Sunday, November 25, 2018

MAKING DISCIPLES: THE IMPERATIVE ABOVE GOING

Audio for the following may be found here. You may also listen to podcast episodes here.



MAKING DISCIPLES: THE IMPERATIVE ABOVE GOING


            Mike Breen recently posted a blog centering around why the missional movement will fail. I was shocked upon first reading these words; yet, the author makes the point that radical disciple-making is the church’s call above going. Breen says:

We took 30 days and examined the Twitter conversations happening. We discovered there are between 100-150 times as many people talking about mission as there are discipleship (to be clear, that’s a 100:1). We are a group of people addicted to and obsessed with the work of the Kingdom, with little to no idea how to be with the King.[1]

In the Great Commission (Matt 28:19-20), Jesus commands his followers to go; the imperative, however, comes after the word, go, when he subsequently commands his people to make disciples, i.e. the purpose of going and indeed the end means of missions is to glorify God by forming people who love and obey him. Thus, the imperative is often wrongly placed on going rather than disciple-making. Furthermore, the Greek context of the Great Commission implies not merely going to make disciples but rather to make disciples as you are going, i.e. going is not a separate event but is rather what we do in our daily rhythms of life. Making disciples then should be part of our daily walk. I submit that we have missed the point of the Great Commission because we have missed the point of a disciple and the Christian life altogether. There are two glaring aspects of our call that we have missed.

We Miss the Point of Jesus’ Command

            Jesus’ command in the Great Commission is rooted in discipleship, not missions. In fact, the act and ministry of missions is merely a derivative of the entire point of Christianity and indeed life: the glory of God. By placing the imperative on “go” rather than “make disciples,” we effectively miss the point of Jesus’ command. “The New Testament exhibited a unity between evangelism, discipleship, and Christian formation that provided a sequence of ministry. This ministry sequence moved new converts through stages of spiritual growth.”[2] The Greek word for disciple, μαθητεύω (mathéteuó), implies action as a student, learner, or follower, i.e. as disciples of Jesus Christ, we are not only called to follow him and learn from and with him throughout our days but to also play a role in forming other people who do the same. When Jesus said to go, his followers would have understood his command to equate to making disciples as they were going, i.e. in work, education, family life, and the like.

            While many churches focus strongly on missions, the point of missions is to make disciples. If we are not making disciples and merely helping people practically, we participate in exercises of futility. No matter the intent and no matter how good an action might be or seem, anything that does not point people to Jesus Christ as the author and perfecter of faith and indeed the treasure greatest above all is a waste of time. If the point of missions is simply to do good works or to save people from hell, we have missed the point. Should we go? Absolutely; yet, as we are going, we should continuously realize our call to make disciples, not converts.

            The acid test of discipleship is service. We should ask ourselves if we are forming people who merely make good decisions but neglect to serve the Lord in the local church. If we are doing so, we have only executed half of the Great Commission, if even that, for making disciples is that from which all else stems in Jesus’ command. Let us then not miss the point of the command but participate in making radical disciples who abandon all for the sake of Jesus Christ.

We Miss the Point and Meaning of a Disciple

            The second glaring mistake we make is we miss the point and meaning of a disciple. In the context of Jesus’ words, a disciple is more than a student or learner but is rather someone who radically obeys him and follows him despite the consequences that may come. The people to whom Jesus directly spoke in Matthew 28:19-20 dwelled in a land and day when Christianity was unpopular and required sacrifice, often their very lives. They would have understood the concept of discipleship to mean more than simply learning, for if one learns but does not obey or is not changed, the gospel has not taken its full effect in his or her life. A disciple then is one who radically follows and obeys Jesus Christ.

            If one obeys Jesus, going is a non-issue; such a person makes disciples as they go, i.e. as they work, as they study, as they love, and as they participate in their daily activities. A disciple, however, does not act only on gratitude or self-satisfaction except that one’s satisfaction is found in Jesus Christ. When a Christian is satisfied in Jesus, obedience then comes naturally. A disciple then is first pleased with and in God alone above anything or anyone else and then secondly formed in obedience to Christ. The point of being a disciple is not to roll up your sleeves and take on the world no matter how difficult it is but rather is to be completely satisfied in Jesus despite any and all circumstances. From that satisfaction, obedience and following is yielded. We should not spend our time trying to convert people who do not want to be converted. The Holy Spirit calls people to salvation so our job is to preach the gospel in everything we do and take the name of Christ to those who do not know him; yet, if we stop with going and neglect making disciples, we do not employ our God-given call: to make disciples of all nations. We miss the point of the command and of being a disciple and making disciples.

Radical Obedience Is the Proof

            How do we know then if we are fulfilling the command of Jesus to make disciples? Indeed, how to we know if we ourselves are disciples? The proof is found in radical obedience. We might form many excuses for not radically obeying Jesus Christ; yet, nothing suffices. God can do more with the cup you are given than you ever can alone with the limitless sea so no matter how difficult something may seem, let us never cease the command of Christ with merely going; let us make disciples who are satisfied in God and who honor him in daily radical obedience.




[1] Mike Breen, “Why the Missional Movement Will Fail,” Verge, accessed November 19, 2018, http://www.vergenetwork.org/2011/09/14/mike-breen-why-the-missional-movement-will-fail/.
[2] Robert E. Webber, Ancient-Future Evangelism: Making Your Church a Faith-Forming Community (Grand Rapids, MI: Baker Books, 2003), 18.

Sunday, November 11, 2018

THE FORGOTTEN GOD: NEGLECT OF THE HOLY SPIRIT

Audio for the following may be found here. You may also listen to podcast episodes here.


THE FORGOTTEN GOD: NEGLECT OF THE HOLY SPIRIT


            God exists as triune: three persons yet one God. We often speak of the Trinity in mere passing terms; God, however, has revealed himself in Scripture and in his work through threefold persons: the Father, the Son, and the Spirit. Sadly, the most neglected and misunderstood person of the godhead is the Holy Spirit including in charismatic contexts where the Holy Spirit might seemingly be given an overemphasis. The neglect of the Holy Spirit has caused false teaching while the misunderstanding of the Holy Spirit has fostered improper thoughts of his work and personhood, e.g. the Holy Spirit is not an it or a force but is rather a he and a person who works and speaks. The Holy Spirit is effectively the forgotten God. Even such a statement likely perplexes some people, as some believers might forget that he is God, co-equal and co-eternal with both the Father and the Son. I intend to discuss both the neglect and the work of the Holy Spirit so that we might develop and have a correct understanding of him and worship him rightly. Three thoughts I have are devoted to this topic of the Holy Spirit.

The Holy Spirit Is a He, Not an It or a Force

            Christians should cease to think of the Holy Spirit in terms of a force or a ghost, for the Holy Spirit is a person: a he rather than an it. He is a singular person of the godhead with a unique function: namely to call, convict, encourage, and help. The             παράκλητος (paraklétos) is usually used in the context of a legal advocate. The Holy Spirit is out advocate here in earth. He submits to both the Son and the Father. He is not less than the Son or the Father but submits to the Father as does Jesus. Rather than thinking of the Holy Spirit as a force, a wind, or a ghost, it is more appropriate to consider him as a personal advocate. Consider the advocation of an attorney. Such a person provides counsel, help, and guidance in legal situations. The Holy Spirit does the same but does so in all areas of life. He is not merely a force we can feel and experience but a personal God with whom we may have a relationship.

The Holy Spirit Is Co-Equal and Co-Eternal with the Father and the Son, Not Less Than

            Recent studies on the state of theology among current evangelicals reveals a startling statistic: Christians continue in a trajectory of false understanding and baseless theology to the point of professing that Jesus is the “first and greatest being created by God.”[1] Trinitarian theology is not the only area which Christians misunderstand or about which they are ignorant. Ignorance, however, is inexcusable. Furthermore, I suggest that it is not the job of the church to make sure believers possess a right and biblical foundation; it is the job of each individual Christian.

            We should understand the Holy Spirit is not created but rather as co-equal and co-eternal with both the Father and the Son and certainly not less than either. Tertullian was the first Latin writer known to use to term, Trinity, although his Trinity “is not a triune God, but rather a triad or group of three, with God as a founding member.”[2] Although Tertullian lived in the 2nd and 3rd centuries, a time when perhaps trinitarian theology was still being developed by the church, his teaching here had a foot in heresy. To contain a proper theology of the Holy Spirit, we cannot consider him to be merely inferior to the Father or the Son but rather equal to both. He is worthy to be worshiped in the threefold godhead. The subliminal thought of the Holy Spirit being substandard to the Father and the Son implies that we do not consider him to be God; yet, he absolutely is God, just as the Father and Son are, for he is one with the Father and the Son, albeit functioning in a disparate role. Continuing to consider the Holy Spirit to be less than the Father and Son is to continue to neglect his leadership and authority among the people of God.

We Do Not Invite the Holy Spirit into Our Worship Gatherings; He Invites Us

            My final thought regarding the neglect of the Holy Spirit involves a common malpractice in many local churches. Countless times I have observed believers invite the Holy Spirit into their worship gatherings. The truth, however, is that God invites us; we do not invite him. Additionally, the Holy Spirit indwells the people of God; thus, he is already present when the church gathers to worship him, which is why we should not sing songs and pray prayers which invite the Holy Spirit. It is not necessarily wrong or heretical; it is, nonetheless, not right. One could have good intentions by inviting the Holy Spirit. Nevertheless, the people of God are the ones who are welcome and invited. By thinking in terms of inviting God the Spirit, we wrongly and feebly put ourselves in a place of authority over him. Neglect of the Holy Spirit has surely contributed to this inverted theology. To correct our trinitarian errors, we must realize not only that the Holy Spirit is God but also that he has equal authority over his people as does both the Father and Son for he is one with the Father and Son; he is equally God and equally worthy of worship.

From the Forgotten God to the Equal God

            Trinitarian theology in the church must shift to the point of worshiping God the Spirit equally with the Father and the Son. Worship is triune in nature. Therefore, we must not place an overemphasis on the Holy Spirit but must also not neglect him. There must be a balance. Equal emphasis must be given to all three persons of the godhead. In this way then, the Holy Spirit must change in the church from the forgotten God to the equal God and indeed the equally worshiped God.




[1] “The State of Theology,” thestateoftheology.com, accessed November 10, 2018, https://thestateoftheology.com/.
[2] Dale and Zalta Tuggy, N. Edward, eds., “History of Trinitarian Doctrines,” The Stanford Encyclopedia of Philosophy, Stanford University, 2016, accessed January 30, 2017, https://plato.stanford.edu/archives/sum2016/entries/trinity/trinity-history.html#Tertul.

Sunday, November 4, 2018

GOD IS THE POINT OF THE GOSPEL

Audio for the following may be found here. You may also listen to podcast episodes here.

GOD IS THE POINT OF THE GOSPEL


            Selfishness has crept its way into the church over the years and has become detrimental to the point that Western culture has adopted a false gospel: a gospel that makes humankind the center and the point rather than God. I remember a conversation with a friend years ago in which I suggested that God is primarily about his own glory. My friend responded by saying that makes God sound as if he is stuck on himself. My response was, “He is! Who else would he stuck on? You, me, or someone lesser?” God is the point of the gospel; the gospel is not even about humankind at all but solely about God’s glory. Even the story of redemption among his people points to his own glory and pleasure.

            Our selfishness is manifested in many ways. A common prayer among many believers, for example, is for God to glorify himself by working through us, i.e. we desire him to work through us more than we desire him to work so that he is glorified. What if he decided to answer our prayer in that regard but to do so through someone else other than us? John Piper has written a book entitled God Is the Gospel. The truth is that we should desire God to work despite us rather than through us. Consider the story of Joseph. Fourteen chapters of Genesis are devoted to this story. It is a story with which many are familiar and a story that teaches valuable lessons; yet, it has become a story that effectively promotes therapeutic moralistic deism in which we gain insights from the text and believe that if we make the right decisions living a decent life, we will be blessed as Joseph was. What is fascinating about the story of Joseph, however, is that while Joseph takes up the most space and is the main character,[1] he is not the point, for that role belongs to Judah. In fact, the reason God placed Joseph in a place of authority through his trials and circumstances was to eventually preserve the life of Judah who likely would have died without the help of his brother. Though Judah is not mentioned as often as Joseph, it was through his line that the Messiah would come. The role for Judah, although seemingly small, was the most important role. For many of us, we would not be okay with that. We pray for God to move but desire him to move so that we receive at least a little recognition. We spend our time ministering and claiming a desire solely for God’s glory as a mask that hides our selfishness.

            It is vital that we realize God is the point of the gospel, not us. When we realize how God-centered the gospel is and when our perspective changes, other things in our lives also change. I would like to suggest four aspects that change in our lives when our perspective on the gospel changes.

Our Prayers Change

            First, when our perspective on the point of the gospel changes, our prayers subsequently change. We stop treating God as a genie in a bottle and asking for what we want (in our selfishness). We stop praying on the foundation of what we want and begin to pray based on what God desires. Furthermore, our prayers are not even founded upon our good or the good of humanity but rightly the pleasures of God. It is likely, when we consider how we pray, that we realize our prayers are usually selfish, i.e. we pray based on our good more than God’s pleasure and delight; yet, when our delight is rooted in God’s delight, our prayers are subsequently affected. No longer do we pray for God to use us but rather to use us or anyone he chooses. If you want God to use you, ask yourself why. Is it so that he receives glory and pleasure or so that you might be seen, albeit for the supposed glory of Christ. There is surely a fine line between a desire for God to use us and a desire for people to see God using us. When our perspective on the gospel shifts to a solely God-centered and God-exalting gospel, our prayers change.

Our Joy Changes

            Our joy also changes, for we find our joy in God’s joy. Even in matchless persecution, sickness, suffering, and even depression, we live with a hope and joy like none other because it is not rooted in circumstances. Often, we can claim the joy of Christ when situations are at least okay. It is difficult to realize God’s joy, however, when circumstances are dire. By joy, I do not intend to imply happiness but rather a supreme satisfaction and delight in God. Joy does not mean freedom from difficulty including sickness, financial trouble, loss of job, legal troubles, or even depression. If joy in Christ meant that life would be absent of these, many Christians over the centuries have been cheated. Joy in Christ does not mean freedom from trials but freedom despite them. Without a proper gospel perspective, circumstances will rule; we will not know the joy of the Lord; and we will continue to see the gospel through the grid of ourselves, thus asking questions like, “God, if you love me, then why did you do this?” Questions such as this are indicative of the wrong perspective on the gospel. God is the point of the gospel, not humanity.

Our Reason for Evangelism Changes

            When our perspective on the gospel changes, our reason for evangelism also changes. Prior to my shift in perspective years ago, I believed that I was to preach the gospel so that the lost are saved; this, however, is only a half truth. The gospel is not about people but about God. When our perspective on the gospel changes, we preach out of an abundant joy in the Lord; our overflowing satisfaction in Christ then causes us to declare who he is because we have tasted and seen that he is good (Ps 34:8). Evangelism, thus, becomes about declaring God, not convincing people to trust him. When people see as we have seen, they then trust him. It is not our job to save people. We have no power to do so. It is our job to know God and to make him known. Why does God save people? For his glory. Why did Christ die? For God’s glory. Why do we preach the gospel? For God’s glory, not the salvation of humanity; people’s salvation is a biproduct of declaring God. When we realize that God is the point of the gospel, our selfishness fades away and we declare God because we want people to know who he is, not just receive salvation from hell.

Our Desire for God to Work through Us Changes to a Desire for Him to Work However He Wishes

            In our metamorphosis from selfishness to God-centered selflessness, we certainly desire God to work but to work however he wishes and through whomever he wishes. We have the privilege, in the body of Christ, of being used by God. Nevertheless, our desire should not be for God to use us but for him to work in any way he sees fit whether through us or through someone else and whether through our church or another church. As a minister, I openly confess that this is difficult, for I want God to use me in that to which he has called me. A proper gospel perspective, nonetheless, should cause me to seek God’s work and simply do that to which he has called me irrespective of how or even whether he uses me. He has called me so I must go and do as he commands regardless of the outcome. What if his call was as clear as this: “Go and preach, but there will be no visible outcome. You will be tortured; and no one will come to know me, but go.” What would be your response? I dare say that would be difficult for most people. Is not the call of God enough? Should we not go, and should we not preach on the sole basis that he has called? While we should desire God to work, we should not try to dictate how he works. We should seek his glory and simply obey.

Jesus Is Not Only at the Center but Everywhere

            It is not uncommon to hear Christians speak of God in terms of capacity in their lives, i.e. he is a number on a priority list, or he is the center of what occurs in their lives. Jesus, however, should not be number one on a priority list; he should be the entire priority list, the first and foremost person and being in every aspect of life. He should not simply be at the center of life but rather everywhere in life: the center, the inside, the outside, the edges, everything. The gospel, the metanarrative of the Bible, and even the message we are to proclaim is not centered around humanity or even the salvation of humanity but around and about triune God himself. Salvation is a God-honoring, God-exalting, and God-glorifying result of the gospel; yet, God himself is the point of the gospel. When we realize this truth, our perspective changes; when our perspective changes, our lives change.


[1] This is not meant to imply that the Joseph accounts are not real.