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Discipling, part 2

23 May

If it is the case, as Ephesians 4:11 teaches, that the leadership of the church is “to equip the saints for the work of ministry,” what should that look like? In order to answer this question (“how do we prepare Christians to do ministry”), we need to first answer a more basic question: what is Christian ministry?

Ministry that is genuinely Christian must have the gospel of Jesus Christ at its center. This means that basic humanitarian service, while always admirable and worth pursuing, does not by itself rise to the level of being Christian ministry. At the risk of being blunt, it should be obvious that the kinds of good works that an atheist, a Christian, and a Muslim could all work together to pursue cannot be thought of as in any way distinctively Christian. So, then, building hospitals and feeding the poor are good things, and we should do them. What we shouldn’t think, however, is that by doing these things that we have done Christian ministry in the fullest sense of the term.

Christian ministry must focus on the work of Christ on our behalf. Remember Paul’s description of the Christian message in 1 Corinthians 15: that Jesus died for our sins, and that he was raised. The work of the ministry must emphasize this point.

But this means that doing the work of ministry requires that we understand why Jesus died for our sins. And if we begin to answer that question, we are immediately doing theology.

If you’ve followed the argument so far, you will now understand that if the pastor and leaders of the church are doing what they are supposed to be doing (equipping Christians to do ministry), a good church will be one in which the people become more and more knowledgeable about the Bible, increasingly able to take what God has said and apply it to the needs and hurts of people around them.

So the leaders of the church need to be patient teachers. Peter gives this instruction to pastors: “not domineering over those in your charge, but being examples to the flock” (1 Peter 5:3). A pastor who is territorial about ministry, who insists that only he or those who have similar stature can do ministry, has utterly missed the point of ministry in the church. The pastor is to be investing himself in doing ministry, yes, but even more so, he is to be investing himself in the people of his church, so that more and more they are ready to do genuinely Christian ministry. This is what a sound church looks like.

 
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Posted by on May 23, 2013 in Newspaper Article, Pastoral

 

Discipling into ministry

10 Apr

These last several weeks, we’ve been highlighting the priorities God expects a church to have. While all of these are crucial, the one we’re about to see is quite dear to me personally.

How should we measure the success of a church? Our society tends to place highest value on things that can be counted. Applied to church life, then, the health of a church tends to be evaluated by the number of people attending, the amount of the offerings, the variety of programs and ministries, and other such things. Paul offers us a different standard of measurement. Two passages are key for us here.

The first is 2 Timothy 2:1–2: “What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.” In this passage, we see four generations of leaders trained to serve the church: Paul, Timothy, the “faithful men,” and the “others also.” Paul’s point here is that the leaders of the church are to keep training new leaders.

The second key passage is from Ephesians 4. Having laid a theological foundation for the church in the first three chapters of this important book, Paul turns to explaining the practical application of these truths. He begins by listing the things that all believers have in common: there is one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father. Having listed the things that unite Christians, Paul shifts his attention to the things that make us different from one another: various giftings for service in the church.

Believers have different gifts, and these gifts exist in order to serve the church. Paul highlights five kinds of gifted people in Ephesians 4:11: “the apostles, the prophets, the evangelists, the shepherds and teachers.” Now, for what purpose did Jesus give these gifted leaders to his church? Paul answers this directly: “to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God.”

This is extremely important. The leaders of the church, given to her by her Lord, are not there to be the ones doing all the ministry. Rather, Paul tells us, the leaders of the church are to be equipping the people of the church to do the work of the ministry. That is to say, a church is not functioning properly if the clergy or the ordained leadership are looked upon as solely responsible for doing the work of the ministry, while the rest of the church is content to be ministered unto.

Thus, a chief measurement of the success of a church is this: are the people of the church becoming more and more prepared to do the work of the ministry? If so, that church is following Paul’s instruction.

 
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Posted by on April 10, 2013 in Newspaper Article, Pastoral

 

Conversion

29 Mar

To review: a sound church is one that is committed 1.) to obeying Scripture as its final authority, 2.) to a steady diet of expositional preaching that explains the meaning of the Bible, and 3.) to understanding Scripture within its proper context of systematic and biblical theology.

The next commitment of a sound church is exceedingly important, because it is the kind of thing that identifies what the church is. The church is made up of those who follow Jesus Christ. But following Jesus is an ambiguous expression. Are we following Jesus if, before making any decision, we ask what Jesus would do? (Side observation: I suspect he wouldn’t wear one of those bracelets, although I may be mistaken.) While the Bible does point to Jesus as an example for right living, the Christian message can never be reduced to exhortations to live like he did. To quote the great Presbyterian J. Gresham Machen, genuine Christianity can be distinguished from spurious Christianity in this way: for some, Jesus is the example of faith, but for the true Christian, Jesus is the object of faith.

There is a world of difference between these two conceptions of Christianity. If Jesus is merely the example of faith, the Christian message is one of works: be saved by doing what Jesus did. The problem with this should be obvious: who among us would dare claim that we live up to this standard? To reduce salvation to following the example of Jesus is to lay a burden on people that no one can meet. A message of works can produce only two kinds of people: the insufferably arrogant who falsely believe they can meet the standard, and the despairing who know they can’t.

By contrast, to say that Jesus is the object of faith is to maintain that it is of high importance that all people affirm certain truths about Jesus. We’ve considered this already in Paul’s explanation of the gospel in the opening of 1 Corinthians 15. The gospel is, quite literally, good news. It is a message to be believed. The core of this belief is that Jesus died for our sins, which means that we need to believe (at least) that we are sinners and that there is something about Jesus that makes his death the means by which I can be delivered from sin.

To believe this gospel is to be converted; this is what it means to be saved. Any church that fails to make this message central to its entire operation has abandoned its real reason for existence. We should not be surprised, then, to find that this message, the necessity of saving faith in Jesus, characterized the apostolic preaching in the book of Acts. In his very first message, Peter explained to his audience who Jesus is, and concluded by instructing them to “repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins.”

To insist on the importance of conversion, then, is another mark of a church with its priorities in order.

 
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Posted by on March 29, 2013 in Newspaper Article, Pastoral, Theology

 

On the incarnation

28 Mar

To some degree, the incarnation of Christ will always remain mysterious to us: how can God become man and yet remain God? There is mystery here, I say, and the volumes that theologians have written on this topic can hardly be condensed to a short paper column. So I will offer a simple devotion for this Christmastime.

The author of Hebrews highlights for us some astonishing truths that are possible only because Jesus Christ was fully human: “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him” (Hebrews 5:7–9).

These are truly statements that, if we didn’t find them in the Bible, we might hesitate to think them (much less say them out loud), lest we be considered irreverent. Jesus prays with tears? Jesus learned obedience?! How does the perfect Son of God learn obedience? Wasn’t Jesus always obedient? By turning our heads this direction, the author of Hebrews forces us to look squarely at the humanity of Christ, the humanity that is his because of his incarnation.

These are not just abstract theological questions; for believers, these verses are foundational to the mercy we find in Christ. The verses that immediately precede this passage tell us that the full humanity of Christ is the basis upon which he can be a merciful priest for us (Hebrews 4:15). He knows, in a fully experiential way, what it is to come to the Father in prayer as a reverent son (even though he is also the Son). He knows what is to pray with loud cries and tears. We must think here, quite obviously, of the Garden prayer, in which Christ, agonizing in prayer, submits himself to his Father’s will. Do we not find encouragement here, that we share these struggles with Jesus himself?

Further, Jesus knows what it is to learn obedience. The Gospels tell us that the young Christ grew in wisdom, stature, and favor with God and man (Luke 2:52). These verses most clearly show us the fullness of the humanity of Jesus; his growing in favor with God and man and his learning obedience show that his perfect humanity was no sham, no mere show. While the Bible teaches that Jesus is the sinless man, it also here tells us that his experiences, and particularly his sufferings, were how he grasped the full human concept of obedience. And we share this with the Son of God as well. Who among us has not grown to know obedience to the Father more clearly through our suffering?

And so, as we celebrate the Christmas season, the rejoice in the full humanity of our Savior, who has mercy on us because he shares our flesh.

 
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Posted by on March 28, 2013 in Newspaper Article, Theology

 

A sound church: systematic theology

13 Mar

Just to get our bearings, let’s review where we are in our series. I’m addressing the question, “What does God look for in a church?” We began by observing that a sound church will be one that looks to the Bible alone as the final authority for everything that it does. We then saw a church should feature, as a first priority, preaching and teaching that attempt to clearly explain the meaning of the Bible. And most recently, I’ve argued that a good church will give careful attention to the meaning of the text by placing it in its context.

The context of the Bible is its theology, and theology is of two kinds. The first we addressed last week: the Bible, from beginning to end, forms one major story. This story, as we see illustrated in so many of our Christmas hymns, is ultimately about the kingship of Jesus. Understanding a passage of Scripture rightly involves, at the very least, knowing where it falls in the biblical story. This kind of theology, with its emphasis on the story of the Bible, we call biblical theology.

The second kind of theology is not organized as a narrative, but rather by topics. If we ask, for instance, what the Bible teaches about salvation, or angels, or the end times, we’re asking questions about doctrine. The theology of the Bible that is concerned with questions of doctrine is called systematic theology. Although most people assume that theology is a dry and impractical thing, systematic theology ought to be deeply important to anyone who takes the Bible seriously as being the Word of God. Almost always, when we encounter a verse in the Bible that addresses a particular topic, there are also other verses that speak to the issue as well. If we want to get a good grasp of the Bible, we cannot merely pick and choose verses that support our own positions; instead, we need to see how the Bible as a whole addresses our questions. To do this is to do systematic theology.

We can illustrate the importance of theology this way: come this time of year, we give our attention to the birth of Jesus Christ. By why is this birth so important? As soon as we ask this question, we are doing theology. Here is one answer to this question, from John 1: “And the Word became flesh and dwelt among us…. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.” That is to say, when Jesus was born, God was in human flesh. To see this baby was to see God. The implications of this theology are truly life-changing.

 
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Posted by on March 13, 2013 in Newspaper Article, Pastoral, Theology

 

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A sound church: biblical theology

11 Mar

In last week’s essay, I commented on the importance of reading the Bible in context. We noted that, without context, a person can make the Bible say just about anything he wants. However, just as you object when your words are taken out of context, God expects us to read his Word with careful attention to its intended meaning. And we are on a better path to finding the intended meaning when we stop reading the Bible as though it’s simply a scattered collection of wise sayings; instead, we should read it as a coherent book.

We can speak about the coherence of the Bible, however, in at least two ways. The first one is this: the Bible, from beginning to end, tells a story. (I’ll address the second kind of coherence next week.) What is the Bible’s story about? To answer that, let’s take a brief rabbit trail.

Have you ever noticed just how many familiar Christmas carols proclaim that Jesus is a king? “Let earth receive her King.” “Come and behold him, born the King of angels.” “This, this is Christ the King, whom shepherds guard and angels sing.” “Hark! The herald angels sing, ‘Glory to the newborn King!’’ “Noel! Born is the King of Israel!” And this list is merely a quick sampling.

The hymnwriters here reflect an accurate understanding of the story of the Bible: from beginning to end, the Bible is about God’s plan to establish his kingdom on earth, with Jesus as the king. We see hints of this in the Garden, when the first man is given the instruction to subdue and have dominion over the world, establishing the principle of kingship. Even before we reach the end of Genesis, we find prophecy that a king will arise from the tribe of Judah (Genesis 49:10). The story continues, gradually highlighting David as the head of the royal family of Israel. God gives David this promise: “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Samuel 7:16).

And so we should not find it surprising at all that the announcements of Jesus’s birth are filled with language about kings and thrones and kingdoms. Consider Gabriel’s announcement to Mary: “He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:32–33). And skipping ahead to the end of the story, in the words made so familiar in Handel’s “Hallelujah” chorus: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Revelation 11:15).

This theme is the story of the Bible: Jesus is king, and he will reign!

 
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Posted by on March 11, 2013 in Newspaper Article, Pastoral, Theology

 

A sound church: exposition and context

07 Mar

So far in this series, I’ve argued that a church wishes to align with God’s priorities will have two characteristics: a commitment to follow the Bible as an absolute authority, and (following from the first) a preaching and teaching ministry that is characterized by careful and accurate explanation of the meaning of the Bible. Our third commitment of a sound church will take this a step further.

One common concern that I hear, when I tell people that my authority is the Bible, is this: how can the Bible be the authority, when people can make it mean just about anything they want it to mean? Here’s the reality: I’m sympathetic with this concern. I’ve heard many, many sermons preached in which the pastor takes a snippet of this passage, a phrase of that one, and stirs them together to say whatever it is he wanted to say in the first place, with little regard for the actually meaning of the text. There’s a joke about pastors: they have a sermon to preach, and now they just need to find a text to preach it from. I’d chuckle, if this weren’t so serious.

But is this how it has to be? Is it, as so many like to say, a situation in which you simply have your interpretation and I have mine, and no progress can be made? I’m convinced that the answer to this is no.

Let’s be clear: the Bible isn’t always easy to understand. In fact, Peter himself tells us this! Speaking of Paul’s writings, Peter says, “There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction” (2 Peter 3:16). If a very apostle confesses that the Bible isn’t always simple, we should not always expect it to be easy for us!

That said, notice that Peter doesn’t give up hope of understanding the Bible rightly, for he talks about people who “twist” Scripture. To accuse a person of “twisting” Scripture, we must accept the possibility of an “untwisted” understanding of it.

So how might we arrive at an untwisted understanding of the Bible? The most important factor here is context. I think most of us have a good understanding of this: it’s simply never fair to a person to take his words out of context, because without a context, words can be made to mean almost anything. But within a context, we recognize that there are limits on what a statement can mean.

What this means for a church is this: a church that takes the Bible seriously must be committed to showing that its interpretation of Scripture is in line with the context of the Bible. What that looks like, more specifically, I’ll address next week.

 
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Posted by on March 7, 2013 in Newspaper Article, Pastoral, Theology

 
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