be our king” (Luke 19:14).

c. On his burial, resurrection and exaltation

Another clear allusion of Jesus fulfilling Isa 53 as the suffering servant is seen in his burial. The wicked generation who had a part in Christ’s death intended that his burial be as disgraceful as his death. Nevertheless, God intervened to cause Joseph of Arimathea, a rich man, to beg the body of Christ and bury it in a new tomb, a glorious burial because he is the sinless one. (31)

The consequence of this self-sacrifice is that Christ will see his offspring, fulfil his mission, be satisfied and justify many by his righteousness. Although some do not agree Isa 53:10-11 explicitly predicts the resurrection of the servant, it nevertheless does imply his restoration to life. (32) The fruit of Christ’s death is that he shall see His seed which refers to the household of faith. Jesus brought “many sons unto glory” (Heb 2:10). Christ himself in predicting his death earlier, alluded his death would bring forth much fruit (John 12:24).

Bauckham when interpreting Isa 52:13 rightly spotted the apostle John has taken it as a summary statement of the suffering servant which refers to Jesus.(33) In place of the passion predictions of the Synoptic gospels which record the suffering of the Christ, John has three passion predictions of the Christ being ‘lifted up’: John 3:14-5, 8:28, and 12:32-34. In these Johannine sayings, the lifting up or exaltation has double meaning. It does not just refer to the literal crucifixion when Jesus would be lifted up, but also figuratively means Jesus’ elevation to the status of divine sovereignty over all creation.(34) This then runs well with the understanding of Isa 53 regarding the humiliation and exaltation of the servant would startle and shock many. Therefore, the literal exaltation of Jesus on the cross to humiliate him was the same event that manifest Christ’ identity, thus drawing men to himself.

More precisely, we ask to what extent is this final exaltation of Christ? More than showing Jesus is the suffering servant (and remain a servant) in Isa 53, Paul in Phil 2:5-11 showed us that Jesus also fulfils the eschatological monotheism of the prophecies whose humiliation and exaltation together reveal the identity of the one God.(35) Jesus though is equal with God, through service and obedience and self-humiliation, renounced the outward majesty of the heavenly place for an ordinary human life. This act of sacrifice (he poured himself out) qualified him to have divine sovereignty over all things (exalt him), given by God. His exaltation is thus the highest position- not regaining the equality for he has never lost it, but rather “acquiring the function of implementing the eschatological sovereignty of God”.(36) This is the reward of the servant, Jesus; confession of all humankind that he is Christ the Lord, who saves and justifies many (53:11).

Conclusion

The sinlessness of the servant, his vicarious substitution for others, his meekness, and gentleness under cruelties, his triumph in achieving salvation of those whom he suffered, the circumstances of his burial and resurrection; all find their counterpart and fulfilment in the life of Christ. It is striking however, that when the NT speaks of Jesus in these terms, the contest is concerned not merely with a right understanding of Jesus’ mission, but with his followers’ willingness to walk the way Jesus walked. The quest for the identity of Isa 53 and reading it christologically must not blur our vision to the challenge which this chapter lay before us.

The challenge, or invitation, may be accepted by Israel as a nation or by the church as a corporate body, or by individuals who are willing to take it seriously. While Christians alone believed that only Christ alone met the challenge in the fullest sense, this passage is still relevant and should be speaking to us today.

“So the social order, the strength of numbers, good taste, ordinary human decency, and the justice of God are all in turn called in question by this topsy-turvy, not to say shocking, poem. This is the world that the reader is bidden to give his assent to- or rather, to enter. It is not an obviously appealing invitation.”(37)

Footnotes

[1] I am using Isa 53 as a convenient, though loose, heading to mean Isa 52:13-53:12.
2 Since Bernard Duhm in 1892, vast majority of scholars designate the literary unit 52:13-53:12 as the fourth Servant song.
3 So Oswalt, Motyer, to name a few. Contra Clines who divided into six units in David J. A. Clines, I, He, We & They: A Literary Approach to Isaiah 53. JSOT Supplement Series 1. (Sheffield, UK: JSOT Press, 1976) 11-14.
4 R.N. Whybray, The Second Isaiah. (Sheffield, UK: JSOT Press, 1983) 68.
5 John Oswalt, “Isaiah 51:13-53:12: Servant of All” in Calvin Theological Journal, 40/1 (Apr 2005): 90.
6 John Goldingay, God’s Prophet, God’s Servant: A study in Jeremiah and Isaiah 40-55. (Exeter: Paternoster
Press, 1984) 155.
7 Ronald Bergey, “The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)” in JETS 40/2 (June 1997): 183
8 Sigmund Mowinckel, He that cometh: The Messiah Concept in the Old Testament and Later Judaism. Trans. G.W. Anderson. (Grand Rapids, MI/ Cambridge, UK: Eerdsman, 2005) 208.
9 Peter Wilcox and David Paton-Williams, “The Servant Songs in Deutero-Isaiah” in JSOT Issue 42 (Oct 1988): 96.
10 John Oswalt, The Book of Isaiah: Chapter 40-66. NICOT series. (Grand Rapids, MI/ Cambridge, UK:
Eerdsman, 1998) 386.
11 J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary. (Downers Grove, Ill: IVP, 1993). 432-3.
12 Ibid., 437.
13 N.T. Wright, The Resurrection of the Son of God. (London: SPCK, 2003) 116. Contra Mowinckel who are quite sure what is here reported is the servant’s resurrection. This reading would be inevitable if we read it Christologically.
14 Claus Westermann, Isaiah 40-66: A Commentary. (Phil: SCM Press Ltd, 1969) 259.
15 J.G. Dunn, Jesus Remembered. (Grand Rapids, MI/ Cambridge, UK: Eerdsman, 2003) 811. Dunn disagrees with the total relevance of Isa 53 in influencing Jesus own mindset in mission, but I think we need to take into consideration that approximately 80 references to Isaiah in the NT that comes from Isa 53 (directly or indirectly) speaks volume into the kind of context that Jesus was operating.
16 Oscar Cullman, The Christology of the New Testament. (Norwich, GB: SCM Press Ltd, 1959) 61.
17 R.T. France, Jesus and the Old testament: His Application of Old Testament Passages to himself and his mission. (London, The Tyndale Press, 1971) 113-114.
18 Ibid., 115.
19 Christopher Wright, Knowing Jesus through the Old Testament. (London: Marshall Pickering, 1992) 154.
20 Peter Stuhlmacher, Jesus of Nazareth: Christ of Faith. Trans. Siegfried S. Schatzmann. (Peabody, Mass: Hendrickson Publishers, 1988) 34.
21 Cf the four passages in the Gospel accounts; Mark 14:24, Matt 26:28, Luke 22:20 and Paul quoting Jesus in 1 Cor 11:24.
22 Cullman, 64.
23 France, 123.
24 Stuhlmacher, 35.
25 Wright, 156.
26 Cullman, 76.
27 Richard Longenecker, The Christology of early Jewish Christianity. (Grand Rapids, MI: Baker, 1970) 108.
28 J.D.G. Dunn, “Messianic Ideas and their influence on the Jesus of history” in James H. Charlesworth (ed.) The Messiah: Development in earliest Judaism and Christianity”. (Minn: Fortress Press, 1992) 380.
29 John Brown, The sufferings and the glories of the Messiah: An Exposition of Psalm 18 & Isaiah 52:13-53:12. (Grand Rapids, MI: Baker, 1981) 190.
30 W.E. Best, The Saviour’s definite redemption: Studies in Isaiah 53. (Texas, South Belt Assembly of Christ, 1982) 11.
31 Many have said that the word ‘grave’ is metaphorical statement for death, and the word ‘rich’ stands for wicked as word ‘poor’ stands for godly. However, I find this interpretation is stretching the passage’s ideas.
[1] Brown, 303.
32 Richard Bauckham, God Crucified: Monotheism and Christology in the New Testament. (UK: Paternoster Press, 1998) 64.
33 Ibid., 65.
34 Ibid., 56.
35 Ibid., 58.
36 Clines, 62.

Bibliography

BOOKS

Bauckham, Richard. God Crucified: Monotheism and Christology in the New Testament. UK: Paternoster Press, 1998.

Best, W.E. The Saviour’s definite redemption: Studies in Isaiah 53. Texas, South Belt Assembly of Christ, 1982.

Brown, John. The sufferings and the glories of the Messiah: An Exposition of Psalm 18 & Isaiah 52:13-53:12. Grand Rapids, MI: Baker, 1981.

Clines, D.A. I, He, We & They: A Literary Approach to Isaiah 53. JSOT Supplement Series 1. Sheffield, UK: JSOT Press, 1976.

Cullman, Oscar. The Christology of the New Testament. Norwich, GB: SCM Press Ltd, 1959.

Dunn, J.D. “Messianic Ideas and their influence on the Jesus of history” in James H. Charlesworth (ed.) The Messiah: Development in earliest Judaism and Christianity”. Minn: Fortress Press, 1992.

________ Jesus Remembered. Grand Rapids, MI/ Cambridge, UK: Eerdsman, 2003.

France, R.T. Jesus and the Old Testament: His Application of Old Testament Passages to himself and his mission. London, The Tyndale Press, 1971.

Goldingay, John. God’s Prophet, God’s Servant: A study in Jeremiah and Isaiah 40-55. Exeter: Paternoster Press, 1984.

Longenecker Richard. The Christology of early Jewish Christianity. Grand Rapids, MI: Baker, 1970.

Motyer, Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Ill: IVP, 1993.

Mowinckel, Sigmund. He that cometh: The Messiah Concept in the Old Testament and Later Judaism. Trans. G.W. Anderson. Grand Rapids, MI/ Cambridge, UK: Eerdsman, 2005.

Oswalt, John. The Book of Isaiah: Chapter 40-66. NICOT series. Grand Rapids, MI/ Cambridge, UK: Eerdsman, 1998.

Stuhlmacher, Peter. Jesus of Nazareth: Christ of Faith. Trans. Siegfried S. Schatzmann. Peabody, Mass: Hendrickson Publishers, 1988

Westermann, Claus. Isaiah 40-66: A Commentary. Phil: SCM Press Ltd, 1969.

Whybray, R.N. The Second Isaiah. Sheffield, UK: JSOT Press, 1983.

Wright, Christopher. Knowing Jesus through the Old Testament. London: Marshall Pickering, 1992.

Wright, N.T. The Resurrection of the Son of God. London: SPCK, 2003.

JOURNALS

Berkey, Ronald. “The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)” in JETS, 40/2 (June 1997): 177-188.

Oswalt, John. “Isaiah 51:13-53:12: Servant of All” in Calvin Theological Journal , 40/1 (Apr 2005): 85-94.

Wilcox, Peter and David Paton-Williams, “The Servant Songs in Deutero-Isaiah” in JSOT Issue 42, (Oct 1988): 79-102.

Ephesians Part 6

2006-11-16T20:47:00.000-08:00

Ephesians 6:10-24

Theme: Stand firm in warfare.
Session goal: To create awareness on the incessant attack of the evil one which will continue until the day of Christ, and to discuss the spiritual warfare of believers and their need to make use of God’s resources for strength against such evil powers.
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

Many of the Ephesians believers had been worshippers of Artemis prior to their conversion. They depended on her for protection. In light of this, the Ephesus’ believers need to realise that in reality Artemis represented spiritual wickedness and Paul in Eph 6:10-20 discusses the spiritual warfare of believers and their needs to make use of God’s resources for strength against such evil powers.

1. Who are our enemies? Who are the rulers, authorities, powers of this dark world and the spiritual forces of evil in the heavenly realms?

One of the church’s greatest demands is to discern between the spiritual struggle and other social, personal and political difficulties. We sometimes put too much effort wrestling with human adversaries instead of prayerfully warring against the invisible works of darkness behind the scenes.

2. List down all the six pieces of armour. What does each one signify? What is your strongest piece of spiritual armour? What is your weakest piece of armour? What can you do to strengthen your weak piece of armour?

Briefly explain the significance of each piece of armour. We need to be fully equipped, rather than just have the shield of faith but no helmet, or the sword without the belt of truth. Note: All the pieces of armour have connection with the word of God.

3. What is the mandate of putting the full armour of God? Is it an individual putting of the armour?

The exhortation in Ephesians are linked and directed both to individuals and to the corporate body. This is the dominant theme: the unity of believers thus the whole church is in the warfare together. As the Roman soldier did not fight alone, we too should stand against the spiritual wickedness in heavenly places as a united body. Our mandate in this context is to hold the ground and not to retreat in the face of wicked spiritual demonic powers.

4. Do we keep alert and pray always in all occasions? Have we been praying for all the saints that are in the same spiritual warfare with us? What should we pray for others? What does this suggest about your need of the prayers of other believers? Ponder on all the items we normally bring to God in prayer. Were they material gains? Were they selfish desires? Or were they like Paul, the boldness to declare the mystery of the gospel to all?

Pray together as a group for one another, and ask God to help you keep guard against the devil’s schemes. Pray also for boldness in speech and in deeds to preach fearlessly the gospel of Christ.

Summary

Many scholars believe that as the community of believers, we ought to step into the role of the Divine warrior to conquer the hostile powers. However, in Ephesians the body of believers does not appear to be portrayed in the imagery of an army who fight and conquer, rather are enjoined soldiers strengthened in the Lord to stand defensively (not conquer) against the schemes of the evil one. It is not only directed to individuals, but Paul had in mind the community concept. The church as a whole must put on the full armour of God. Prayer causes alertness and alertness keeps believers in prayer. If we are not alert and soften our guard of the evil one, we are blind to dangers and thus see no reason for prayer. We must be enveloped with prayer at all times and be alert with all persistence and petition.

Ephesians Part 5

2006-11-16T20:43:00.000-08:00

Ephesians 5:3-6:9

Theme: Walk in love and in the light of Christ, fostering the right relationships.
Session goal: To learn how to walk in the light which pleases God and the proper code on conduct in families and employment.
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

Paul carries on exhorting believers to proper conduct of life. They are to walk in love as Christ has demonstrated by his sacrificial love. They are to walk in light, which pleases God rather than imitating the works of the evildoers in darkness. The later section (Eph 5:15-6:9) deals with the relationships in families and employment where intimacy and constant care can sometimes be trying. However, we have the Holy Spirit to empower us to live in the manner pleasing to God.

1. In terms of contemporary experience, what do you think is the meaning of each kind of bad speech in Eph 5:4? Do you indulge in this kind of speech? Do you think this will affect your testimony to your colleagues in the workplace? If they need to be replaced by thanksgiving, they must be in the forms of ingratitude. So, how are these forms of bad speech show the lack of gratitude to God?

Bad speech not necessarily means only vulgar words or obscene jokes. It could also mean silly talk that may be empty and speculative, even dangerous to our understanding of salvation and God. It refers to futile talk that detracts from the issues of faith and edifying discussion. Instead of flippant speech that dishonors God, we should voice thanksgiving to God for who he is and what he has done. Choose thanksgiving rather than speech that destroy each other. It would also affect your testimony of God in your workplace as people did not see any transformation with the way we speak thus render our faith void and empty.

2. Paul exhorts the believers not be drunk on wine, but be filled with the Spirit (Eph 5:18). Contrast the lifestyle of someone who is drunk with wine. Why do we need to be filled with the Spirit? Are there any evidences of someone who is filled with the Spirit?

Persons controlled by alcohol no longer control their actions. Likewise, those filled with the Spirit do not have control over their actions, but rather relinquish their will to the Lord and be directed to fulfill His purposes. It is a repeated action of filling by the Spirit no matter where they are or what they are doing. One who walks according to the Spirit does not gratify the desires of the sinful nature (cf Gal 5:16-18). And when one is filled with the Spirit, there are four resultant characteristics: speaking to one another with psalms, hymns, and spiritual songs, singing and making music, thanking God and submitting to one another in the fear of Christ.

3. Submitting to one another out of reverence for Christ is the concluding virtue in the walk of holiness. Eph 5:22-33 is the expansion of the concept of mutual submission.

a. If you are a married woman, share with the group the benefits of submission to a husband who loves his wife.

b. Why do you think it is hard to submit to a husband that mistreats and takes you for granted? Should we still submit to our husbands in this case?

c. If you are a married man, why do you think it is easier to have submission from the wife if you love her just as Christ loves the church?

d. What do you think are the problems of trying to love your wife if she ignores your leadership?

e. Eph 5:22-33 is God’s pattern of relationships between life- partners. How would you think you could improve on loving your spouses so it would reflect the original pattern God has purposed from the beginning?

4. How has your life benefited from the obedience and honor you give your parents? As parents, have we been diligent in bringing up our children in the training and instruction of the Lord (Eph 6:4)? Have we been too selfish in wanting to realize our own ambitions into the lives of our children (Examples: exerting our desire for them to be highly paid professionals like doctors, lawyers, architects et cetera)

5. In view of Eph 6:5-9, how can you approach your work responsibilities in a godlier manner? Have we been cheating our employer off the office hours to do personal stuffs (even if it is doing your daily devotional!)? Have we used the company’s resources for our own personal gain? If you are an employer, have you been treating your employees with fairness? Or are you treating them as mere slaves whom you threaten with harshness?

Summary

Believers are to walk in love just as Christ’s love compels us to do so. This walk in love includes also the abstinence from the evil practices of unbelievers. The evil practitioners are in darkness. We are saved from darkness into his marvellous light and are called children of light! (Eph 5:8) Therefore, we need to walk right by walking in the light and do not participate in the works of evil one. The instructions given in the household code are God’s formula for spouses, children, parents, slaves, and masters to walk wisely. We need not do by our own strength, and we have to be filled with the Spirit in order to consistently carry out the exhortations in love and in all sincerity; to please the Lord and to show proper love to one another.

Ephesians Part 4

2006-11-16T20:42:00.000-08:00

Ephesians 4:1-5:2

Theme: Walk in unity and in holiness.
Session goal: To learn the manner of walk expected of us in this unified body.
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

Paul’s prayer in Eph 3:14-21 paves the way for the practical outworking of their position in Christ, outlined in chapters 4-6 of Ephesians. The revelation of the unification of Jewish and Gentile believers leads Paul to demonstrate the manner of walk expected of this body. They are to walk in unity (guided by love for God) and in holiness. For believer, both unity and holiness are essential. This chapter explains how a believer should not walk (4:17-19), and how they ought to walk (4:20-5:2).

1. Paul urges the believers to walk life worthy of the calling they have received (Eph 4:1). What does this ‘calling’ refers to? Is Paul talking about a special calling? If not, what ‘call’ is that? Share on how you can walk worthy of God in the marketplace.

‘To walk’ here is used metaphorically referring to our conduct or lifestyle. Its connotation is that the believer’s life should be worthy of the gospel of Christ. The conduct must be balanced with one’s call. Calling here refers to a religious call by God. It is often linked with election (Rom 8:28-30). In this present context, Paul might have included also the call to their union into one body, the church. It is again, refers both to individual and the corporate body.

2. The basis for Paul’s appeal for unity is reflected in the series of seven acclamations, each using the word ‘one’ (Eph 4:4-6). What do you think each of the common factors of Christian experience should contribute to your unity with other believers? Which one factor is lacking in our congregation and how this would hamper the unity of believers?

Explain briefly each ‘one’ as listed. Share with them that this treatise of unity is following after the pattern of the Trinity.

3. Paul further elaborates that unity does not mean uniformity. He analyses the means of preserving that unity of the body, by giving various gifts to the body (Eph 4:7-16). Do you understand the 5-fold ministries (or 4-fold as some scholars disputed) and their respective functions? What are the purposes for these giftings? How do you perceive our leaders have equipped our members to function as the body of Christ? If you are a leader functioning in this office, ponder about your current function and see if there is any improvement.

Briefly describe each offices that is to prepare the members for ministry, and to build the body of Christ into maturity, in one unity.

4. Have you put off the old lifestyles and put on the new one, and continually be made new in the attitude of your minds? (Eph 4:22-24) Read through Eph 4:25-32. With what aspect of speech do you have the most trouble in obeying the teaching of the Lord? What change would you like God to make in your pattern of speech in the future, for His glory?

5. Share what the Holy Spirit has done that truly transformed your life since you became a Christian. Are you still experiencing the deceitful and tricky nature of your desires in relation to other people? How have your mindset changed towards possessions?

Summary The Trinity is the integral part of this treatise on unity. The one body of believers are vitalised by one Spirit, so all of us have one hope. That body is united to its one Lord by each member’s one act of fact, and his or her identity with him is in the one baptism. One God is supreme over all and resides in all. All these components are united in the Trinity. God has given means for the body of believers to be united as one, and this could be achieved by God’s own power through the ministry of gifted believers whom Christ gives for the building of the church. The purpose is to bring all members of the body to the unity of faith and to the full stature of Christ; strengthened and growing in living union with Christ, the head of the church. Paul gives specific exhortations regarding the lifestyle of a new person in Christ. Clear contrasts are made between falsehood and truth, sinful anger and anger without sin, corrupt speech and edifying one. Paul urges the recipients to be kind and compassionate to one another, bearing with one another in love, exhibiting the same graciousness that God in Christ had demonstrated toward us.

Ephesians Part 3

2006-11-16T20:40:00.000-08:00

Ephesians 3:1-21

Theme: The divine mystery and a prayer for strengthened love
Session goal: To discover the mystery revealed to Paul as steward of God, and to know Christ’s strengthened love, which surpasses all knowledge
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

Chapter 3 is often seen as a digression to another subject- the mystery of Christ. Paul here, stops abruptly in the middle Eph 3:1 and digresses to describe the mystery of Christ and his responsibility to make the content known. Afterwards, Paul resumes by praying his second prayer for the recipients. The focus of his prayer is that they might come to know Christ’s strengthened love, which surpasses all knowledge, and consequently demonstrate it toward one another.

1. What does the word ‘mystery’ mean to you? What is this mystery of Christ? What is Paul’s role in the mystery and who is this mystery for?

The mystery here denotes something that was hidden in God and cannot be unravelled or understood by human ingenuity. It is not something mysterious but rather a revealed secret to be understood by all believers. Paul’s main purpose it to assist his recipients in their insight into that which was revealed to him. The content: the believing Jews and Gentiles are together in Christ. This concept is revolutionary for both Jews and Gentiles. This is an effect of Christ’s death on all human beings.

2. Human still create situations in which suspicion and hatred are dividing people. It is a mystery, which God has declared to the church that all people have equal access to Him in Christ. What are the lines of division that people use to separate themselves into groups that despise one another? What are the most polarised group in our community, and our nation? How can we as a church be involved in making known this mystery of God to these groups?

Share on the impact this mystery has on Christians. Divisions based on economic or financial status, colour or race, religious beliefs, politics inclinations et cetera. Share within the group which group has the most factions among themselves. Share on the church’s responsibility to proclaim peace and how we can embark on the ministry of reconciliation.

3. Paul in Eph 3:9-12 explains his ministry of the gospel. The purpose of his ministry is discussed. What the purposes of his ministry found in this verses? In what way are your ministry similar to Paul’s? Are they relevant to your ministry?

God’s wisdom made known to the rulers and authorities (3:10), God’s purpose be accomplished in Christ (3:11), and God’s presence accessible in Christ (3:12).

4. Why do you think that Paul pictured the love of Christ as having “width and length and height and depth”? Why did not Paul just pray that the believers love Christ more?

The measurement is all encompassing although it has no limits as we cannot measure the width, the length, the height and the depth. All of them combined sits as one unity. Paul was not praying that his recipients would know ‘more’ of Christ love as the dimension given is already encompassing the ‘more’ in love with him. Share this principle: if we know how much Christ has loved us, then we would be able to grasp the whole of the understanding (dimension), and enable us to love Christ more.

5. What do you think ‘the fullness of God’ is, and how do we participate in it?

Previously in Eph 1:23, we concluded the church was being filled with God’s moral excellence and power. In this context, to be filled up to God’s fullness is to know the love of Christ. In Christ, this divine fullness belongs to a believer. However, Paul was asking that it might be experientially realized in each one of them.

Summary

The mystery revealed to Paul by God, is a mystery of the church where Jewish and Gentiles are positionally ‘one new person’ in Christ. God took the redeemed Jews and Gentiles and made them into one body, creating a new person encompassing reconciliation between the two groups. His prayer is that God would strengthen them in the inner person, resulting in Christ effectively dwelling in them, having been rooted and grounded in his love. This experiential knowledge of Christ’s love is for the purpose of them being filled up with God’s moral character. The prayer in Ephesians 3 then, is a plea for them to comprehend Christ’s love, which would cause them to love their fellow brothers and sisters. This experiential knowledge of Christ’s love is not only for individual believers but is to be applied to the entire corporate body. Only then, can we say ‘to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen’ (Eph 3:21).

Ephesians Part 2

2006-11-16T20:38:00.000-08:00

Ephesians 2:1-22

Session goal: To discover our current privilege and responsibilities in Christ, and the essence of being united as ‘one’ in Him.
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

In chapter 1, Paul revealed God’s eternal plan in choosing those who are predestined to adoption into God’s family. In chapter 2, Paul explains the execution of this eternal plan. God’s plan is to make sinners into saints and builds them into the body of Christ. It contains a number of vivid contrasts between believers’ previous condition outside of Christ and their current privileged experience of salvation. When God grant us this gracious gift of salvation by faith, we are not left alone but are saved into His family. We are united with other believers into a corporate unity. For Paul, it was the explanation of the union of believing Jews and Gentiles into one humanity.

1. Paul in Eph 2:1 says that his recipients used to be ‘dead’. What does he mean? Paul also mentioned about the gratifying the cravings of our sinful nature. Name some of the cravings that enslave us.

Explain the term ‘dead’, which means spiritual dead, not a physical condition. Refer to Luke 15:24 for the story of the Prodigal son who were reckoned as dead. Those who are spiritually dead cannot communicate with the eternal loving God and thus are separated from God. They need to be made alive. Cravings of the sinful nature: the unregenerate incline toward the things of the flesh, which produces works that are contrary to the character of God. It could also mean that we do things that are opposing God and his ways.

2. Eph 2:8-10 explain the surpassing wealth of his grace he showed in his kindness to us; salvation is totally of grace and nothing of human effort. What is this gift? Does the gift include ‘our faith’ by which we come to believe? What do you understand about works? Can you think of any religion in Malaysia that emphasizes salvation by works? How can this knowledge help us to talk and reach out to them?

The gift of God does not refer to ‘faith’ but rather it refers to the whole concept of salvation. The gift of salvation has its origin in God, its basis is grace and it is received by means of faith in Christ. Affirm works as worthless in attaining salvation by cross-referencing Rom 11:16, 2 Tim 1:9, Titus 3:5. Works here refers to human effort. Give example of Buddhism (gain merit by doing good works), Islam (proper guidelines to gain more rewards), Hinduism (do things to appease their gods), Taoist and many more Chinese animistic beliefs that trust in their own ability to do good works or charity in order to ‘obtain’ favour and blessings.

3. ‘For we are God’s workmanship…, to do good works’ (Eph 2:10) What does this mean in our present context? Does doing good works here contradict with the ‘human works’ in previous verse? Give examples of instances of good works you can perform today.

We are God’s new creation. It speaks of God’s physical handiwork and the spiritual recreation of God in the believer’s life. The goals of being created in Christ Jesus is for good works. God’s workmanship is not achieved by good works, but it should result in good works as God has purposed them. Good works carry the connotation of works that are morally and beneficially good for us, for those around us, in the eyes of God.

4. Jesus is our peace (2:14) who destroyed the dividing wall, reconciling men through the cross, putting to death their hostility, and thus creating in himself one new man. What does the ‘wall’ means here? Have we too been guilty in creating ‘wall’ that separates us from those who are outside of the covenant of grace? How can we be more sensitive and compassionate towards outsiders?

Wall in this context means whatever that made the Jews distinctive from the Gentiles, primarily laws. It could also mean the attitudes the Jews had for themselves, who saw them being an exclusive nation. Applying this principle here, we need to beware not to create a ‘wall of hostility’ between ourselves and those who are outside. Jesus came to preach peace to humankind and this includes even our Malay counterparts. At times, we are not even aware of their presence in our radar. May the Lord help us in our ignorance and our non-compassionate hearts, and start to preach peace too so that they too may have access to the Father by one Spirit (Eph 2:17-18)

5. It is the grace of God that we are united into one body of believers; the regenerated sinners from all kinds of backgrounds. What diverse groups of people who normally do not get along have you seen reconciled within the relationships of the body of Christ? What are the common beliefs and practices that can unite diverse people in Christ?

Summary

We have a new standing before God once we are saved by grace through faith. Individual sinners obtained the gift of salvation, united with other believers, forming a family of God. As disciple of Christ, we no longer need to be subjected to the yoke of slavery to sin. Christ has made us alive in him and we have the Holy Spirit residing in us to help us walk in love, and do good works for the glory of God. The union we have with other believers can only be successful if love is its basis and mode of operation. Both Jews and Gentiles have been made into one person, growing into a holy temple (Eph 1:22). God’s abiding presence is in this new creation. The one true God that once dwelt in the temple made by hands is not dwelling in the collective entity, the church- united believers who are redeemed by his grace.

Ephesians Part 1

2006-11-16T20:33:00.000-08:00

Background of Ephesians (before the Study Series begins)

Read Eph 1:1-2

Let us determine the authorship, recipients and purpose of this epistle.

Ø Authorship

The author begins by identifying and announcing himself as the apostle Paul. However, Pauline authorship of Ephesians not only has the earliest attestation of any book of the NT, but this attestation continued until last two centuries. There are few reasons why scepticism of Paul’s authorship of Ephesians is widespread. To name a few: Firstly, Paul spent many years in Ephesus to be so impersonal in this letter, which is inconsistent with most Pauline writings. Secondly, Ephesians’ language and style contains too many unique words by Paul. Thirdly, there exists the possibility of a pseudonymous writer. Fourthly, the literary relationships are too similar to the book of Colossians which is widely accepted as genuine Pauline writing, and finally, there are some theological distinctions which is not connected with the rest of the Pauline writings existed in Ephesians. However, although it differs from other Pauline literature, the differences do not sufficiently argue for the rejection of Pauline authorship of this letter. Variations can be accounted for, due to differences in content, character and needs of the recipients. We must make allowances for Paul’s development in his own thinking, and should not limit his style and vocabulary based on the canonical writings.

Ø Recipients

Traditionally it is understood that this letter was written to believers in Ephesus of Asia Minor (note the ‘saints’ and the ‘faithful’ in 1:1). However, the earliest manuscript omit the words ‘in Ephesus’ and the impersonal tone of the letter, some doubt that it was written just for Ephesians. Some suggest that this letter was most probably encyclical and possibly the city name was omitted so that anyone who read the letter could fill in the city’s name. This is highly speculative, and for those who choose to retain it is directed to Ephesus, it might had been directed not to one large church but many house churches in the vicinity. The recipients were primarily Gentiles (even though there were Jews), and a mixture of young and old believers.

Ø Purpose

There has been much discussion over the years on the purpose of Ephesians. Some suggested this letter is a theological tract, a wisdom discourse and a baptismal or Eucharistic liturgy. As we begin our series of study together, we will discover the whole letter is a combination of Christian doctrine, Christian duty, Christian faith and Christian life. Certainly one theme which most commentators agree is unity. This word ‘unity’ is used nowhere else in the NT except Ephesians (4:3, 13). The term ‘one’ expresses unity and is used fourteen times. The phrases ‘in Christ’, ‘in whom’, ‘in the Lord’ or similar expressions occur thirty-eight times and indicate the means by whom or the sphere in whom the unity is achieved. Unity, then, is a very prominent theme in Ephesians. True unity is accomplished when people love one another. The theme ‘love’ is also dominant in Ephesians. Love, both in the verb and noun forms, is found twenty times. The verb itself occurs ten times in Ephesians out of thirty-four times in all of the Pauline letters. Hence, nearly one-third of all its occurrences is in Ephesians. The frequent use of love seems to furnish the key to the purpose of this book. Apparent are both God’s love for people and the believer’s love for one another within the new community. Love in action within the community of believers then, would foster unity, the other prominent theme.

Ephesians 1:3-23
Theme: God’s Spiritual Blessing and a prayer for wisdom and revelation.
Session goal: To discover the spiritual blessings God blessed his saints with, and the hope to which He has called us.
Target Group/ No of People: Young working adults (23-35 years old)/ 15 people

Outline: (Notes for Bible Study Facilitator are in Italics)

Introduction:

Paul firstly praises God for what He has done for the believers (1:3-14) and then gives his thanksgiving (1:15-23). For the first part of the prayer, we notice a progression from a pronouncement of praise to God (1:3), to a description of God’s great plan and action (4-12), and its application to the believers (13-14). Having completed the magnificent eulogy, Paul prays for the believers. It is a prayer for those who have possessed every spiritual blessing; that their relationship with God would be deepened, and they can experience the spiritual benefits in a deeper way.

1. Eph 1:3 says that we are blessed with every ‘spiritual blessing’. What are the spiritual blessing mentioned here? And when did we receive them? As children of God adopted into his family, what would your responsibility be?

Direct them to read Eph 1:4-14. The spiritual blessing: Election, Adoption, Redemption, revelation of the mystery of His will, the seal which is the promised Holy Spirit. Elaborate with their proper meaning of each spiritual blessing. We received them during conversion because we need to appropriate and gain the spiritual blessing. Also point out the singular ‘blessing’. It is a collective noun, which means when God blessed, you have

2. Every blessing of the Holy Spirit has been given to us by the Father if we are in the Son. No blessing has been withheld from us. Does this mean we do not need to do anything beyond our belief in Christ?

No. Even though a believer is promised with the spiritual blessing, one still needs to grow into maturity in Christ, be continually transformed into his image and journey to explore the riches of our inheritance in him.

3. Share what you understand with the term ‘spiritual’. Does that mean the blessing cannot be ‘material’ or ‘worldly’?

Explain the opposite of ‘spiritual’ not necessary always be ‘worldly’. Rather, it is the things of the spirit.

4. Eph 4:10 says a time is coming when all things would be brought under one head. Does this advocate universalism? If not, as Christians, what should our response be towards the non-believers, especially to our neighbours in Malaysia?

Explain universalism. Explain what Paul meant in this verse. Await their response, and direct them to think mission, and proclaiming the good news at every opportunity.

5. Paul prays that God will give the believers the Spirit of wisdom and revelation. What is the purpose of his prayer? Compare and contrast our prayer with that of Paul. Have we been praying for our brothers and sisters in the same way? Are we convinced of that great power that is at work in us? Does this power affect any of the areas of your life, and to what extent?

That their eyes would be enlightened to see: 1) the hope to which he has called, 2) the glorious wealth of his inheritance, 3) God’s incomparably great power for us who believe. Stop for a time of reflection.

Summary/Conclusion As children of God, we are promised with the blessings which God has blessed us in Christ. We have the past blessing, the ‘election’, the present blessing, the ‘adoption’ as sons and daughters of God, and the future hope, to be united with Christ. God chose us before the creation of the world, and predestined us to be His children. This thought alone should send us to our knees, giving thanks to Him for his love. We are God’s possession by His will, yet we have responsibility to respond to His gracious will to save. Therefore, we need to be reminded that only because God is sovereign and He is gracious, our faith is possible and our mission to evangelise has any rate of success to extend the kingdom of God. We are to live ‘for the praise of His glory’. Paul’s desire is for believers to deepen their relationship with God who enriched us with every spiritual benefit. He prays that the believers would know God more personally and intimately. The purpose of this knowledge is that they might know three things: 1) the hope of his calling, which looks in the past; 2) the wealth of his glorious inheritance, which looks into the future; and 3) the greatness of his power, which looks at the present. That greatness of the power was already demonstrated when He raised Christ and seated with him, subjected all things under Christ, and gave him as the head of the church.

Morris "Our Idea of God"

2006-11-16T20:15:00.000-08:00

Book Summary

Thomas V.Morris, Our Idea of God: An Introduction to Philosophical Theology. Downers Grove, Ill: IVP, 1991.

Known by his University of Notre Dame students as ‘TV Morris’, this modern scholar is a former rock guitarist. He has recently become one of the most active business speakers in America due to his unusual ability to bring the greatest wisdom of the past (talks on philosophy) into the challenges we face now. ‘Our idea of God’ is just one of his attempts to show how some simple, straightforward philosophical methods of thinking can cast clearer understanding on some conceptual and obscure theological matters. This book deals mainly with the doctrine of God- “whether the conception of God can be articulated which is both philosophically plausible and biblically faithful”. It covers the theology issues such as the compatibility between God’s foreknowledge and human freedom, God’s omnipotence and its difficulties, the ontological argument of God, and the heavily debated Incarnation and Trinity.

Morris starts by affirming that the biblical understanding of the creation of human beings will help us to comprehend His existence and nature. There are many views held throughout the centuries on this God-concept such as pantheism and monotheism. Various methods must be applied to test its validity to arrive with the best conception of God possible. To this, Morris applies and develops Anselm’s theory of Perfect Being Theology which states God must be the greatest possible being conceived. This means, God has the greatest possible array of compossible great-making properties which is unsurpassable by any other possible array. Methods are then applied to deduce that no one and nothing can rival God’s greatness. This particular theology focuses on the intrinsic properties of God, which Morris used as the starting point to argue for God’s existence and His nature. It is then subsequently being complemented with creation theology, and possibly enhanced with explanatory theology.

The structural representations of God’s goodness are presented by three models of divine goodness, which are appropriately thought of as complementing one another; i.e. the plenitude of being model, the duty model and the benevolence model. All these models agree on God is necessarily good, and above morality. The starting point however to start affirming the moral goodness of God is based on the benevolence model.

(1) God engages in acts of supererogation. God’s act is one which goes beyond the call of duty. Human agents exist in a state of being bound by moral duty. Consequently, we act under obligation. However, God is of a quite different ontological status; He is not bound like us. Therefore, he does not share our relation to moral principles; he does not have obligations. This is the moral component of divine goodness. (2) God acts in perfect accordance with moral principles and together with (1), forms what Morris called ‘axiological’ goodness of God. Although God’s goodness consist in His acting perfectly in accordance with moral principles (necessary moral truths), these principles are dependent on God himself, being willed by Him out of the necessity of his nature.

Morris splits the discussion of the power dimension of God into the practical knowledge (ability), the moral dimensions (capability) and will power (determination). Along these discussions, when theists ascribe God as omnipotent, we are affirming that God has every power that is logically possible to possess. Thus, the popular paradox of the stone was dismissed as an incoherent-act description as it is a logical impossibility.

Perfection attributed to God also requires essential omniscience. Problem with foreknowledge of God and free will of human will is discussed with great lengths here. Many views are presented (such as Molinism and Presentism) at this second level to the conception of God. The extent of God’s knowledge to some extent, is open to dispute and still negotiable. However as Morris explained, within the perfect being theology discussed, the bible can be used as our basic conception of God. Christian theists thus can share the same theism regardless of how we might differ on our understanding of the completeness of God’s knowledge.

Chapters 6 to 8 are inter-related. Morris ventures into the philosophical arguments on the being of God, which concerns the real metaphysical unity of God (Chapter 6). This topic is intimately related to the ideas of divine eternity and immutability (Chapter 7). This chapter ask the question ‘Is God atemporal eternal or temporally everlasting?’ Morris weighs both atemporalists and temporalist arguments with substantial correctness of both views. Chapter 8 ends the ontological argument with the necessity of creation, and how God’s being viewed from previous two chapters will give different conclusion to our understanding of our relation to Him. The last chapter is dedicated to explore the Christian conception of God, which are not shared in other religions and philosophical theists- incarnation and trinity. Even with the so-called mystery to these doctrines, Morris expounded convincingly that they are not entirely incomprehensible to human thought to grasp, although they remain majestic truths.

Evaluation

In many standard philosophical introductory books, students are introduced to "proofs" without any philosophical context and certainly without a balanced treatment of theism and the reasons and intuitions that fuel theistic argumentation. In Our Idea of God, Morris introduces and advances theistic understanding and the concept related to it in a very simple and thorough manner. This is not so much a book of straight apologetics for reasons to defend theistic arguments, but it does however highlights favourable evidence behind Christian convictions (especially on stand-alone doctrines such as incarnation and trinity) and introduces us to the art and pleasure of philosophical reflection.

It is not so much that all of Christian theology somehow depends solely on the success of the philosophical arguments. After all, philosophical theology is just one of the many ways we do theology. Nevertheless, Morris has succeeded in showing forth the importance of philosophical knowledge in all his arguments. Readers will find that philosophical knowledge enables one to appreciate more deeply the meaning of the doctrinal formulation of the ideas we have of God- that He is perfect goodness, omniscient, omnipotent, and God incarnate, with the distinguished argument of kenotic theory which is seen as depriving Jesus’ divinity (Morris favours the two-views theory).

It is also the case that the philosophical concepts elaborated in this book are central, basic, and critical. The nature of being, existence, contingency, necessity, properties, causality, dependence and many others are intricately connected. The fundamental issues in metaphysics play a role in this argument, and vice versa. The most fundamental for Morris and which every Christian theistic philosopher should aspire to emulate, is his construction of a philosophical theology, which is thoroughly consonant with the biblical portrayal of God. Ideas of God expounded are not just incidental, logically consistent with the biblical materials, but rather ideas that are deeply adjusted to the biblical revelation.

Morris’ warning on Christian’s easy adaptation and support of the metaphysical doctrine of creation such as the ‘Big Bang theory’ warrants further evaluation and thinking on our part. Just as Big Bang did not endorse any form of divine creation, the present Intelligent Design not necessarily supports the Christian God as the Intelligent Designer, but rather another scientific theory of physical cosmology with a possibility of a designer. On this, maybe a supplement text on cosmological arguments should accompany Morris.

The only possible difficulty in rating the usefulness of this book is the level of the readers in their knowledge of both theology and philosophy. Readers should break apart the arguments and learn the art of philosophical arguments. It is all about clarity and precision. It is surgical thinking. Only then, we can come away with opportunity for a more fruitful engagement with theology.

Dawn, "Powers, Weakness, and the Tabernacling of God "

2006-11-16T20:06:00.000-08:00

Book Review

Marva J. Dawn, Powers, Weakness, and the Tabernacling of God (Grand Rapids, MI: Eerdsman, 2001).

Marva Dawn’s book challenges the church to consider some tough questions. In what ways has the church been led away from its true calling by heeding the seductive and dangerous manifestations of fallen ‘powers’ within our culture? She offers a thoughtful overview of historical and biblical understanding of the powers, essentially the fallen ones. In response to the fallen powers, Dawn boldly proclaims to the church to return to the theology of the cross, put on the full armour of God and live out of our weaknesses. The church must resist and overcome the fallen powers, not by acting as one, but by being the church in weakness. Make no mistake, the victory of over powers was decisive (on the cross), but the battle continues through times since these ‘powers and principalities’ yearned to be freed to manifests themselves- and it is the Church’s task to display that.

To uncover this treasure of weakness, Dawn takes us through the Scripture and some reflective readings that reveal how the fullness of God’s presence and power tabernacles in our weakness. The truth is, we are nothing, and cannot do anything apart from God. Only by living out of our brokenness in utter dependence upon God can we ever hope to fulfill the Church’s true calling to be the agent of God’s purposes. Dawn also draws the attention to the scene in Acts 2 where the fidelity of the church was consistently marked by their devotion to the seven practices: the Apostles’ preaching, fellowship, breaking of the bread, prayers, signs and wonders, economic redistribution, and worship. As a church, we are called to be vigilant, always remembering the theology of the cross, and the theology of weakness.

Dawn writes with a deep conviction as one who has experienced the power and compassion of Christ in the midst of her own suffering and pain. She writes with the wisdom of a theologian and her reflections of the vitality and passion of the early church (in Acts 2) persuades us that the church is an embodiment of the theology of weakness itself. One cannot help but eagerly desire the same tabernacling of God’s presence in our midst today.

Knowing the vocation of the church is such, why do we look for alternatives such as turning out pastors into CEOs, instead of the shepherds of the weak? Why not our church ministers follow Christ who is the model in suffering? Why do our churches adopt practices of secular business life and its achievement models, rather than what is spelled our biblically? The concern is not about the secular ‘efficiencies’ or ‘effectiveness’ would not help the church, but we must first learn to estimate rightly the capacities of the powers working around us. Should we let the things of the Spirit to depend on the value-judgments and concepts of the world? Far from it! In fact, the apostle Paul assures his readers in Rome that we are to count on the Holy Spirit as the primary helper in our weakness (Rom 8:26-27) rather than looking elsewhere (i.e. the secular world methods of creating powers).

As Christ’s disciples, we serve by means of Christ’s power at work through them by the gift of the Holy Spirit. It highlights an understanding of the concept of God’s power at work in human weakness – as we see in the Lord’s words to Paul: “My grace is sufficient for you, for power is made perfect in weakness” (2 Cor 9:12). Paul glories in his weakness because through its very existence Christ is able to reveal His presence with him in a unique way. Since there are similarities of the believers today and the early church, we do well by heeding Paul’s theology of weakness.

The struggle to minister out of weakness rather than my own strength or power is a familiar one to me. I sense the Lord is encouraging the true servants of the Lord to let go of our fears, and simply trust in Him to do His work. Our self-reliance to achieve at best a ‘temporarily’ results is hard to quit and often times, I find it very hard to do. We need to rely more on the Holy Spirit who empowers us to do what only He can do. Dawn draws heavily on the ideas of Walter Wink and Jacques Ellul, thus making a strong case for weakness in the church. The revival we have been speaking of, and ‘dreaming’ of to happen in our land- is not happening yet. Is it because we have not become open enough, or weak enough for God to move in with His power? This is a crucial question we need to probe ourselves.

I appreciate Dawn’s discussion on this topic. She is calling us to be biblically-based and not to be an ally to the fallen powers. I particularly wonder about the idea of the church being a fallen power. I think it is easier for most of us to believe that wherever the church appears to be corrupt, then what we are seeing is not actually a church. When a church exists without the presence of the Spirit and the Word, is that not a church? Ephesians 6:13-17 says it well when we are to be the ‘fighters’ against the fallen powers. This could be well applied to especially the political arena where we can easily fall prey joining the forces of fallen powers rather than exposing and wield against them.

Dawn presents a rather convincing case that teleo usually has the meaning of ‘finish’ rather than ‘make perfect’. It is indeed a daring and provocative exegesis of 2 Cor 12:9. However, I still hesitate to go against the preponderance of scholarly opinion. Of greater concern, however, is her insistence that it is Paul’s power, not God’s, that it is referred to. The context strongly suggests to me that the power referred to is God’s.

On the other hand, as we read the gospel for example, we see God’s power in Christ through the resurrection most definitely comes in its fullness through the weakness and death of Christ. Jesus is constantly "bringing his own power to an end" in order that God's power might show through. It is an exegetical debate, but however we might read it, her main thesis still stands, even with the traditional interpretation of 2 Cor 12:9.

We must continually affirm our weakness, and our weakness must be acknowledged so that the Sprit of God may tabernacle among us. She left with us the evidences of churches being fallen powers (many could have been potentially prevalent among churches in Malaysia), fallen and corrupt similar to the principalities and powers around us, and wields Ephesians 6 to draw a picture of how a church could live in weakness, and what it looks like- with the cross as our heart.

Spirit-Baptism

2006-11-10T18:25:00.000-08:00

Since the rise of Pentecostalism and the charismatic renewal in this century, there has been continuous controversy over the work of the Holy Spirit. One of the focal points of controversy is the interpretation of Spirit-Baptism(1). This topic has become important today because many Christians say that they have experienced a ‘baptism in the Holy Spirit’ that came after their conversion experience, that brought them great blessing, and often a reception of new spiritual gifts. (2)

The purpose of this present essay is to open up the question of separability and subsequence of Spirit-Baptism once again.(3) I will comment on the two main current understandings of Spirit-Baptism, represented by Pentecostals and Evangelicals and to suggest that there is little support for the traditional Pentecostal position on this matter. For this purpose, I will survey the NT for a fuller understanding of its occurrence. However, I will argue further that this is of little consequence to the doctrine of Spirit-Baptism, either as to the validity of the contemporary experience itself, or to its articulation.

The Pentecostal or Charismatic (4) understanding of Spirit Baptism

The Pentecostal understanding of Spirit-Baptism is basically a missiological (5) one. According to classical Pentecostalism, Spirit-Baptism is said to be distinct from and subsequent to conversion, and its purpose is empowering in ministry.(6) They are inclined to take a person’s conversion as stage one, and a subsequent overpowering experience, which is normally accompanied by speaking in tongues, as stage two. It is said to be another blessing of the Spirit promised to all Christians, and is seen as the indispensable step to spiritual power and a ‘fuller’ Christian life. John Wesley himself has taught there is a ‘second work of grace’ in the believer subsequent to justification.(7)

This movement is then mediated into the Pentecostal-charismatic movement of the twentieth-century, and the term ‘Spirit-Baptism’ has been used for an infilling with the Spirit, which was generally connected with praying in tongues and can include other striking charisms. (8) It is primarily a new bringing to life, a new sending of the Spirit and an individual experience of the presence and power of the Holy Spirit, given to whomever and however He wills. This baptism would certainly sanctifies afresh the believers, but with the orientation of a new kind of unction.(9) For Charles Finney, the Baptism in the Spirit is experiential by definition and until a believer appropriates the power of the Spirit in his own experience, he cannot be said to have been baptized in the Spirit. (10)

Spirit-Baptism is, therefore, not restricted to being the fullest form of experience of the Spirit, but is one among other clear-cut ways to experience the Spirit, which is imparted by the Spirit as He wills. Pentecostalism speaks of Spirit-Baptism as an infilling with the Spirit (for which every one should be open) and its reception (it is universal, in or outside of the sacrament), but not every reception is an infilling with the spirit, and not every infilling with the Spirit is a Spirit-baptism.(11)

The biblical support of the Pentecostal position comes mainly from Luke’s record in which the promise foretold by John the Baptist and Jesus is fulfilled in the early churches in Acts. They support their doctrine by the events recorded in Acts 2:1-42 (Pentecost event); 8:14-24 (Samaria event); 10:148 (Cornelius event); and 19:1-7 (Ephesus event). All these events they say clearly show that Spirit-baptism should be subsequent to conversion as all people mentioned here were already converts before they ‘received’ the Holy Spirit (12). Although the disciples were understood to be born-again long before Pentecost, they received a ‘baptism with the Holy Spirit’ (Acts 1:5, 11:16) that came later, and resulted in great empowering for ministry as well as speaking in tongues.

Therefore, if it was common for Christians in Acts to have this second experience sometime after conversion, should it not be common for us today? How should we understand the ‘second experiences’ that came to born-again believers in Acts? To these questions, we now turn to the Evangelical position and examine the passages that supported Pentecostal’s view on Spirit-baptism thereafter.

The Evangelical Understanding of Spirit-Baptism

For the Evangelicals, Spirit-baptism is understood in a soteriological sense, effected at Christian initiation (13). It is seen as equivalent to the Spirit endowment through Christ’s atoning death for regeneration and transformation, symbolized in water-baptism.(14) The primary purpose of Spirit-baptism is the initiation into the Body of Christ (1 Cor 12:13-14). Thus, there is no need to wait for another baptism in the Spirit after conversion. Quoting John Stott:

“…the Baptism of the Spirit is identical with the ‘gift’ of the Holy Spirit, that it is one of the distinctive blessings of the new covenant, and, because it is an initial blessing, is also a universal blessing for members of the covenant.” (15)

Numerous passages are cited to support their stand although the phrase ‘to baptise in/with the Spirit’ is not always mentioned explicitly (1 Cor 12:13-14; Gal 3:1-4; Heb 6:2-4; Eph 4:4-5; Rom 6:2-11; John 3:5; Acts 2:38; 10:47). In all these passages, repentance, forgiveness, reception of the Spirit, union with Christ and initiation into the Body of Christ are simultaneous and integrally related.

However, seeing the reception of the Spirit just for the initiation process and nothing more makes it difficult to explain why there is a need for another ‘baptism’ in the Spirit for the Samaritan and Ephesian cases, since they should have been initiated into the kingdom of God through water-baptism. (16) On the other hand, some evangelicals explain the seeming delay of the bestowal of the Spirit concern special cases, which are only significant in salvation history, and should not be taken as a norm. (17) However, for the Pentecostals, it is too presumptuous of us to think that Luke’s intention is only to provide historical description of the past without any theological prescription for Christians thereafter.

Both understandings of Spirit-baptism have their strengths and weaknesses and they are not mutually exclusive. Therefore, we need to examine the meaning of ‘baptism in the Holy Spirit’ in the NT and the confirmation that Spirit-baptism is indeed initiatory. What I hope to show is that the Pentecostals are right on target biblically on their experience of the Spirit, but their difficulties arose from the attempt to defend it biblically at the wrong point.(18)

Baptism in the New Testament

There are only seven passages in the NT where we read of someone being baptized in the Holy Spirit. The first four uses of the expression is found in John the Baptist’s prophecy of the ministry of the Lord Jesus: “He will baptize you with the Holy Spirit and with fire (Matt 3:11. Parallels are Mark 1:8; Luke 3:16; John 1:33).(19) In these passages, Jesus is the one who will carry out the Spirit-baptism.

The next two passages refer directly to Pentecost; Acts 1:5; 11:16. This event of baptism certainly took place at the day of Pentecost as recorded in Acts 2 when the Holy Spirit fell on the disciples and those with them in great power, and tongues-speaking was manifested (2:14). Six of these verses use almost exactly the same expression in Greek, with only some variation in the word order or verb tense in the sentence. (20)

The seventh and only other occurrence is found in 1 Corinthians 12:13. In this verse, there is an emphatic repetition of the word ‘all’ (‘all baptized’, ‘all… made to drink’) and the word ‘one’ (‘by one Spirit’, ‘into one body’, ‘of one Spirit’). Moreover, the first chapter of 1 Corinthians 12 have ‘the one Spirit’ written three times (9b, 13a, 13b), also ‘the same Spirit’ three times (4, 8, 9a) and once, ‘the one and the same Spirit’ (11). Paul reaches the climax in verse 13 and the baptism of the Spirit in this verse, acts more as the uniting factor (an experience we all had).(21) I believe they are written by the apostle in such a way to emphasize the unity of the Spirit and he is underlining our common experience as Christian believers of the Holy Spirit. Spirit-baptism in this sense, is the means of entry into the body of Christ.

It has been frequently argued by the Pentecostals that Spirit-baptism here is distinct from the Spirit-baptism prophesied by John and Jesus and experienced at Pentecost. They see this verse as ‘For by one Spirit..’(RSV) and said in all six occurrences, Jesus is the baptizer and the Spirit is the element but over here; the Holy Spirit is the baptizer and the body of Christ is the object into which we are baptized.(22) Moreover, the Greek phrase ‘in one Spirit into one body’ is too odd in grammar sense as to be unacceptable. (23) Therefore, they think the phrase must be instrumental: ‘we were all baptized by one Spirit into one body’. If so, this would be the only place in the NT where the Spirit is the agent of baptism.

However, wherever the verb ‘baptize’ is used in the NT, it is always referring to the medium of the baptism, such as water, fire and cloud- and not the agent. Although the distinction seems to make sense in some English translations, it cannot be supported by an examination of the Greek text, for the Greek expression is precisely the same in all its seven occurrences. Therefore, as a sound principle of interpretation, it should be taken to refer to the same baptism experience in each verse. (24)

This definitely has significant impact to our understanding of Spirit-baptism. As far as Paul was concerned, baptism in the Holy Spirit occurred at conversion. The baptism happened to all Corinthians when they became Christians. For it was the baptism that resulted in them being members of the body of Christ, the church. ‘We all’ have shared in this baptism and this drinking according to 1 Corinthians, and it is a blessing personally received by all Christians at their conversion. This Spirit-baptism therefore, is referring to the activity of the Holy Spirit at the beginning of the Christian life when He regenerates us, and cleanses us and cannot refer to an experience after conversion. (25)

Even if the above points to Spirit-baptism as ‘conversion-initiation’ act, how do we then understand the experience of the disciples at Pentecost in Acts 2, and those who had a ‘second experience’ of empowering of the Holy Spirit in Samaria, Cornelius’ household and the Ephesians? Were these not the disciples having previously been regenerated by the Holy Spirit, and only receiving the ‘second blessing’ after their conversion?

Pentecost and the Disciples

It is true that the disciples were Christians long before Pentecost.(26) However, we must realize that Pentecost cannot be viewed as an individual event in the lives of Jesus’ disciples and those present in the upper room. They, uniquely, span the period of transition from the old covenant work and ministry of the Holy Spirit to the new covenant faith. Ferguson said that the disciples’ experience is ‘epoch-crossing’ and is not paradigmatic for the church.(27) They received this remarkable new empowering from the Spirit because they were living at the transition between the old and the new, thus although it was a ‘second experience’ coming after their conversion, it is not a pattern for us to follow- simply because we are not living at a time of transition in the work of the Holy Spirit.(28)

It is by necessity the disciples enter into the full measure of the Spirit’s ministry and empowerment in two stages, reflecting a pattern of continuity (same Spirit) and discontinuity (only at Pentecost the Spirit come in his capacity).(29) Therefore, their experience is viewed as ‘singular’ even though they did experience a ‘baptism in the Holy Spirit’ after their conversion. This happened because they were living in the unique point of history and should not be a revealed norm for all subsequent believers of Christ.(30)

Second Experiences in Acts (8:4-24; 10:148; 19:1-7)

These are not convincing examples to prove the Pentecostal/Charismatic doctrine of Spirit-baptism either. In the case of the Samaritan believers, the answer lies in the centuries old split between the Jews and Samaritans.(31) God, in his providence and sovereignty, withheld the manifestation of the Spirit, till apostles laid their hands as a symbol of God’s channel (8:14-17) so that it might be evident to the highest leadership in the Jerusalem church that the Samaritans were not second-class citizens but full members of the church.(32) If the Spirit had been given immediately upon profession of faith and baptism, the ancient schisms between the Jews and the Samaritans would be carried into the church. The gift of the Holy Spirit in this case showed that both of them were being equally blessed through Christ, and being united by one baptism.

However, the Pentecostals think this is reading too much into the Scripture. Even Packer would have it as ‘a guess, and could not be more’! Thus, in this case of Samaria, the Pentecostals do seem to have a biblical precedent, both for subsequence and almost certainly, for tongues as evidence.(33) However, a caution should be given. Is this single precedent the intended divine pattern for us, or should it be dismissed as a special event in the history of redemption?

The situation in Acts 10 is less complicated as Cornelius is not even mentioned clearly as a genuine believer. He is rather a Gentile (or proselyte Jew) who was one of the first examples of the gospel reaching ‘to the ends of the earth’ (Acts 1:8). He has not first believed and then later come into the second stage of blessing. We encounter the similar situation in Acts 19. The Ephesians had been baptized into the baptism of John the Baptist, but they had not even heard of the Holy Spirit (Acts 19:2)- which is a fact that no one who was present at Pentecost or who heard of the gospel could have failed to know.(34) Therefore, the disciples at Ephesus did not have the new covenant empowering of the Holy Spirit. When they heard of the gospel, they believed in Jesus, and received the power of the Holy Spirit, marking the inbreaking of the new covenant, similar to the disciples at Pentecost.

We are not like the disciples at Ephesus who do not first have faith in a Messiah that we are waiting for, nor are we living in the transition between the old and the new covenant like the disciples at the day of Pentecost. We came to understanding of the gospel immediately, and that makes us like the Corinthians, entering immediately into the new covenant experience of the power of the Holy Spirit.

There are simply no NT texts that warrant us to seek for a ‘second blessing’ of the Holy Spirit that comes after conversion. However, the question remains, “What is actually happening to the millions of Christians who claim they have received the second baptism of the Spirit?” Could they be a genuine work of the Holy Spirit but the biblical examples and categories used have been incorrect? In my opinion, yes.

How should we understand Contemporary Experience?

It is crucial for us to understand the early Christians understanding of the Holy Spirit before we evaluate the contemporary experience. To the early Christians, the Spirit was an eschatological reality, a sure sign from God that the coming age had dawned, and they were set in motion in awaiting the final consummation of all things at Christ’s second coming.(35) To communicate this, Luke intentionally relates the experience on the day of Pentecost as a fulfilment of God’s promise of the Holy Spirit (Luke 24:49, Acts 1:4; 2:33) which was foretold long ago by the prophet Joel. This eschatological mindset can be seen by Peter altering the phrase ‘after these things’ to ‘in the last days’.

What we must understand further is that the Spirit is the chief element for this new existence of the eschatological community. For the early believers, it was not merely to be saved, forgiven and waiting for heaven. It was above all else to receive the Holy Spirit and to walk into the coming age with power.(36) Thus, for all early Christians, to be Spirit-baptized, is the presupposition of the NT writers and the Spirit was always thought as a powerful presence. In fact, the terms ‘Spirit’ and ‘power’ at times are used interchangeably.(37)

In comparison, most Christians in the history of the church scarcely experienced the Spirit as a powerful experience (although they believed in) comparing to the earlier believers. It is upon this background of reading the NT existence of empowerment by the Spirit so correctly, along with the frustration over the ‘quiet, mediocre, and less-than-adequate’ norm of power-inbreaking that the Pentecostals experienced- that led them to seek for the NT experience.

With the historical understanding of the NT converts and expectations, when one was converted, the dynamic empowering dimension with gifts, miracles and evangelism was a normal part of their experience and expectation. However, in the subsequent history of the church, the ‘empowerment’ seems to be effectively lost. We are familiar and come to experience with the fact that Christian life came to consist of conversion without real growth, baptism without real obedience and ministry without empowering.

It is precisely out of such background that one is to understand the Pentecostal movement with its deep dissatisfaction with life in Christ without life in the Spirit, and their subsequent experience of a mighty baptism in the Spirit.(38) Even if their timing was off as far as the biblical norm was concerned, their experience was not. The Pentecostals and Charismatics have captured for the church what the early Christians experienced as a norm- the empowering of life in the Spirit as the normal Christian life.

Now, we can understand why our use of terms to describe this experience, and the category of understanding we put in is so important. Spirit-baptism is therefore, a single experience of being empowered for ministry that is inseparable from becoming a Christian (or being brought into the body of Christ), and people have either received that experience, or they have not at all.

We have also seen the experience that has come to millions of people in the charismatic renewal as ‘a large step of growth’ (39) in several aspects of the Christian life so much so it is equivalent to a ‘rebaptism’ of the Spirit.

Yet, we must avoid the confusion of coining the same word for both experiences; during conversion and after conversion. To describe genuine ‘second experiences’ today that describe a new empowering or infilling for ministry, or a renewed growth in the things of God, the NT speaks of ‘be filled with the Spirit’ (Eph 5:18). Paul uses a present tense imperative verb that could be more explicitly be translated as ‘Be continually being filled with the Holy Spirit’, an experience that can be repeated.(40)

This infilling of the Spirit will result in renewed worship and thanksgiving to God (Eph 5:19-20) and in renewed relationships to others as well (Eph 5:21-6:9). When the Holy Spirit fills us, He is the one who would empower us for service by giving us spiritual gifts, and increase the effectiveness and power for ministry unto Him. All these ‘empowering works’ are the results of the ‘second-baptism’ understood by the Pentecostals. The divisiveness that comes with the term ‘baptism in the Holy Spirit’ could easily be avoided by using this alternative term.

On the other hand, if the terminology ‘baptism in the Holy Spirit’ is changed for something more representative of the NT teaching, there should be no objection for people to come into churches, and be encouraged to prepare their hearts for spiritual renewal. This can be done by their sincere repentance and renewed commitment to Christ, and by believing that the Holy Spirit can work more powerfully in their lives. In fact, every self-professed believer of Christ should genuinely long for greater power in ministry, greater joy in worship, and a deeper fellowship with God.

Conclusion

As we have seen, the effect of Spirit-baptism is manifold. It is not meant only for the purification and regeneration of God’s people, but the church is also endowed with charism and power, which are important for building the body of Christ. Both of them are mutually dependent from a collective point of view, especially when it is viewed primarily from an eschatological and soteriological perspective.(41) Pentecostals have contributed significantly in discovering the charismatic and empowerment dimension of Spirit-baptism. Evangelicals have highlighted the salvific and regenerating dimension of it. All of these traditions have contributed, yet none of us can confine the work of the Holy Spirit to our own human formulations. Knowing our limitations and bearing with one another in love, we should have mutual understanding and respect for one another.

Notes"

(1) Tak-Ming Cheung, “Understanding of Spirit-Baptism” in JPT, Issue 8, (Apr 1996): 115. In this essay, the

term ‘Spirit-Baptism’, ‘Baptism in the Holy Spirit’, ‘Baptism with the Holy Spirit’ is used interchangeably.

(2) Wayne Grudem, Systematic Theology: an introduction to biblical doctrine. (Leicester: IVP, 1994) 764.

(3) By separability and subsequence, I mean the question of ‘second baptism’ understood by Pentecostals.

(4) Pentecostals refers to any denomination that traces its origin back to the Pentecostal revival that began in the US in 1901. They believe that baptism in the Holy Spirit is ordinarily a subsequent event to conversion and is made evident by the sign of speaking in tongues, and all NT’s spiritual gifts are still valid and should be sought and used today. Charismatic refers to any denomination that traces their origin to the charismatic renewal movement of the 1960s and 1970s. This group seeks to practice all the spiritual gifts mentioned in the NT (non-cessationist), and they allow differing viewpoints on whether Spirit-Baptism is a subsequent event to conversion, and whether it must be accompanied by tongue-speaking. In the 1980s, a third renewal movement arose, called the ‘third wave’ and the most prominent leaders being Professor Peter Wagner at Fuller Seminary. This group of people is encouraged to seek and use the NT’s spiritual gifts and that the proclamation of the gospel should be accompanied by ‘signs and wonders’, following the NT pattern. However, they believed that Spirit-Baptism happens to all Christians at conversion and the subsequent experiences are called ‘filling’ with the Holy Spirit.

(5) They believe that the second baptism in the Spirit is to empower believers to do missions and good works.

(6) F. D. Bruner, A Theology of The Holy Spirit: the Pentecostal experience and the New Testament witness.

(Grand Rapids, MI: Eerdsman, 1970) 61.

(7) Michael Green, I believe in the Holy Spirit. I believe Series. (London: Hodder and Stoughton, 1975) 125. This Pentecostal doctrine of a second work was mediated into twentieth-century Pentecostalism through Wesley and his varied heirs in the several evangelical movements of nineteenth-century Christianity. It was principally connected to the American revivalism, led by Charles Finney and then more directly to the holiness movements. Worth mentioning people of influences are Walter Palmers, R .Pearsall Smiths, W. J. Boardman, and later, Andrew Murray, F.B. Meyer, A.B. Simpson, A.J. Gordon, and especially R.A. Torrey. Refer to Bruner, 62.

(8) The ‘tongues’ remains the typical Pentecostal-charismatic characteristic. They are an ‘initial evidence’ for a Spirit-baptism, bit not a sign of initiation as a Christian.

(9)Nobert Baumert, “Charism and Spirit Baptism: presentation of an analysis” in JPT Vol 12:2, (Apr 2004): 161.

(10) John L.Gresham Jr, Charles Finney’s Doctrine of the Baptism of the Holy Spirit. (Peabody, MA: Hendrickson Publishers, 1989) 55.

(11) Ibid., 171.

(12) Cheung, 116.

(13) Initiation here means ‘the moment a person accepts Christ as his or her Lord and Saviour.

(14) Ibid., 119.

(15)John Stott, Baptism and Fullness: the work of the Holy Spirit today. 2^nd Ed. (London: IVP, 1975) 43.

Most evangelical scholars and leaders hold this view: Billy Graham, The Holy Spirit. WBC Series (Waco,

TX: Word, 1978), A.A. Hoekema, Holy Spirit Baptism (Exeter: Paternoster Press, 1982) 18-20, Gordon Fee,

Michael Green and F.D. Bruner. Dunn, Baptism in the Holy Spirit. (London: SCM, 1970) 54, has argued the

basic soteriological interpretation of Spirit-baptism most forcefully and influentially.

(16) In both cases, the baptism that the disciples received is authentic Christian Baptism. This stand is argued

convincingly in R.P. Menzies, “Luke and the Spirit: a reply to James Dunn” in JPT, Issue 4, (April 1994), 125.

(17) Bruner, 213-214.

(18) I would concur with the general view given by Gordon D. Fee, Gospel and Spirit: issues in New testament

hermeneutics. (Peabody, MA: Hendrickson Publishers, 1991) 108-119.

(19) Unless otherwise noted, Scripture quotations are taken from the NIV.

(20) Grudem, 766. All six passages use the verb baptize (baptize), plus the prepositional phrace en pneumati hagio (“in [or with] the Holy Spirit”) except that Mark omits the preposition en. There is no difference in meaning, because the dative nonce alone can take the same sense as the preposition en plus the dative noun.

(21) Stott, 39.

(22) Sinclair Ferguson, The Holy Spirit: contours of Christian theology. (Downers Grove, IL: IVP, 1996) 88.

(23) D. A. Carson, Showing the Spirit: a theological exposition of 1 Corinthians 12:14. (Grand Rapids, MI: Baker,

1987) 47.

(24) Stott, 40. In fact, if Paul had wanted to say that we were baptized by the Holy Spirit, he would have used a different expression. To be baptized by someone in the NT is always expressed by the preposition hypo followed by a genitive noun. Refer especially Matt 3:6, Mark 1:5 where people were baptized in the Jordan river by John. Or Luke 7:30, where the Pharisees had not been baptized Or Luke 7:30, where the Pharisees had not been baptized by John. However, Paul here used en plus the dative therefore the verse should strongly be read as ‘baptized in or with the Holy Spirit’.

(25) Grudem, 768.

(26) In fact, they were born-again believers long before Jesus breathed on them and told them to receive the Holy Spirit in John 20:22.

(27) Ferguson, 80.

(28) Grudem, 772.

(29) Ferguson, 80.

(30) J.I.Packer, Keep In Step With The Spirit. (Grand Rapids, MI: Fleming H. Revell, 1984) 205.

(31) Green, 138. The hands of the apostles were, figuratively speaking, the bridge that spanned the chasm of racial prejudice. It is known as the Samaritan Pentecost and serves as a dramatic and convincing proof that God’s people, in Christ, were one. Refer to John Williams, The Holy Spirit Lord and Life-Giver. (New Jersey: Loizeaux Brothers, 1980) 193.

(32) Packer, 204.

(33) Fee, 110.

(34) Grudem, 774.

(35)Cheung, 124 also noted the importance of understanding Spirit-baptism as a metaphor to describe the abundant endowment of the Spirit in a new way.

(36) Fee, 114.

(37) See especially Luke 1:35; 24:49.

(38) Fee, 119.

(39) There are other experiences that normally occur other than tongues and prophecies when being ‘filled’ with the Spirit. To some, reading the bible has become meaningful, prayer bas become real, the presence of God was acknowledged, worship has become an experience of deep joy, and they have begun to experience spiritual gifts that they had not known before. It brought excitement, and in essence, are experiences of assurance what it means to be one with Christ. According to Packer, 226: It is an intensifying of the sense of acceptance, adoption, and fellowship with God, which the Spirit imparts to every Christian and sustains in

him more or less clearly from conversion.

(40) Grudem, 781.

(41) Cheung, 128.

Bibliography

BOOKS

Bruner, F.D. A Theology of The Holy Spirit: the Pentecostal experience and the New Testament witness. Grand Rapids, MI: Eerdsman, 1970.

Carson, D.A. Showing the Spirit: a theological exposition of 1 Corinthians 12:14. Grand Rapids, MI: Baker, 1987.

Dunn, James. Baptism in the Holy Spirit. London: SCM, 1970.

Fee, Gordon. Gospel and Spirit: issues in New Testament hermeneutics. Peabody, Massachusetts: Hendrickson Publishers, 1991.

Ferguson, Sinclair. Holy Spirit: contours of Christian theology. Downers Grove, Ill: IVP, 1996)

Green, Michael. I believe in the Holy Spirit. I believe series. London: Hodder and Stoughton, 1975.

Gresham, John Jr. Charley Finney’s Doctrine of the Baptism of the Holy Spirit. Peabody, Massachusetts: Hendrickson Publishers, 1989.

Grudem, Wayne. Systematic Theology: an introduction to biblical doctrine. Leicester: IVP, 1994.

Graham, Billy. The Holy Spirit. WBC . Waco, TX: Word, 1978.

Hoekema, A.A. Holy Spirit Baptism. Exeter: Paternoster Press, 1982.

Packer, J.I. Keep in Step with the Spirit. Grand Rapids, MI: Fleming Revell, 1984.

Stott, John. Baptism and Fullness: the work of the Holy Spirit today. 2^nd ed. London: IVP, 1975.

Williams, John. The Holy Spirit Lord and Life-Giver. New Jersey: Loizeaux Brothers, 1980.

JOURNALS

Baumert, Norbert. “Charism and Spirit Baptism: presentation of an analysis” in JPT, Vol 12:2 (Apr 2004): 147-179.

Cheung, Tak-Ming. “Understandings of Spirit-Baptism” in JPT, Issue 8 (Apr 1996): 115-128.

Menzies, R.P. “Luke and the Spirit” in JPT, Issue 4 (Apr 1994): 115-138.

Bonhoeffer "The Cost of Discipleship"

2006-11-10T17:51:00.000-08:00

Book Review

Dietrich Bonhoeffer, The Cost of Discipleship. Rev. ed. Trans. R.H. Fuller (London: SCM Press Ltd, 1959)

Dietrich Bonhoeffer and his twin sister Sabine were born on February 4, 1906, in Breslau, Germany. He studied at Tubingen and Berlin and went on to become a Lutheran pastor. The elections in Germany in 1932 brought about the Nazi rise to power, and the stage was set for the German church struggle. Bonhoeffer aligned himself with the evangelical opposition to Hitler, and was wholeheartedly behind the Confessing Church.

The rise of Hitler ran parallel to Bonhoeffer’s rise and it was opposition to the evils of Nazism that compelled Bonhoeffer to put his words into actions that cost him his life. As is set out in the introductory memoir in this edition, he understood that Hitler and national socialist ideology represented a grave threat to Germans, to Christianity, and to western civilisation. Bonhoeffer also understood that he could not in good conscience leave his own people to suffer on their own, thus he suffered alongside his compatriots in 1939 against Nazism. This passion and conviction eventually leads to his death in 1945.

One cannot read the Cost of Discipleship without an acute understanding of his writings on sacrifice, obedience, and the cost of grace that were mirrored by his actions. This set the scene for much of Bonhoeffer’s writings.

The Cost of Discipleship was the most famous work of Bonhoeffer, which achieved a wide reputation. It contains a profound interpretation of the Sermon on the Mount plus an exposition of Matthew 9:35-10:42, and sections on the “Church of Jesus Christ and the Life of Discipleship”. This writing quickly gave him a firm reputation in the theological world.

The book’s major theme centers on what it really means to be a disciple of Christ. This is summed up by Bonhoeffer’s statement that Christ calls us to “come and die” One is either a disciple of Christ, or they are not. The true disciple is dying to his or her life as a whole, and their old life is being replaced with the life of Christ.

The book begins with a section entitled “The Call to Discipleship”. The important question Bonhoeffer asked was this: What does it mean to follow Jesus Christ? He calls for a return to Scripture and to Jesus Christ, who has called us to be his disciples. Discipleship is not dos’ and don’ts, nor rules and dogmas. Discipleship, even though it may be hard, is not limited to a small group of spiritual elites. Jesus has promised to give the grace to do it, and it will eventually leads to Christian joy.

The background for the exposition of the Sermon on the Mount is the prevalence in the church of what Bonhoeffer calls "cheap grace." Bonhoeffer defined cheap grace as:

“Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion, without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.” (36)

Against the triumph of cheap grace in the church, Bonhoeffer calls for a return to obedience of Christ. Only in costly grace is there joy in Christian living. Costly, because it cost Jesus his life, but it is grace because God did not count this too great a cost.

One becomes a disciple by taking the call of Jesus to follow him. In answering the call of Christ, one must take the first concrete step, and by faith, the disciple must arise and follow him. Now, Bonhoeffer introduces two propositions that must be held together always: “Only he who believes is obedient, and only he who is obedient believes” (54). There is no obedience without faith, or faith without obedience. Obedience, he says, is not optional. It is not an afterthought; something that is added to salvation at some later point. Inability to believe is probably due to unwillingness to take the first step to obey. This thought runs similar to Blumhardt’s belief of mandatory discipleship. “The first and the last word of a disciple of Jesus is “Obey! Of what use is believing if you cannot obey?”

All subterfuges based on "reason and conscience, responsibility and piety" stand in the way of complete obedience.Some reinterpret Jesus’ demands to mean that we do not leave all, but simply possess the wealth of the world as though we did not possess it. This is seen by Bonhoeffer as reducing the command to follow to just developing a spirit of inward detachment, but without attachment and adherence to Christ. To him, nothing should stand in our way to fulfil the single-minded understanding of the command of Christ, lest cheap grace sneaks back into our life.

Bonhoeffer believed that suffering and rejection go hand in hand with bearing the cross. Being a disciple is related to bearing the cross of Christ. To take up the cross is to deny oneself. This should serve as a warning to us to take the call of Jesus seriously. We should not fall into the trap of thinking that ‘dying to self’ is a suggestion; something than can be discussed, debated, and interpreted. He wants us to listen, obey, and then get on to emulate him in his suffering and death.

Every Christian must bear the cross. The cross here simply means that one must abandon any attachments of this world, and then follow after Christ and die to himself. When suffering finishes its work, it is the path to victory. The seriousness of the call of Christ is realistically set forth in all its hardness by Bonhoeffer. Discipleship is denying yourself, accept persecutions, forsake all that we previously holding on to. Yet, he who calls gives strength to endure. Surely, Bonhoeffer’s life is a poignant example of this statement.

Bonhoeffer takes the beatitudes seriously, and believed that they are incarnate in the person of Jesus Christ. Bonhoeffer divided the Sermon on the Mount into three sections. First section is Chapter 5 of Matthew, which relates to the openness of the disciple’s life. The disciples in following Christ’ footsteps are thus called ‘blessed’. The poor in spirit are those who have accepted the loss of all things including their life for the sake of Jesus. Those who mourn are those who refuse to adhere to the standards of the world, and seek God’s kingdom first. The meek are those who give up claims to their own rights for the will of Christ. Those who hunger and thirst for righteousness are those who renounce all claims to personal achievement, and wait for God’s reign of righteousness.

The merciful are those who take upon themselves the distress and humiliation of others. They love and care for the needy. The pure in heart give their hearts completely to the reign of Jesus, and the peacemakers renounce all violence and “maintain fellowship where others would break it off”. For those who are persecuted for righteousness’ sake, God’s kingdom belongs to them.

Under this section too, Bonhoeffer touched on the real meaning of law by correcting the erroneous views previously held. For example, commandment on killing relates not only to the overt act but to attitudes of anger and hate as well. Bonhoeffer maintains that freedom from anger is the command for the disciple. Discipleship also forbids a free rein of lust. If the disciple gazes upon Christ, his gaze will be pure even when looking at a woman. Discipleship also means complete truthfulness. Truthfulness is the basis for fellowship among believers. Without it, brotherhood is destroyed.

Bonhoeffer is most interesting when he treats the revenge passage of Matthew 5:38-42. To Bonhoeffer, the way to conquer evil is not politically but passively. A disciple ought to be meek, and not seek revenge when wronged. Christian cannot return hostility for hostility. Jesus commands that love for the enemy to be a hallmark of the disciple. This love is the fulfilling of the law and obedience to Christ. Resistance creates further resistance and solves nothing. It is worth noting that the strong pacifism here is remarkably in contrast to Bonhoeffer’s later involvement in the resistance to the Nazi regime as well as his involvement in the plot to assassinate Hitler.

Second section is Matthew Chapter 6, which speaks of the hiddenness of the disciples’ spiritual existence. The hiddenness is from ourselves.Discipleship means looking at and following Christ, lest it is false discipleship. When one begins to notice his own goodness, one ceases being a disciple. The disciple’s life also includes prayer, and fasting as the motive of self-discipline for better service to God. Finally, Bonhoeffer stresses the singleness of heart when following Christ. We must either love God or hate him.

The subject of how a disciple is to be related to the non-Christian receives treatment in Matthew 7, or the third section of the Sermon. No superior attitude is warranted, for the believer possesses his righteousness as gift, not by achievement. Therefore, he must come to the non-Christian with “an unconditional offer of fellowship, with the single-mindedness of the love of Jesus.” As Bosch implied in his Transforming Mission, to become a disciple means a decisive and irrevocable turning to both God and neighbour. It is a journey of continually discovering new dimension of loving God and neighbour.

This hyper-Lutheran interpretation of the Sermon on the Mount by Bonhoeffer calls the church to die with Christ to self, and to live with Christ in discipleship. Grace is only grace in close identification of the believer with Christ’s own life, death and resurrection. When we bless the status quo apart from repentance and new life in Christ, we perpetuate cheap grace.

The last part of The Cost of Discipleship addresses the issue of discipleship for today. Is there a difference between being a disciple when Jesus was alive and being one today? How are we to be sure that we are following Jesus and not following our own wishes? Bonhoeffer rejects these questions and similar ones as being wrong. The resurrection has proven that Jesus yet lives, and he calls us to follow him.

Bonhoeffer maintains that “Baptism” in the Pauline epistles, is equivalent to “following Christ” in the Gospels for the very fact that the demand of Christ for a visible act of obedience is manifested in the public act of baptism. These views seem to point up a sharp difficulty in Bonhoeffer. On the one hand, Christ calls for a decision, which can only be related to responsiveness. On the other, Bonhoeffer defends infant baptism^, which lacks a response and associates itself with coercion, which he had previously rejected. He takes the traditional Lutheran view that grace is dispensed through the sacraments of baptism and the Lord’s Supper. In this matter, he makes no progress beyond Luther, who never successfully resolved this antinomy.

In the chapter on “The Visible Community”, Bonhoeffer returns to a familiar theme developed in the Communion of Saints. The church is made up of the saints, and is made visible in the preaching of the Word of God and in the sacraments. The Word is shared with the community and the world, while the sacraments are restricted to the believers. Thus, Bonhoeffer holds strongly that the ministry of the Word and the administration of sacraments of paramount importance. More importantly, the church has obligations to society. He objected the notion that Christians are revolutionaries and rather, they must be in subjection to the higher powers as Paul asserts in Romans 13. In his career, the Christian works within the framework of what is compatible to the body of Christ. His way of life is accepted only within the framework of being a stranger and, not a resident of the world.

In his discussion of sanctification, Bonhoeffer speaks of sin, church discipline, and good works. There are two kinds of sin: doctrinal sin is more serious for it corrupts the gospel; whereas moral sin at least leaves the gospel of forgiveness intact. Church discipline could include personal exhortation, pulpit warnings, and church action of exclusion. This is consistent with his overall theme of ridding the church of cheap grace. Good works are necessary, for God demands them. “Yet, our good works are the works of God himself”. Thus, Bonhoeffer does not draw a sharp distinction between faith and works.

Bonhoeffer concludes this book with a return to God’s starting point. God created man in his own image that is marred after the Fall. Christ came to renew God’s work of his image in man and this image will reach its final form in the resurrection where the transforming will be complete.

The Cost of Discipleship still stands as a much-needed book. Bonhoeffer delivers relentlessly Christ-centered explanation of the gospel. It is a highly personal, yet not privatized, approach to faith, anchored in and directed by the sovereign grace of Christ. He introduces to us a Jesus who is not just a nice teacher or a heroic figure admired from a distance, but the living God, our mediator, powerful and active, who enjoins us to follow him in the way of the cross. Bonhoeffer’s life and death are vivid demonstration that Christian discipleship is in no way a spectator spot.

However, his treatment of good works leaves something to he desired. He did not achieve a synthesis of good works and faith anymore than he did on baptism and faith. On the one hand, good works are not acceptable, but on the other, we are commanded to do good works. A preferable approach would show that God’s grace and love leads us to share the same with others. One can also find Barth’s essay of Christian Discipleship a companion to Bonhoeffer’s. Barth makes frequent reference to Bonhoeffer, and drawing from him, maintains a sense of urgency surrounding the call to discipleship in a way that is compelling and fresh.

In summary, The Cost of Discipleship remains an important work. The call for costly grace is needed. It serves as a reminder to the contemporary church of today that promoted in cheap grace whereby the church has not loved all men equally, has not preached the need for repentance from all sin, and has not forsaken the world for the service of Christ. The great and urgent challenge of the church today is not merely adding more members but reproducing and multiplying fruit-bearing disciples. We are not called to make people Christians and get them baptized, bur rather to help people decide to follow Jesus and his radical message.

Augustine "On Christian Teaching"

2006-11-10T01:51:00.000-08:00

Book Review

Saint Augustine, On Christian Teaching, trans. by R.P.H.Green (NY: Oxford Press, 1997).

Augustine began writing commentary on Scripture not long after his conversion. His first such work was De Genesi Contra Manichaeos (388-390), which in many ways sets the tone for much of his later work. Augustine admits an allegorical sense but warns against over-enthusiasm for allegory and denigration of the literal sense. We can also see from the outset Augustine’s interest in Scripture as a controversialist and polecimist. One of such works is this book in review, De Doctrina Christiana, “On Christian Teaching”, which begun in 396 but not completed until 427. It is written to enable Christian students to be their own interpreters of the Scripture, with detailed discussion of ethical problems and a fascinating understanding to signs.

Augustine opens his discourse on teaching with the following comment.

“There are two things on which all interpretation of Scripture depends: the process of discovering what we need to learn, and the process of presenting what we have learnt.”

This is, to Augustine, an accurate description of diligent Christian teachers and students alike. We must first discover what must be learned, that is what is the value and importance within biblical teaching and through this discovery, and we then present that value in a compelling way. Before we move to the art of preaching or teaching, one needs to possess an accurate, clear and biblically based pursuit of truth.

Thus, the principal topics covered in its four books are the theory and practice both of scriptural interpretation and of Christian rhetoric. The basis for the link between exegesis (Book 1 through Book 3) and rhetoric (Book 4) is Augustine understanding of the purpose and the core meaning of the Scripture: to increase in its readers the love of God and of their neighbours. For the reason of this conviction, Augustine affirmed that all interpretation must build up that ‘vertical’ and ‘horizontal’ love (two-fold love) with ever-increasing charity and purity in life. In a desire to avoid division over which interpretation of a text was the right one, Augustine declared that any exposition, which do not harm true and essential faith and was substantiated by another passage in the Scripture could be freely taught.

For charity is the ultimate aim of all worthy exegesis. Charity is the unifying and animating theme of this treatise. Its message that rings loud and clear throughout Book 1 is this: Be always mindful of the end, and be on your guard against the destructive tendency of means to impinge upon the ends. The end of all things, Augustine insists, is God who alone is eternal and unchangeable. He alone is to be enjoyed or loved for his own sake. It is the fulfilment of human nature, the desire of happiness, in God. Knowledge then only is valuable insofar as it pertains to this pursuit of God and can never serve as its own end.

Whatever else is to be loved should be ‘used’, that is, loved for the sake of God. Used here even applies to human beings, including ourselves. However, it does not denote ‘exploited’ but rather ‘served as to build up’ the aim of all endeavour of life- towards enjoying God for his own sake and oneself and one’s neighbour for God’s sake. For this reason, the interest in biblical interpretation for its own sake is one such form of selfishness. Exegesis is to be used for the sake of charity or love, and not to be enjoyed for its own sake.

Having thus affirmed that biblical interpretation should encourage charity and discourage concupiscence, Augustine needed a tool for finding such a spiritual meaning even in passages that might have nothing to do with either quality. To Augustine, allegory was that tool and thus became a practical means to expose the Scripture’s true meaning. However, for Augustine, a proper understanding of letter and history, the denotative meaning and context of the passages is the foundation to the spiritual sense.

Books 2 and 3 discuss signs, and in particular, the conventional signs or words found in the Biblical writings (bear that in mind that to Augustine, signs exist for the sake of things, and not the other way around, so he must explain the nature of things before he can sensibly discuss the signs that point us towards those things) . Augustine’s aim is to provide practical ways for interpreters to aid them in understanding both the unknown signs (Book 2) and ambiguous sign (Book 3). Both these kind of signs may be either literal or metaphorical (figurative) and it is utmost important that the interpreters master the proper ‘techniques’ in analysing the text.

The most important tool for understanding unknown literal signs is a thorough knowledge of Hebrew and Greek, so that interpreter can resolve any doubts that arise from conflicting translations. To understand unknown figurative signs, the interpreter needs a wide knowledge of the various things referred to in Scripture. One must therefore, be grounded in the nature of animals, stones or plants, and other things that Scripture uses in its figures.

Interpreters must also understand the figurative significance of numbers and should know something of secular history. They should also be acquainted with music, arts, professions, and sports. In acquiring the knowledge that would assist in reading the Scripture correctly, the interpreter is even encouraged to draw upon pagan wisdom, even pagan philosophy. However, we should guard ourselves from insidious superstitions, and avoid from superfluous and self-indulgent studies.

Augustine proceeds to consider ambiguous signs in Book 3. Ambiguities of punctuation and construction of sentences are to be corrected according to the ‘rule of faith’: by the surrounding context and the authority of the church. All good interpretation must preserve the internal consistency. The more difficult ones are the ambiguities of figurative words. Here, Augustine recurs to the same theme, charity in determining whether a passage is literal or figurative. Augustine in discussing this, explained and commented the ‘seven rules’ which was developed by Tyconius, to assist the interpreters in opening up the secrets of the Scriptures.

The other component in Christian teaching is the means for conveying the proper meaning of the text, that is, rhetoric. This is being dealt with by Augustine in Book 4. Augustine relied heavily on his own experience as a rhetorician and preacher. He established three ways of speaking which should be used accordingly, depending on the speaker’s intention. There is the restrained style, which is to instruct; the mixed style, which is used t please or delight the audience; and the grand style in order to ‘move’ or sway an audience. All these styles are advocated by Augustine to produce the necessary effect in the audience. Once a speaker master these styles and appropriate them accordingly, those who hear the restrained style will gain understanding; the moderate style makes them well-disposed to what they are hearing; and obey what is spoken in the grand style.

Evaluation

On Christian Teaching served as a preaching handbook for centuries with its theological undergirding and practical applications. It is recognized as one of the most important works on the classical tradition. It is a systematic attempt to determine what elements of classical education are permissible for a Christian and some helpful rhetorical principles for genuine Christian to share their faith.

It is important to note that Augustine makes no apologies about the primacy of biblical study, yet also marks the value in studying other disciplines such as philosophies, pagan religions and world systems, as all truth belongs to the Lord. As I would add in, science is one of the most neglected fields of study. It is reasonable and important to discuss why a Christian worldview makes for a better scientist and a wiser philosopher, and a scientific or a philosophical approach to the Scripture makes a wiser Christian.

Augustine handed down a comprehensive model for Christian preaching which has a strong effect on sound and future exegesis. This model explains preaching is to be firmly rooted in as accurate an understanding as the Scripture. Its allegorical component was to be closely linked to, and consistent with, the actual context. With this approach and the proper guidelines set forth, we would be careful not to read ‘into a text’ and derive meaning that might not even be intended by the original authors of the Scripture. Augustine’s purpose was to persuade men and women of God to love and delight in God (the end of our pursuit), and with the same token, to love our neighbours and live in holiness. Augustine’s model might not be universally agreed upon (even by Augustine himself!), but it is a helpful guideline nonetheless.

Based on the Synoptics form of the two-fold love commandments, Augustine rightly insisted that the love of God and the love of neighbours is the criterion of proper interpretation. This study retrieved and develops his hermeneutical insights in terms of the contemporary Christian hermeneutic of love: it serves as the general hermeneutical dialectic between declaration and critical interpretation and also a dialectic between love as subject and love as object of interpretation. Love must be Christian character of a faithful interpreter, love as the overarching meaning of Scripture, love as the deeper meaning of each biblical text, and love of God and neighbour as the outcome of the interpretation.

However, I find the art of developing eloquence in our speech a bit too methodical. Anyone who has preached before would agree that it is not always easy to combine all the preferred words, styles and tones to convey an adequate meaning to all recipients. The same grand style that is advocated to ‘move’ our audience to actions could well be used to comfort someone in grief, which not necessarily provokes an action. In reality, it is hard to remember which style suits what words, and doubly hard to maintain eloquence throughout to a mixed audience. Augustine lacks in this area of perceiving a mixed audience who might need more creativity in presentation than just tone of words or styles in speaking.

However, he was right to say the life of a speaker speaks more than a thousand adequate words verbally. The reminder of presenting a message to arouse delight (in the Law and the Lord), and to compel obedience from the audience is apt, lest we defeat the very purpose of Scripture ‘…useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work’ (2 Timothy 3:16-17, NIV).

Finally, I found this book a bit dated even though it has some helpful advice. The topic on biblical interpretation has been said much better and more understandably in other books. Much of what was expounded by Augustine is a guide to read the bible. For that reason, I find his writings too metaphorical and cryptic. That style is fine and should be preserved for other kind of writings, but not to be used to explain something as practical as how to read the bible. For a better book of the same subject, I would suggest Fee and Stuart’s “How to read the Bible for all its worth”.

Overall, it is a good and fascinating read!

Discipleship of Money and Tongue

2006-11-07T20:49:00.000-08:00

Introduction

Of all the texts in the NT canon, perhaps no two have been dealt with more divergently than ‘the sermon on the mount’ and the Letter of James. An analysis of James shows a minimum of thirty-six teachings of Jesus, with twenty-five of them parallel to the Sermon. Given that there are only one hundred eight verses in James, this letter is actually the closest biblical document in content to the Sermon. Thus, James appears to be an application of Jesus’ teaching to a Jewish Christian community.

More significant is the fact that the instructional letter of James contains themes that reflect the social and ethical struggles of the Christian community. This paper will narrow the discussion to two prominent themes- wealth and poverty, and the ethics of speech. I will develop a Christian response subsequent to each theme, with the emphasis on the discipleship of our wealth and our tongue.

Wealth and Poverty
James broaches the subject of the rich and the poor three times in his letter: 1:9-11; 2:1-12; 4:13-5:6.

Wealth and its inherent danger

The essence of the evil is not in the possession of riches, but in the pride, greed and inhumanity to which the rich are characteristically prone. James’ charge towards the rich therefore is their attachment to their wealth. The NT never asserts that it is a sin to be rich. However, it does warn us of the constant spiritual dangers of wealth. The rich in 4:13-17 are reminded that they boast in their arrogance and all such boasting is vain. They are further condemned of their injustice and oppression of the helpless and the poor whose only asset was their labour (5:1-6).

James warns of wealth as an ‘illusion of permanence’ that it gives. The rich are exhorted to ‘take pride in his low position’ because their wealth will ‘pass away like wild flower’ (1:9-10). This warning is targeted to the rich because they might have exulted in their earthly goods and not in their dependence on God.

Jas 2:1-7 indicates the danger of wealth in causing division within the Christian community. The wealthy believers to a church were being favoured more highly to the poor peasants who entered into the believers’ assembly. The church was corrupted that it practised favouritism among members based on the high and low status of its members. This is seen clearly an insult to the poor as the rich mentioned were the one who normally oppress them!

James 4 also mentions the desire for wealth destroys their right conviction and motives in approaching the throne of grace. The innate desire to have riches had turned the church into seeking an idol (the desire) rather than God. In 4:13-17, traders and merchants are depicted as people who abandoned the notion of God by their love in pursuing wealth. The love of money has indeed blinded its pursuers to the ‘parousia’, when riches as their temporary possessions would be swept away and each of their deeds of righteousness or wickedness would be revealed and judged by the Lord (5:7-9).

Christians response- The discipleship of our wealth

Call to sharing (Jas 1:2; 2:14-26)- faith without works is dead

The first section addressing issues of the rich and their material possessions appears in 1:9-11. Some commentators have challenged this interpretation and taken the rich person mentioned here to be a non-believer instead. Whichever stand we take, what James says certainly applies to Christians at large. In our contemporary context, these verses serve as a warning- wealthy Christians are not to boast about their riches but rather to take pride in the ‘low position’. When they are being brought low, James reckoned they would view the reality aright. The rich Christian must recognise, with a proper and probably a novel humility, that in God’s sight, he is not more favoured in comparison with his poorer brother. ‘Wealth is never a sign of God’s favour’.

James’ definition of true religion and pure piety is ‘to look after orphans and widows in their distress’ (1:27). God is concerned about the poor and the destitute, and He wants Christians to share his concern by meeting those human needs. When we respond to meet the needs with generous hearts, God accepts these kind deeds as being ‘pure and faultless’.

Likewise, Jas 2:14-17 stresses the importance of charity and workings of our faith with deeds rather than just with words. These verses are subordinate part of the larger treatment of the correct use of riches. Poor believers were in great physical needs and professing Christians were not aiding them. Today, professing Christians who have surplus income (majority of believers in our urban congregations today) repeat the sad history of James’ time. They are aware of the desperate human needs locally and globally, not least within the same household of faith. However, they give none of their income to or through church or other Christian organisations to help the materially destitute.

One of the most significant ways saving faith is tested as to its validity and reality is the way in which professing Christians view and use their material possessions. We ought to ask ourselves whether any claims of our faith could stand up to God’s standard. We must acknowledge the call to sharing of our wealth with those in need. We need a heart that is transformed to see the world as Jesus sees it, through the lens of compassion for those who are less well off than ourselves. We must learn to apply Christianity to every area of life, believing, as did Martin Luther King who quoted “any religion that professes to be concerned with the souls of men and is not concerned with social condition is as dry-as-dust religion”.

To James, the understanding of the word koinonia was not a frilly fellowship of church-sponsored bowling games or ‘pot bless’. It was an unconditional sharing of their lives with other members of Christ’s body. We live in a world where giving is conditional- that is, it covers barter and exchanges. If human relations are structured in a way that reflects the character of God’s own giving, they should be marked by unconditional giving- the kind of giving that is not obligated by prior performance and is not conditional upon a return. Christians therefore are exhorted to revise the standards of the world in relations to our giving and sharing- do it as an honour and love for God, and in honouring another who is made in the image of God.

In particular, Christians should be alert to relieve poverty and needs of the destitute. However, James’ letter is not just about charity of the rich to the poor, but includes Christians standing up for justice and equity for the working poor. Christians must have the sympathies and influence in relations to the economic and social justice for the working poor and the uneducated. We must work towards favouring public policy that would improve their social lot, and this requires changes in the structural level of society. A good approach would be to teach Christians of the biblical political stance favours policy that gives the working poor resources to claim more equitable share of the products and services a society produces. Globally, we can advocate the passing of legislation that changes foreign policies towards poor nations, makes trade patterns more just and increases the foreign economic aid. We can constantly promote decentralised and democratic decision-making and control of economic power. This will ensure power of economic policies and implementation will not be in the hands of a tiny group of individuals.

Call to impartiality (Jas 2:1)

We are also called to never show favouritism towards people who have an abundance of material possessions. Conversely, Christians should never be prejudiced against people who have few material possessions. There is no upper or lower classes in the eyes of God. It is a natural tendency of human to ‘kowtow’ to people who can benefit us. We must guard ourselves from sharing the world’s view of ‘loving those that can benefit us’, and exercise loving everyone the same, regardless of their social status. Jesus himself spent more time with the poor and outcasts of society, and commended those who possess little yet generous towards God. God is not partial, thus we should strive to be impartial too.

Call to patient endurance (Jas 1:2-4; 5:7-13)

For the poor in the communities, James suggests a change in their perspective of poverty or the circumstances they are facing. The poor Christians can exult that despite his worldly poverty, he is as good and as rich as the rich! In James 5:7-11, he calls the readers to exercise patience, and not resistance- for this is the virtue they must develop in view of the parousia. Along with patience and endurance of suffering that will bring rewards, James also stresses the nearness of their deliverance. This will remind the poor that God’s mercy is sure! The oppressed can take fresh heart that the present evil regime will not last longer thus, they must constantly hold themselves up in patient steadfastness and confident expectation of God’s deliverance.

God has not forgotten them, thus they can endure their hardships and trials with the eschatological joy, trust and hope in the Lord. As they endure, they are encouraged to pray to God, which gives practical expression to their perception of their own dignity. This is truly a display of their saving faith in God and the character moulding of believers in the midst of suffering.

Ethics of speech

The tongue and its inherent danger (3:1-13)

The need of holy interior life is one of the most obvious aspects of the Sermon. It focuses on the inward man; on the inward motives. Few things are more contaminating than poisoned words that spring from the depths of a bitter heart. Just like any human desires and abilities, if the tongue is left untamed, it is destructive.

Tongue is dangerous for a few reasons. Firstly, it expresses anger in us through our speech, which does not produce the righteous life that God desires (1: 19-20). Foul words and profanity uncontrolled from our mouth is a normal form of expression in this instance. Secondly, it is said to be capable of great mischief. The wrong use of our tongue can provoke all kinds of wickedness and evil. It is likened to a fire (3:6), an instrument of evil which can bring immense harm to people.

Thirdly, it is an obstinate part of our body that cannot be tamed and beyond our control (3:3-5, 7-9). Furthermore, James describes the tongue is influenced by ‘wisdom from below’ (3:15), ‘desires from within’ (4:1-2) and the devil (4:7). The evil desire within a man might be the cause of the frivolous swearing of oaths in Jas 5:12. Here, James was most probably referring to the promissory oaths, which is a kind of oath that is used to confirm serious statements in making or fulfilling business agreements or disputes. James is implying the danger and folly of some people using religion to cloak their false promise or lie.

Finally, the tongue is inconsistent. The same tongue that blesses and praises God may also curse and blaspheme His name or people made in His likeness. This even contradicts the elemental laws of nature where each element produces its own kind (3:11-12)! This inconsistency leads to a broken relationship with God and people. If we are inconsistent with our speech, how can anyone see integrity in us?

Christians response- the discipleship of our tongue

Call to godly speech (3:1, 9, 17; 4:9)

Firstly, James warns those who are or who desire to become teachers in the church. They would be judged with a stricter standard, and they must keep check of their teaching at all times (3:1-2). Teachers were the key people (in early churches) who were expected to build up the church until all the members reach maturity in Christ. Elsewhere, in Jas 5:19-20, the duty of ‘turning the sinners from the error of his way’ is also apart of the function of teaching. The teachers are reminded that they have a great responsibility in teaching God’s truth to the congregations, and in instructing them on godly behaviour. Therefore, teachers of God’s truth must strive for pure speech in addition to a more perfect understanding of doctrine and ethics.

Secondly, the tongue can be used to bless God (3:9) and speak with other humans created in God’s image. The Scriptures are full of commands and calls to worship God through praise, prayer and song. Our worship can become a powerful part of our witness to others. We are also commanded to speak only what will strengthen our brothers and sisters in Christ- words that would build up rather than tear down.

However, it is not because we do not praise God, rather it is the inconsistency of our tongue that James is warning us. The remedy – we must constantly check the state of our hearts. In other words, it is precisely those times of unrestrained utterance, when stress of anger reaches behind the facade of social convention; we witness the deeper dispositions of our hearts. It is the fact that both pious and impious words can come from the same lips that proves our need of God for soul cleansing and renewal. Christians need to be confronted by our own radically self-contradictory words and be led to lead a consistent lifestyle in godly speeches.

Pure speech is also non-critical towards people. One must not speak against or use its tongue to criticise another fellow believer, for to do so is to put oneself above the human situation and take the place of God (4:12). Such criticism not only violates the law of love for our neighbours, but also one has usurped the role of God as the judge.

God’s sole role to judge is a theme that runs through the entire Scripture. Only God has the authority over life and death; thus usurping His judging authority by judging a person is really a blaspheming of God! It indeed breaks the law and rightly introduces the question, “Who are you, you who judge your neighbour?” (4:12) God forbids a godly lifestyle that includes such self-righteous attitude, and people-condemning behaviour. The point here is not to forbid judging, but rather, like Jesus; James were trying to tell us to examine ourselves first, to humbly remember our own sinfulness before we start pointing out the sinfulness of others. Moreover, if we do see the needs to rebuke or to correct someone, we must do it in meekness and in mercy.

Another example of how a believer’s speech can be used by Satan to destroy the church is our complaining and grumbling (5:9). Dietrich Bonhoeffer, in his book on Christian fellowship, reminds us that a person seeking community should not become “… an accuser of his brethren…” who complains about not finding his ideals met in the body of Christians he belongs to. Since Rev 12:10 refers to Satan as the “accuser of our brothers”, we should not join in that activity but rather be thankful for the fellowship God has given us, as imperfect as it may be.

Call to pray

Another positive use of tongue is prayer. In James, the theme of prayer occurs in three places; 1:5-8; 4:2-3,5; 13-18. Prayer is commended as the right and appropriate use of our minds and tongues in a wholesome and healthful way.

In prayer and intercession, we are more conscious of the presence of God. Often times, it teaches us to be slow to speak, slow to anger, and swift to listen to God and ourselves. It forces us to pause and think, and caution us to take heed of our thoughts before they are translated into words. If we come before God in prayer with open hearts, He will reveal the truth of ourselves in the light of His holiness. We must be careful to listen and to be obedient in responding to His word, which is for our benefit. As James taught us, we ought to pray for wisdom in our speech and conduct, endurance in trials and sufferings, healing and our daily needs.

What hope is there to have control over our speech if “no man can tame the tongue” 3:7-8a)? James is referring to the unpredictability of when we will let evil slip out of out mouth. I believe our hope lies beyond our own efforts. Jesus was tempted but sinless in his words (Heb 3:18), thus we can turn to him for help. Let us surrender our hearts, minds, and mouths to him, and invite the Holy Spirit to respond and refrain through us when we have opportunity to express ourselves.

Conclusion

God wills his people, the church as the distributor of our wealth more equitably. One can only choose one master- God or mammon (Matt 6:24). Communal sharing is as important now as it was in the early churches. We must model the godly and radical lifestyles of Jesus’ disciples who had the concern for the poor and the marginalised. If we are blessed with the ability to make wealth, we must acknowledge it is God’s given ability, which would lead us to share with the needy. If our wealth is seductive and makes us prone to forget God, giving away our surplus is a strategy for resisting the temptation that overvalues it.

All of us need to use the precious gift of speech as it was intended: to bless God and others; to proclaim the salvation of our Lord Jesus Christ; to instruct and gently correct; and to encourage and edify fellow believers. Let’s prayerfully consider whether God wants us to respond or remain silent, and invite the Spirit of God to cleanse our hearts. Let us ask the Holy Spirit to produce his fruit in us; self-control.

Salt and light

2006-11-07T20:44:00.000-08:00

The Sermon on the Mount is the first five great discourses in Matthew and it was given near the beginning of Jesus’ public ministry. It starts with the Beatitudes describing the essential character of Jesus’ disciples. Jesus then goes on to fleshing out the implications of our heavenly citizenship, using the salt and light metaphors to indicate the believers’ influence and witness of good in the world.

This paper attempts to explain three main foci namely what did Jesus mean by saying that we are the salt of the earth and the light of the world, why and how should we function as salt and light, and finally the implications of this truth to me personally, and to my church as a corporate body of Christ. I will further narrow my discussion of ‘neighbour’ as people within my community of influence, with emphasis more on non-Christians.

Salt of the earth and light of the world (Matt 5:13-15)

Matthew is unique among the Gospels in placing these two main metaphors one after another in the form of maxims in parallel structure. Salt was one of the most useful substances in the ancient world. Pliny the Elder, an ancient historian from the first century said “Nothing is more useful than salt and sunshine”.

Salt has many characteristics and a variety of uses. It could function as a purifier and seasoning, but the people used it primarily as a preservative to keep things from going bad and becoming rotten. It was able to resist spoilage and keep putrefaction at bay. Example, rubbing salt into meat prevents its decay. This is believed as the emphasis of Jesus when He speaks to His hearers with the emphatic ‘You’ in Greek, accentuating the big contrast between the church and the world. Salt, then has a negative function, i.e. it combats deterioration. Similarly drawing from this metaphor, Christians are also constantly combating moral and spiritual decay. An implied meaning to Jesus’ message is that the world is basically rotten because of sin. It implies a tendency to pollution and to becoming foul and offensive, and Christians are to be the preserving force in the world. Just as salt had to be rubbed into the meat, similarly Christians must allow God to rub them into the world.

The subsidiary function of salt as the seasoning or condiment also meant to imply that Christians are to lend flavour to a flavourless, insipid world. The follower of Christ is to the earth what salt is to food, which a small amount of it in a large medium is at once apparent. The saltiness of a Christian proclaims a difference in our sphere of influence where people around us will mark the difference of us whose satisfaction is in Christ thus showing forth the flavour of Christ.

The effectiveness of the salt, however, is conditional. It must retain its saltness. Actual salt could never lose its flavour but it can become contaminated by mixture with impurities, which renders its impotence or uselessness. A Christian’s effectiveness, therefore, is depending on his ability to retain his Christlikeness. If we become assimilated to non-Christians and contaminated by the impurities of this world, we lose our influence of being distinct. Instead of affecting the world, we will be trampled by it.

The second metaphor Jesus uses to describe the witness of the Christian is light, which stands in synonymous parallelism with the salt metaphor. It too, focuses on the role of discipleship (light) and the parameter of the disciple’s mission (world). Light has a very important and positive metaphor in the Bible. “God is light” according to 1 John 1:5, Christ is described as “the light of the world” and Christians described by the Apostle Paul as “children of light” (Eph 5:8, 1 Thess 5:5). Light is thus associated with God, the Messiah, His people, the law and the accomplishment of salvation.

Jesus talks about two sources of the physical light: the light from a city on a hill which draws from an Old Testament motif, and the light from a lamp set on a lamp stand. The city may well be an allusion to Jerusalem that has a designated role among the nations as prophesied. It implies the New Jerusalem, shedding the light of divine glory throughout the world during the messianic kingdom, and the disciples’ good works will be a foretaste of its glory. ‘The city on a hill that cannot be hidden’ (Matt 5:14a) definitely sounds a note of inevitability and assurance to the crowd. It states a fact; they cannot help being as a city on a hill. The followers of Christ must be visible. We might hide the goodness of our lives, or cease to be good, but we cannot hide our lives. Good or bad, we are clearly visible to everyone, thus, we must be ‘in the light’ to send out our rays of light.

Similarly, Jesus explicated the light metaphor with the parable of a lamp which refers to the common oil lamp made of clay and used to light the interior of the windowless, one-room houses of Palestine. The purpose of the lamp is to shed light and thus it has to be placed on a stand to provide maximum benefit, i.e. to illumine the surroundings and not be put under a bowl. Jesus refers to the pointlessness of lighting a lamp then obscures it from being visible. The followers of Christ must be radiant. In himself or herself, a Christian cannot be the light of the world. One can only be the light of the world because of his or her relationship to Jesus who is Himself “the light of the world”. Hence, we can show forth light to the extent that we first receive from the Lord Jesus and reflect it to others. Therefore, to let one’s light shine is to live a life that will manifest the presence of the kingdom.

Why and how do we function as salt and light (Matt 5:16)

We want to consider why we as Christians should be salt and light, and why we should even desire to be so. By definition, we were meant to be such. Both the metaphors have much to teach us about our Christian duties in the world. The assumption of the metaphors is that Christians are different, therefore the call Jesus issues us is to be different. The Lord Jesus has told us that to be a Christian is to be salt and light. We are the salt and must retain our salt-ness and preserve the deteriorating world from its decay. We are the light, so we must let our light shine in the world, not concealed by compromise and fear, bringing light into its darkness.

Another reason is when we are true followers of Christ, like a city on a hill, we cannot be hid. To not shine our light is both ridiculous and contradictory. This is the quality we want to manifest to others. To conceal our light or be polluted by the world is a deliberate challenge to the Lord on his awesome call for us. Lastly, if we cease shining and preserving, we render ourselves useless and of no value both to God and the world that is in dire need. A true Christian does not even desire to hide his or her light.

Jesus’ intention is for us to penetrate the world. Continuing with the metaphor of light, Jesus said we must continue to shine so that people may see our good deeds and glorify God (Matt 5:16). Matthew refers to deeds five other times in his gospel. In 11:2, 19 deeds are the distinguishing marks of Jesus as messiah and are comparable to fruit indicative of one’s true nature (3:10). Matthew 23:3, 5 clearly warns against the deeds of the scribes and Pharisees’ exhibitionist tendencies and this comparison parallels Matthew’s use of righteousness in 5:20 and 6:1. In other words, good deeds, fruits and righteousness are interrelated to one another and it indicates the life lived consistent with the new relationship established by Jesus’ ministry between God and mankind. Such life must bear witness to the transforming power of God and has a totally different life lived by others. Within the context of the Sermon, good deeds would certainly include exhibiting all the characteristics listed in the Beatitudes, as well as obeying all the commandments that Jesus expounds in the later sections. Therefore, we are to show mercy (Matt 5:7), be peacemakers (Matt 5:9), and to obey God’s commands regarding murder, adultery, divorce and so forth.

When Paul uses light as a metaphor in Eph 5:8-13, to let our light shine includes both “displaying goodness, righteousness and truth, and finding out what pleases the Lord”. This resolves itself into asking ourselves the effect of light. Without doubt, light exposes the darkness and the things that belong to darkness. When Christians shine forth the light of Christ, people surrounding us will see their lives in a better light and if their deeds are full of darkness, they will begin to feel ashamed. Christians then, are the standard torch-bearers in a dark world. But more than that, the good deeds must include both word and actions. Even within the Sermon, Jesus refers to one who both ‘practices and teaches’ (Matt 5:19) so that the light is something that we can proclaimed as well as exhibited by deeds. Thus, light not only reveals the hidden things of darkness, it also explains the cause of the darkness. We are the light that adequately explains the situation of the sinful state of mankind and its wretchedness, selfishness which eventually leads to death. Shining forth our light then certainly refers to both our gospel proclamation and our moral example.

Practically, the Christian’s task is to be the salt of society by preserving, reconciling, flavouring and giving meaning where there is no purpose and no hope. We must be the one who brings forth the quality of life by upholding good values in life and to show forth our deep concern with its well being. This should propel us into actions that preserve cultural values and moral principles by making a contribution to develop a better culture and social life. Too often we have been guilty of interpreting our social responsibilities in terms only of helping the casualties of our deteriorating society but do not see the need to change the structures which cause the casualties. Just as doctors are not only concerned with treating a patient but also with providing preventive measures, we should also involve ourselves with preventive social medicine. It could be simply making pronouncements about the general situation of the political injustices, or we can seek to create better social structures that will guarantee justice in law enforcement, freedom and rights for minorities or the abolition of social and racial discrimination. We must endeavour to work for peace and reconciliation at all times. These good deeds when shone before others, it does not mean self-propaganda or self-glorification but rather for the glory of God. We are simply the agent through whom others come to recognise, acknowledge and glorify God. Others, influenced by God’s spirit, will ascribe to God the reverence that is due Him for causing the light in us to shine before men.

Implications

Today, I come to a deeper understanding of how distinct a Christian needs to be in order to make a difference in the world. As I ponder upon my life, I discover that my witness for Christ to the people that I meet (both Christians and non-Christians) has been milder than what is demanded of me and commanded by Christ. I thought by giving some money to a beggar, assisting an old man to cross the street, to obey speed limits and to be able to share the gospel well would earned me the title “She’s a good Christian”. In fact, that is how other church members view each another! But I learned that by being kind once in a while does not make me a true disciple of Christ. Have my actions really made a difference to my surroundings? Do people around me take me as the visible standard of godliness and good values? Honestly, I think I have failed God many times by being a stumbling block to Christians by my non-edifying conversations and ungodly behaviour, and a poor witness to non-believers by being a saltless salt and an obscured and dimmed light.

I recognised that God calls for radical discipleship both from me and from the church. Most of the time, we rather conform (so much easier) to the prevailing culture instead of developing a Christian counter-culture. It is a well known fact to the medical world that if a body does not give off salt, it retains water and becomes bloated. Similarly, the church will become desperately unhealthy if the salt is not dispersed in the work of preservation. My church sometimes spends too much time planning for evangelistic events that we forget totally the need for Christian social responsibilities. A small group pocket of believers however, representing individual lights, are spreading light wherever they are especially in the surrounding areas where we stay, and work and have fellowship. Once the light is the very light of Jesus himself in our lives, people in our community will see the very life of Jesus being seen through us in our churches and these lights will be multiplied.

Conclusion

The first metaphor tells Christians that they are to hinder the spread of evil; the second one tells them they are to promote the spread of truth. Quoting James Engel and William Dyrness;

The kingdom and reign of Christ expands within society through salt and through light, changing it from the inside out as Christians bring the grace of God to the world where they live. It takes place almost imperceptibly through ordinary people, transformed by their Lord, on a journey or pilgrimage with him. This constitutes the meaning of the reign of Christ- common people transformed by their Lord doing uncommon deeds. These points of light illuminate the grace of Jesus Christ, the unbounded love of God for all of creation.

The Christian faith is powerful both to preserve and transform every people group in every aspect of society at any different time and culture because; Christ is relevant at all times and that makes our faith always a relevant one in the world.

He is there and He is not silent

2006-10-19T23:26:00.000-07:00

This is a book written by Dr. Francis A. Schaeffer. He wrote this book after "The God Who Is There" and "Escape From Reason". It was a book with deep insights on understanding the need of modern man for truth, beauty and meaning of life. I would say its not an easy to book to follow if one does not have some basic understanding of philosophy as the subject is very much a philosophical one. He challenges the pessimism of modern man who find only silence in the area of values and meaning because they do not know as the Christians had the privilege to know - the infinite-personal God who is there and He is not silent. The book is a short one compared to others that I had read - merely four chapters, starting with the topic on metaphysical necessity, followed by the moral necessity and then to the epistemological necessity: the problem and ends with the epistemological necessity: the answer. I personally find the first two chapters profound.

The problem of existence has always been a hot topic among the philosophers. Jean Paul Sartre had said that the basic philosophic question is that something is there rather than nothing being there. The starting point is important - do we begin with nothing nothing or with a beginning? A beginning can be personal or impersonal. The impersonality may be mass, energy or motion but there is problem finding meaning for the particulars such as a drop of water or man. When we begin with the impersonal, how do any of the particulars have any meaning, any significance? Now, this is a dilemma. However, if you begin with a personal beginning, man being personal does have meaning. It is the Christian who has the answer at this point. I like what Schaeffer said, "we have the reality of the fact that personality does have meaning because it is not alienated from what has always been, and what is, and what always will be. This is our answer, and with this we have a solution not only to the problem of existence of bare being and its complexity - but also for man's being different, with a personality which distinguishes him from non-man."

However, if man was created by a personal-infinite God, how can we escape the conclusion that the personal God who made man cruel is himself also bad and cruel? No wonder Baudelaire (famous art historian, poet and great thinker) had a famous sentence: "If there is a God, He is the Devil." Schaeffer dealt with this issue very thoughtfully as he found out many Christians would want to put a defence using an irrational approach. In contrast, he is rational to say that if God has made man as man now is, then this is what man, as man, is. However, he went further to state that man as he is now is not what he was; that man is discontinuous with what he has been, rather than continuous with what he has always been. He put it this way - man is now abnormal - he has changed, not because God changed him, but because he changed himself. Man, by his own choice, is not what he intrinsically was. In this case we can understand that man is now cruel, but that God is not a bad God. As such, the substitutionary death of Christ now has meaning - it makes sense that we can have hope of a solution concerning man if man is abnormal now. That is why the christian should be in the front line, fighting the results of man's cruelty, for we know that is not what God has made. We are able to be angry at the result's of man's cruelty without being angry at God or being angry at what is normal.

It is not improper that men should ask questions concerning metaphysics and morals. On the contrary, they are relevant questions and Schaeffer pointed out clearly that the Christian answers are the only answers. It is this or nothing. There is just no better answer to be found. Therefore, our duty is to strive to know who He is, and what His character is. The good news is He had reached out and spoken to us. He had made Himself known to us - He is certainly not an impersonal God who sits at His throne and acting dumb.

by sinsee