The Doctrine of Sanctification

                       

Sanctification is an “inside-job,” performed by the Holy Spirit (1 Thes. 5:23; Eph. 5: 25-7; Tit. 2:14; Heb. 13: 20-1; Gal. 5:15-16). It is a subjective work – happening (perennially) within us, transforming the character and condition of the person. It is a supernatural work – performed by God through the Holy Spirit (Phil. 1:6); Col. 3:9-10). Sanctification is “the continuing work of God in the life of the believer making them holy – a process by which one’s moral condition is brought into conformity with one’s legal status before God (Justified! You are the righteousness of God; cf. 2 Cor. 5:21).[1]

This ongoing process of sanctification implies holiness – a separation from; to be set apart for the purposes of God; of dedicated use; to be cut off from (קָדוֹשׁ, qadosh).

The Great Baptism Formula Debate: Matthew 28:19 or Acts 2:38

Jesus’ final designation to His followers states:

Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit (NLT)

Go, then, to all peoples everywhere and make them my disciples: baptize them in the name of the Father, the Son, and the Holy Spirit. (GNT)

Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age.” (NLT)

And teach them to obey everything I have commanded you. And I will be with you always, to the end of the age." (GNT)

GO, BAPTIZE, TEACH, MAKE...YOU ARE AUTHORIZED (AS I AM WITH YOU).

Theological Anthropology versus Anthropology

General anthropology deals with the study of the human experience. Eriksen (2017) describes the discipline as “a comparative study of humans, their societies, and their cultural worlds” (p. 3).  As well, general anthropology seeks to understand who/what is man apart from God and ignores the implications of the Fall of Man (Gen. 3). In contrast, theological anthropology explores the entirety of the human experience, “with all its complexities and ambiguities,” and  “is viewed from the standpoint of the biblical story, which is both the story of sin and the story of glory and the glory of divine salvation” (Cameron, 2005, p. 54). 

Jesus' Final Week: Thursday

 It’s Thursday. Tomorrow, they will kill Jesus. How does Jesus and His followers spend the day?

Well, it was a long day, to say the least. Peter and John are tasked with getting ready for the Passover meal (Mk. 14:13). Would you have liked that job?

Just imagine the pressure of knowing the show is about to start, last-minute details...this is it! Three years of toil. It comes down to this last night before the curtains open. They are gathered for their last meal. Jesus sets the model for servant leadership at the gathering. Remember? 

What the Bible says about Marriage, Divorce & Singleness

 

           Divorce & Remarriage

Both Jesus and the Apostle Paul spoke about marriage and divorce in the Bible. They would often speak about both topics interchangeably.  Jesus was concerned about the state of relationships, and was the reason he of ten spoke about “the kingdom of God.” In this kingdom, the motive behind an action was of great concern; more than the emotions. As humans, we often react based on the subjective, rather than the objective. At the same time, one may see an outward act and not know the motive (subjective) behind the act. To make his point, he taught the Sermon on the Mount (Mat. 5-7).

Divorce was rampant

Here’s the thing, the divorce culture of this time accommodated their sinful lives and ushered in a period of rampant divorce. Macarthur states that Rabbi Hilel allowed divorce for any reason:

“For any reason, unload that woman.” The men were the leaders in this divorce and you could divorce your wife for burning your dinner, for spinning around so that somebody saw her ankles. For letting her hair down, not metaphorically, but literally, for speaking to a man, for making a negative comment about your mother, or for finding someone else that you preferred. And you were obligated to divorce her if she was infertile. That was the reigning view.”[1]

On his way to Jerusalem, the religious leaders accosted him with a question about divorce. It was their intent to discredit him. They wished for him to condemn all divorcees, seeing that it was the common practice of the day. Up till now, men could divorce their wives for any reason. This would be quite the confrontation.

Use of the Slavery & Shepherd Motifs in Scripture

         

                                                            Slavery

Historically, the metaphor of slavery “was capable of multiple connotations.”[1] It is sometimes used as “servants of God” (δούλους – Acts 2:18), “fellow servants” (σύνδουλοι – Rev. 6:11), in the singular “slave” (doulē – Luke 1:38), “slaves of Christ” (douloi Christou – Eph. 6:6) and “fellow- slave” (syndoulou – Col. 1:7).  It is defined as “someone whose person and service belongs wholly to another,”[2] resulting in “the total subjection of the slave and the absence of the slave’s freedom  to choose his action or movement.”

The two types of slavery concerned with this discussion are: (1) physical/literal – the actual imposition over a person; and (2) metaphorical/spiritual – “an inward relationship in which a person is under the influence of another.”[3] Keep in mind that first century Christianity was primarily influenced by Judaism; therefore any use of the slave motif would have first a Jewish bent, then the historical Greek/Gentile meaning. However, Harris contends that the reader should consider the slave motif within the framework of Jewish, Greek and Roman conceptual backgrounds.[4]

Based on the historical use of the slavery motif, we can therefore conclude that the New Testament (N.T.) neither endorses nor reject slavery, and draws both positive and negative images from it.[5]

Saving The Lost: Jesus Raises The Status Of An Accused Adulterer

 The Mission – Confronting Sin With An Aim To Elevate        (Jn. 4:16-18)

The stage is set for further revelation of Christ’s identity and mission. Keep in mind the betrothal theme, the reader will notice a shift in the story. With the awareness of  “Jesus’ identity

as the covenantal husband of Israel and the biblical typology of the well as the meeting place for a betrothal, we can understand the statement by Jesus, “Go call your husband?” (4:16) as the primary purpose of this encounter.”[1] Jesus’ aim here “is not so much to discuss ethics or the woman’s lifestyle as it is to show his revelatory knowledge, so that the woman would begin to recognize his identity.”[2]

Discouragement

 Don't Get Discouraged

Ever fell into the trap of asking (or even complaining to) God about the returns on your investment in His kingdom? One young man felt so good about his prospects that he was confident enough to say to Jesus “I’ve kept all the laws.” The disciples looking on saw a very disappointed young man walk away in response to Jesus’ answer. At this point, Peter quips “Well, we’ve left everything to follow you. What’s in it for us?” (Mat. 19:27; emphasis mine).

We just can’t help ourselves in not only comparing ourselves with others, but asking the same set of questions the original audience put to Jesus:

ü  “What will I (we) get for our labor? 19:27

ü  “Why don’t I get more for my effort? 20:11

ü  “How can this be fair?” 20:12

ü  Since I (we) have sacrificed so much, will I (we) receive more than him/her?” 20:21-22

Spirit-Filled Living: The Role of the Holy Spirit

 

Walking in the Flesh or Walking in the Spirit? - Romans 8

Key Verse: “Therefore there is now no condemnation for those who are in Christ Jesus.” (8:1)

What does it mean to be spirit-filled? How does one live life empowered by the Spirit(of God)? How does one become of-the-Spirit?

To understand the mind of Paul (the author), it is necessary to consider the context of Romans chapter 8:

The apostle Paul addressed this letter to “to all who are beloved of God in Rome, called as saints” (Rom. 1:7). By this time, the church was beginning to take form – meeting in Priscilla’s home (16:5) and elsewhere (use of “saints” instead of “church”; 1:7). The Jewish diaspora in Rome was still small in comparison to the Gentiles of Rome. Therefore, when Paul spoke, he used words directed to his audience (2:17;4:1;11:17-31;15:14-16. Paul had not yet reached Rome, neither Peter, and Rome was still his goal (15:20). So, how did the church in Rome get started? There were visitors from Rome in the crowd on the day of Pentecost (Acts 2:10). No doubt the witness of the Spirit returned to Rome with these visitors. Migration patterns and the economic attractiveness of Rome made this city a magnet.

The Practice of Footwashing in the Bible

1.   

     

Footwashing was standard practice for first century culture in light of the dry climate. Since most people traveled by foot, wore sandals, and eating necessitated close proximity to each other, the standard practice was to wash the guests’ feet as they entered the house. “To wash the feet of one’s guests was common hospitality, the breach of which was a serious affront” (Lk. 7:44)[1]  The task of washing feet was usually reserved for a servant. It was considered such a debasing act that even (some) “Jews insisted that Jewish slaves should not be required to was the feet of others; this job should be reserved for Gentile slaves, or for women and children and pupils.”[2]

Did John Calvin Miss The Mark? - Treating Our Neighbors

I came across this piece of his-story...John's that is. Did he feel pressured to respond in light of his role/responsibility? I am conducting a study on the adulterous woman (Jn. 8:1-11) and discovered that this pericope has shaped much of Christianity's position on marriage and the family (amidst the contention on its placement in the Johannine text):

Alleged adultery made John Calvin persecute vigorously Anne le Fret, his sister-in-law, who looked after their common household. Although he could procure no decisive proof of her guilt, he managed to arrange a divorce with the right o f remarriage (against the Roman tradition), and removed her from the house with loss o f her children. She was spared capital punishment, as she kept denying, despite seven rounds o f torture. Although Calvin’s first attempt in 1548 had failed, and his brother Antoine was forced to reconcile with Anne, the text o f Jn. 8:1-11 has apparently meant little to the case, which w as treated by these reformers as a clearcut ecclesiastical affair.

See Kingdom, R. Adultery and Divorce in Calvin 's Geneva, Cambridge Mass. Harvard U .P. 1995 p .71-98.

Hermeneutics Questions & Answers

                                        The Discipline of Hermeneutics

Regarding  Bible Translations

Define the terms “formally equivalent” and “functionally equivalent” with regard to translation theories.

Formal equivalent refers to a literary translation of the Greek and Hebrew text into English syntax.  This process “prioritizes preserving the form and structure of the text over what is the most intelligible English.”^[1] By seeking to remain as close as possible to the original form of the Greek and Hebrew language, the form equivalent “may appear awkward, less sensitive to a contemporary audience, and may sacrifice meaning for form.”^[2] In contrast, the functionally equivalent renders more of a dynamic interpretation of the Greek and Hebrew language into English. This rendering seeks to “reflect better English,” placing the “priority on clarity over grammar and syntax.” Another way to define the functional is that it brings the text closer to the language of the contemporary reader (an attempt to reproduce the same effects as experienced by the original audience).^[3]

The Book of John: Authorship, Purpose & Provenance

Internal & External Evidence of Johannine Authorship 

It is important to establish John as the author of the Gospel bearing his name primarily for apostolic eyewitness and authorship. This especially during a period of Gnostic influences. Köstenberger aptly puts it this way: “John’s Gospel claims to represent apostolic eyewitness testimony regarding Jesus’ earthly ministry.”[1]  There is ample internal and external evidence in support of Johannine authorship with John being “John, the son of Zebedee,”  one of Jesus’ disciples. The internal evidence is as follows:

·         The author is identified in Jn. 13:23 as “the disciple whom Jesus loved.” That he is “the disciple whom Jesus loved” is also mentioned in 21:2, 23, and stated as the “one who “testified to these things and wrote them down” (21:24). The author also has close connections to Peter and part of Jesus’ inner circle (Lk. 5:8-10,8:51; Mk. 3:16-17, 5:37; Mat. 17:1-2). Of noteworthy mention is the visit to Jesus’ tomb on Resurrection Sunday, where the author is identified as “the one whom Jesus loved” (20:1-8).

Responding To The Word Of God

Judah's Last Days: 2 Kings 22/ 2 Chronicles 34 

 The inspired Word of God, the Bible, has to power to change lives and to bring reform. It is God-breathed and therefore power of itself. King Josiah with the help of the priests, recovered what is said to be the Pentateuch during the period of his reformation. His attitude after reading the book is one which every ministry leader seeks to gain after preaching or teaching the Word. King Josiah’s attitude is also a model for how all believers should respond when they conduct devotions. When the book was read in his presence, the king “tore his clothes” (2 Kings 22:11). 

When we read or hear the Word of God, it should prick our hearts, move us to holy fear, and reveal to us the deficiencies of our hearts (Henry). Josiah “rend his garment”, but we should “rend our hearts” in response to God’s holy Words. Under the conviction of the Holy Spirit, Josiah’s spiritual eyes, ears and heart was opened, moving him to “inquire of the Lord concerning the words of the book” (2 Kings 22:13). This should be our attitude. This is the attitude we should expect when we are committed wholly to God personally and in ministry. When the Apostle Peter spoke the words of God to the people gathered in Jerusalem “they were pierced to the heart, and said to Peter and to the rest of the Apostles, “Brethren, what shall we do?” (Acts 2:37) This is the question God wishes to ask us all, so that a sinful people can obtain redemption and the forgiveness of sins. What God seeks is a heart like Josiah – a response to His Word that leads to reverence, repentance, restoration and reform. 

References: 

The Life Application Study Bible (NASB). The United States of America: Zondervan (2000) 

Smith, J. The History of Israel. Joplin, MO: College Press (1995) 

Matthew Henry Commentary. Retrieved from: http://www.biblestudytools.com/commentaries/matthew-henry-complete/2-chronicles/34.html 

Ephesians: Discipleship & Membership Done God's Way

Ephesians As a Model for 21^st Century Ministry Strategies in Leadership 

If you desire a road-map for building the church the New Testament way, then look no further than the Epistle of Ephesians. Within the pages of this epistle, the Apostle Paul presents a strategy of a unified body. Paul encourages individual members to join together to become a unified body in Christ. Common themes include the Spiritual Privileges of the Church (1:3-3:21), the Blessings Believers Share (2:1-10), Unity in Christ (2:11-22), The Spiritual Responsibilities of the Church (4:1-6:20), Achieving Maturity (4:1-16), The Domestic Code (5:22-6:9) and Spiritual Warfare (6:10-20). This epistle was written as a circular letter, intended for instructions to not only Ephesus, but to the neighboring churches. I have pulled out a few nuggets by chapter of benefit to membership and discipleship:

The Bible & Divine Authorship

The Bible testifies of itself to be the Word of God, therefore we can trust its veracity and faithfulness (2 Timothy 3:16; 1 Thessalonians 2:13; John 17:17; Titus 1:2). No other book can truthfully make this claim. The all-powerful and wise God “employed many persons to labor in distant ages, and in different departments, producing in their various compositions a revelation of His will, complete in all its parts, and distinguished by the most perfect unity, without the shadow of discrepancy redundancy, or deficiency”^[1]. It is of supernatural origin. Its claim to be authentic is one of inspiration, inerrancy and infallibility. Not just part of the Bible is of divine origin, but its entirety – “All Scripture is given by inspiration of God” (2 Timothy 3:16-17).

The Wrong Way To Winning - James 4:1-10

James was hot! He’d usually address the brethren with a “My Brothers.” Not now. He was ready to whip them (his Jewish Christian brethren) into shape. No doubt there were many striving for position within the church considering the mix of poor Christians and rich overlords in Palestine and Syria. Verse 3:1a infers as much: “Not many of you should become teachers, my brothers and sisters.” While all men will fail, the path for the believer is submission to Christ and his love. Why treat each other as enemies, allowing illicit wants to consume our thoughts and actions? These fights James describes come from a desire to please oneself; “inner sensual lusts/pleasures that wage battle in our hearts.”[1] Folks were so consumed by these wants, that they would do just about anything to satisfy their desire. The battle within was the source of murders, contentions, frustrations, fights (v. 1-2).  Ideally what was needed was a healthy dose of trust; a “fidicia,” the “placing of one’s trust in God revealed in and through Jesus Christ.”[2]

Atonement Theories: The Person & Work of Christ

The Person & Work of Christ

Atonement is exactly described with the Hebrew word “kaphar,” meaning “to cover.”[1] Theologically speaking, the blood of Jesus Christ has covered the sins of mankind. By the will of God, “we have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb. 10:10b). That Jesus Christ lived on the earth, conducted ministry, was killed on a cross, arose from the dead, and went back into the heavens (Lk. 2:7; Mk.1; Jn. 18, 19:17-37, 20:1-9; Acts 1:9-11), is essential to the doctrine of humanity and of the atonement. Humans were created by God for his good pleasure, but the entrance of sin necessitated “a satisfaction.” This satisfaction could only be obtained by divine means, hence the doctrine of soteriology – salvation through Jesus Christ (Gal. 3:13-15; Jn. 3:17). If the doctrine of humanity is understood in light of “what needed to be done for, how it was done for and the ultimate destiny of humans,”[2] then the atonement describes Christ’s work through the incarnation in satisfying the demands of a holy, righteous and moral God for violations against his nature and for human liberation from sin.

God Gifts His Church

                        Spiritual Formation Enabled By Spiritual Gifts (Ephesians 4:11)

Now, at the heart of spiritual transformation into Christ-likeness is Holy Spirit guided living, described by Paul as “attaining to the whole measure of the fullness of Christ” (Ephesians 4:13b). In no way could this “fullness” (Ephesians 4:9b) be achieved through human effort. It is God who must “fill” his church in order that they may be “full”. It is the Holy Spirit who does an “inside job” by “empowering a transformed people to live out “God honoring lives within the context of community and healthy relationships.”[1] Christ’ desire is to see his people become agents of change in the earth. In verses 11-12 Paul fleshes out the offices or functions through which Christ’s mission would be accomplished:

“He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” (Eph. 4:11). 

These gifts/functions/office (five main functions) were given to the entire church for the efficacy of Christ’s kingdom government. If anything is to be accomplished in Christ’s church, it will be through divine enablement. That said, Paul further explains: “And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues” (1 Corinthians 12:28). This was the work of God to spiritually empower men and women within and for the enabling of these gifts within his church. The first three gifts or offices that Paul numerated are sometimes called “higher offices” (apostles, prophets and evangelists). An apostle “was chosen and commissioned by Christ and were endowed through a special impartation of the Holy Spirit for the work of establishing the church.”[2] They played an authoritative role. “While they lived, they could provide teaching in person, but also committed their inspired revelation to writing, bringing into existence the New Testament.”[3]

The Historical Jesus

Christ and his work are inseparable. This presupposition has fueled Christological debates for centuries and held as dogma by the early church. A shift occurred during the medieval period when “scholastic theology separated the doctrine of the person of Christ from the offices and work of Christ, making it more difficult for the average Christian to appreciate how this plays into their everyday living.”[1]  The quest of the historical Jesus was a means of making sense of all this.

Erickson considers the “Christology from above” approach as fideistic.[2]  Understandably so as Scripture went mostly unquestioned during the early years of church history. It makes three assumptions: (1) foundational to the Christian faith is the witness of Christ and his word proclaimed (the kerygma); (2) there is a preference for the “explicit theological interpretations of the apostle Paul and the Synoptic Gospels (especially John) and the witness of the prophets and apostles; (3) faith in “the Christ in the flesh” as foundational; “he or she will accept historical statements by being rationally persuaded.”[3]