BIBLICAL CHURCH OFFICES

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BIBLICAL CHURCH OFFICES

            Upon Jesus’ ascension, a task was given to the church: to go and teach all nations, baptizing them. To accomplish such a task, Christ gave the church five distinct types of ministers: apostles, prophets, evangelists, pastors, and teachers (Eph 4:11). Such offices should not be confused with spiritual gifts, as listed in 1 Corinthians 12 or Romans 12. All believers possess spiritual gifts; yet, only a few hold an office of the church. Holding an office is a privilege, not a right, and one which requires exceeding accountability and seriousness.

Of the five offices of the church, there subsist a variety of opinions and interpretations. For example, are these offices reserved only for men? The answer to that question will vary greatly depending on the hermeneutic of the one answering (and some more informed perhaps than others). Rather than outlining my own reasons for holding my view, suffice it to say that I believe these offices are not reserved only for men; yet, I am certainly able to see the perspective of one who believes so.

Another question asked by many believers is whether all five churches offices Paul lists continue to exist today, primarily the role of apostle and prophet. Some reference Paul’s letter to the Church at Corinth to argue that tongues and prophecy (often including apostleship) do not exist. “…but when the perfect comes, the partial will pass away” (1 Cor 13:10). Since Paul speaks of prophecy and tongues in this context, the assumption could be that such abilities existed only for an ordained interval of time and not any further. I believe that such a claim is a stretch and, yet, do not discount its credibility.

While different in function, the goal of all five offices of the church is the same: namely the equipping of the saints for the work of ministry and building the body of Christ (Eph 4:12). For the following, I will operate under the view that all five offices subsist today. How then should Christians understand the roles of apostle, prophet, evangelist, pastor, and teacher? My aim is to examine each office and how it should appear in current contexts.

Apostle

            An apostle is an ambassador of the gospel and one who is sent from and by his or her local congregation. Many church planters would be considered apostles. There should, however, be a distinction between the Twelve Apostles[1] and the general role of apostle. Scripture often speaks of apostles in both senses. As founders and leaders of the early church, the Twelve Apostles were given the unique role of serving the early church specifically. No person has ever nor will ever have a role as the Twelve Apostles did. Some may, however, hold the general role of apostle, i.e. one who is sent by God to accomplish a specific task. As the Twelve Apostles held the responsibility of establishing the church, the office of apostle also brings with it the task of building local churches. Many missionaries seem to hold this office as well. The Twelve Apostles dispersed around the nations and influenced people for the gospel of Christ; the same is true of the general office of apostle but on a local level rather than an establishment of the church universal, which was given to the Twelve. One who is an apostle today might have a distinct gift of building local churches and ministering at a foundational level.

Prophet

            Where Old Testament prophets were given the responsibility of declaring God’s message of repentance, the New Testament role of prophecy is disparate in that one who prophesies boldly declares the message of God by the empowerment of the Holy Spirit. It is not as if Old Testament prophets did not do so as well; yet, Old Testament prophets were given a specific message for a specific people, e.g. Judah or Israel, while New Testament and modern prophets proclaim a broader message with the authority of Scripture. Furthermore, Old Testament prophets offered God’s revelation, which had not already been given to his people. Because the canon of Scripture is complete, however, church-era prophets offer no such extra revelation, for God’s complete revelation has already been given; anyone who claims to be a prophet offering an extra word from God, particularly one that contradicts the text of the Bible, is a false prophet and, therefore, no prophet at all. True prophecy is totally accurate, a prophecy will never be incorrect or mistaken; if the claimed word from God is incorrect, it is not prophecy. Prophets often see spiritual issues in a clearer sense than others. Sin or righteousness is blatantly obvious to a prophet; he or she then is obliged to point out such issues to the people to whom they minister. A prophet is recognized in the way of proclamation. One who prophesies, therefore, proclaims the message of God with authority and with the obvious emboldening of the Holy Spirit.

Evangelist

            The evangelist is often considered in an incorrect manner, e.g. one who travels to various local churches ministering. While one who does so may certainly be an evangelist, it should be remembered that an evangelist is an office of the local church given for the equipping of the saints. Evangelists then hold an equipping ministry to the local church. Evangelists tend to possess a rare ability to present the gospel in an announcing fashion, which beckons others to salvation. Salvation obviously does not come by the power of any human but only by the Holy Spirit; yet, the Spirit of God empowers evangelists to preach the gospel announcing the good news of Christ and bringing others to salvation. Bear in mind, however, that evangelists are given by God to the local church for the equipping of the saints. Therefore, evangelists minister in a local congregation. While there is nothing inherently wrong with itinerant ministry, one who holds the office of evangelist is given a ministry in a local church.

Pastor

            The pastor is often translated as shepherd (1 Pet 5:2-4). The ultimate model for a shepherd (and indeed all churches offices) is Jesus who refers to himself as the good shepherd who gathers the flock, cares for them, knows them, rescues them, and lays down his life for them (John 10:2-16). Guidelines and criteria are given for pastors by the Apostle Paul (1 Tim 3:1-13). The term he uses, however, is elder. The term, bishop, is also used interchangeably (Acts 20:28). The overarching ministry of a pastor is that of an overseer or one who spiritually guides a local body of believers.

 

Teacher

            Often, the role of pastor is coupled with that of teacher. In the Greek, the two terms are used together as pastor-teacher. In Paul’s instructions on pastoral duties, a pastor is to have the ability to teach. Therefore, the role of pastor also involves teaching and, in the opinion of many, implies a dual role of pastor-teacher. Teachers hold the task of interpreting God’s divine revelation through Scripture. Like the other four offices of the church, a teacher is ultimately required for equipping the saints for the work of ministry. Teaching then does not see an end of learning but rather life transformation, which results in the public ministry of the local church. One who can rightly exposit the text of Scripture to God’s people is a teacher and is given such a task for the equipping of the saints.

The End Means of Each Office

            The overarching purpose of apostles, prophets, evangelists, pastors, and teachers (or any combination of them one believes exist now) stems from the glory of God and is manifested in the equipping of the saints for the work of ministry. A key component in this concept is that the work of ministry is not (only) reserved for the ministers and leaders of the church themselves but rather for the members of the body, i.e. ministers function primarily to equip rather than to work as the sole ministers of the fellowship. Such an assignment has two parties involved: the ministers and the congregants where both must take their responsibility seriously. A minister in the local church should understand his or her role as equipping, as a lay member should understand his or her role as one being equipped for ministry. When church offices function in this manner, God’s work is accomplished and he is glorified.

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[1] The specifics of who is a biblical Apostle is debated, e.g. Paul or Mathias. Commonly, both are regarded for various reasons; yet, Scripture is clear about the number being twelve so one must ascribe to one or the other.

THE LOSS OF REVERENCE IN CHRISTIAN WORSHIP

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THE LOSS OF REVERENCE IN CHRISTIAN WORSHIP

            Christian worship has changed significantly over the years. Nevertheless, its vitality to Christian life has remained. In recent years (and decades), I contend that reverence in Christian worship has been lost. There are likely a number of contributing factors for this loss of reverence, which I believe stem from an overemphasis on consumerism, i.e. the church, to appeal to unbelievers, has created an atmosphere of worship, which takes a casual approach. I do not argue for legalism or for an impersonal relationship with God but rather for a realization of who God is and subsequently an appropriate response to him in worship. I intend here to discuss the dangers of Christian worship’s loss of reverence. In my observations, three primary results have occurred, which I will discuss not only as reality but also as a warning to the church so that the trend may be reversed.

A Diminishment of the Splendor of God

            The increasing casual approach to worship in the church has surely contributed to a diminishment of the splendor of God. It is not as if God’s splendor itself has been diminished; rather, the realization of such splendor has been diminished and will continue to diminish if a casual attitude continues to compound. Consider Isaiah’s response to being in the presence of God during his vision in Isaiah 6. Moreover, consider Paul’s response to the presence of Christ and Moses at the burning bush. One might argue that these are extraordinary circumstances. While such a rebuttal would be accurate, it does not suffice, for, through the Holy Spirit, God’s presence is a reality of Christian worship, i.e. believers are always in the presence of God and certainly when they gather to worship him. Perhaps, the underlying issue then is not the absence of God’s presence but the lack of realization about it. These extraordinary circumstances in Scripture reveal people who responded drastically because they realized God’s presence. A casual approach to worship is not conducive to realizing the presence of God. A casual attitude is about selfish comfort, selfish desires, and selfish goals. If people are not careful, the casual approach to worship will diminish the realized splendor of God.

An Augmentation of Humankind

            While the realization of God’s splendor is surely diminished as a result of casualness in worship, there also subsists an augmentation of selfishness and human glory. Humanity is not worthy to receive all praise and honor, as God is; thus, any augmentation of humankind is false. Because of humanity’s wretched depravity, no person (but Christ) deserves any glory whatsoever. One might contend that Christians are made holy in Christ; nonetheless, holiness is not achieved but is given and only by and in Christ. Believers should not, therefore, confuse holiness as a product of their own making but as God’s gift to his people. Humanity is fallen because of feeble attempts to steal glory from God, which never works. To approach Christian worship casually then is to not only diminish the reality of God’s glory but to also falsely grant glory to humans. A casual approach to worship is not an augmentation of humanity’s glory, for humanity truly does not possess any, but rather a false bequeathal of glory that never belongs to people but only to God. To worship God rightly is to realize his holiness and to understand that humankind does not even belong in the same universe with such splendor.

A Minimization of Sin

            A casual approach to Christian worship also cultivates a minimization of sin. In the presence of God, Isaiah understood his wretchedness because he saw God’s holiness (Is 6:5). When believers see God for who he is, it should rightly cause them to subsequently see themselves for who they are: namely wretched and sinful people in need of a Savior. Additionally, seeing God for who he is and understanding the magnificence of God’s grace in Christ should cause the church to worship God simply for who he is and praise him for his undeserved mercy. As Isaiah realized his own unrighteousness in God’s presence, Christian worship should cause believers to do the same. A casual attitude in Christian worship yields a lack of understanding about who God is and, therefore, a minimization of sinfulness that exists in every human.

For Christians to Worship God Rightly, They Must First See God for Who He Is: Holy

            Christian worship is a dialogue between God and his people; it is responsive in nature, i.e. God initiates his revelation and his people then respond. The first step, however, is God’s revelation. To worship rightly, Christians must first see God for who he is: namely holy. Without such revelation, a proper response is not possible. To cultivate that an atmosphere for such a revelation, reverence is necessary. A casual approach to worship should not exist in the church. One would not consider a meeting with someone of nobility to be a casual encounter. Why then should Christians consider worship gatherings a casual social meeting? Perhaps, the church, in the name of standing against legalism and stiffness, has created too casual of an environment for proper Christian worship and should return to the roots of God’s holiness and splendor. Worship is a privilege but is certainly not casual; therefore, the church’s attitude toward worship should be one of utmost reverence.

THE CHRISTIAN CASE AGAINST SOCIALISM

THE CHRISTIAN CASE AGAINST SOCIALISM

            Socialism has become a trending topic in recent years. Usually, one side is adamantly opposed to it while the other side strongly supports it. Those who have not lived in or seen societies who have been destroyed by socialism tend to be more lenient toward its evils. My aim here is to provide a Christian case against socialism since many of the arguments for it have growingly come from Christians.

            Socialism is a political and economic theory of social organization which advocates that the means of production, distribution, and exchange should be owned or regulated by the community or government as a whole. It is not new; yet, modern socialism is a direct derivative of Marxism, which is a way of organizing society where the workers own the means of production. Marx even proposed that socialism was the next necessary step in the progress of history. My disclaimer is that I am a firm believer in small government (as small as possible). Socialism is diametrically opposed to the small government mindset. Nonetheless, I intend to present a brief Christian case against the dangers of socialism.

Despite Modern Claims, a Defense of Socialism Is Not Biblical

            Many seem to make the argument now that socialism is biblical, Christian, or even that Jesus was or is a socialist. These claims, while containing a certain shock-factor, do not hold the weight necessary to justify them. Certainly, Jesus spoke of helping the needy, the poor, the widows, the orphans, and even paying taxes; yet, Jesus did so in relation to individuals rather than the government. Paying taxes is necessary because obedience to the law is necessary. Nonetheless, to equate such a command with government responsibility to make life better for everyone is a far stretch. When Jesus commands to care for the hungry, the thirsty, and the naked (Matt 25:35-40), his illustration clearly references an individual rather than the government. A government’s primary role is not one which protects the quality of life but rather life itself. The United States Constitution has in mind freedom as its underlying purpose. Quality of life and the pursuit of happiness then belongs to the individual, i.e. if freedoms^[1] are protected by the government, the pursuit of happiness is possible. Certainly, issues of justice are replete throughout the scriptures; yet, the responsibility always falls on the individual rather than the government. Thus, to claim that socialism is biblical or that Jesus is a socialist is hermeneutically irresponsible.

Socialism Demands Theft

            Prior to 1913, the United States did not have a federal income tax; such became law with the institution of the 16^th Amendment. It may come as a surprise to many that the country functioned well without such a tax burden. Moreover, since the implementation of federal income tax and the United States Treasury, both taxes and debt have increased; this is likely not coincidental, for human nature desires even more when more is taken. While Jesus commands his followers to pay taxes, as it is the law (Matt 22:21), his command is not necessarily an affirmation of its wrongness just as his submission to authorities during his crucifixion was not support of what they were doing. If a government’s primary role, both biblically and constitutionally, is to protect the freedoms of its people (which I believe it is), anything over and beyond that obligation requires, at its foundation, theft. Consider the various programs, agencies, and people to whom tax money is paid; it is certainly not for the foundational function of government, i.e. protection of freedom. Tax money, by its nature, is taken from individuals who have earned it, many of who might not otherwise pay for many of the programs government employs. In most other contexts, if money is unwillingly taken from individuals, it is considered theft. Taxes are no different. Taxation, by its nature, is theft. Such a claim has a shock-factor to it; yet, when reasoned, it is sensible. For a society to implement socialism, taxes must increase; therefore, blatant theft must increase. In this way, socialism is not biblical nor right but is, in fact, immoral.

Socialism Neglects Individual Responsibility

Briefly mentioned already, the implementation of socialism demands a neglect of individual responsibility. The Bible and Jesus Christ never discuss social concerns as government responsibilities but rather as those that belong to individuals. Certainly, in the name of protection, governments are to carry out justice. Nevertheless, the tasks of caring for the needy is assigned to individuals. To employ socialism is to take that responsibility away from the individual. Additionally, employing socialism makes it likely that people who benefit from it become complacent in their responsibility to not only offer assistance to the needy but to also hold a sense of entitlement, i.e. because the government provides their needs, they do not feel a sense of urgency to change their situation. Scripture always gives the responsibility of helping those in need to individuals rather than government. Socialism then is not biblical because it often encourages a lack of responsibility.

Socialism: It Sounds Too Good to Be True

            A common adage is this: if it sounds too good to be true, it probably is. Socialism is such an item. Rarely has socialism worked in human history. In fact, countries and societies where it is implemented currently are still too new to make a determination on its effectiveness. Largely, however, the majority of countries who have tried socialism have failed, the effects of which are seen today, e.g. Venezuela and Cuba.^[2] While socialism shines with its tempting luster, the proven and effective forms of small government which currently exist have worked the best. Christians should stand for freedom, for individual liberty, and for responsibility. Socialism does not support this mindset and is, in fact, opposed to it. To hold a godly worldview then, Christians should understand the dangers and pitfalls of socialism.

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[1] Freedoms here is broader than many attempt to make it. Freedoms do not refer to specifics, e.g. marriage, driving, etc. but rather to the general ability to live life as one wishes without interference as long as decisions do not impact the rights of others.

[2] Communism is not used interchangeably with socialism here but is considered to be stalwartly tied.

RICH MULLINS TRIBUTE

I did something a bit nostalgic today and recorded a tribute to Rich Mullins, which may view and listen to here.

HOW IMPORTANT IS THE CHURCH'S WEEKLY WORSHIP GATHERING?

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

HOW IMPORTANT IS THE CHURCH’S WEEKLY WORSHIP GATHERING?

            We face challenges related to corporate worship now with the spreading of COVID-19. Churches are discovering creative ways to worship together and implementing ideas which many likely never thought they would. With these ideas and challenges, however, come criticisms and even examples which perpetuate the arguments of those who do not even profess the name of Christ.      For example, I have personally heard and seen people use the current online gatherings to argue them as proof that churches are either unnecessary or at least do not need to meet. One might even certainly understand their argument or see their perspective. The question arises then, “How important is the church’s weekly worship gathering?” Is such a gathering even necessary? I will discuss and answer that question here. The aim of my argument is to point to my belief that worship is the single-most important aspect of Christian life and local church corporate worship the single-most important act the church employs even above small group gatherings, evangelism, and missions. Until believers realize the vitality of Christian worship, nearly everything else will be misunderstood, out of focus, and seen from an incorrect perspective.

Biblical and Historical Foundations for Gathering

            The practice of weekly Sunday Christian worship gatherings are supported by both biblical and historical foundations. While no specific names or dates are associated with the church’s shift to gathering corporately on Sunday, apparently, the practice began in the first century with the early church and the Apostles. Such is referenced in Acts 20:7, which mentions the Apostles gathering on the first day of the week, i.e. Sunday, to break bread. Acts 2:42-47, furthermore, references the fellowship of believers devoting themselves to teaching, fellowship, the breaking of bread, and prayer.[1] The author of Hebrews also offers the instruction not to forsake meeting together (Heb 10:24-25) and links gathering to the full assurance of faith and forsaking the practice to sin (Heb 10:26). It is evident then that weekly corporate gatherings have been vital since the early church.

Sunday was chosen as the Lord’s Day for Christians likely because Jesus rose on the first day of the week. Since Christianity hinges on the resurrection of Christ, it is appropriate for all church practices to stem from the event.

The roots of Christian worship, nonetheless, did not begin in the first century but subsist centuries before Christ dating back even to before Israel. The first time the word, worship, is used in the bible is when Abraham was going to offer Isaac as a sacrifice to the Lord (Gen 22:5). The Psalms, moreover, are considered the hymnal of Israel. Tabernacle and Temple worship is an apparent example of Judeo-Christian roots. Jesus is seen teaching in the Temple in the New Testament (Luke 2:41-52). Further, synagogues might be considered local congregations within Judaism. In biblical times, before any group of Jews could establish a new congregation and build or use a synagogue, they had to have at least ten active male members at least 13 years old to meet for services three times daily.[2] Worship then was crucial to Jewish life.

One would be correct to ponder why the importance of worship would change under grace. The obvious explanation is it has not changed; if anything, church era believers have more reason to gather corporately and worship God. A primary difference in approach to worship under the law and worship under grace is that worship under grace centers around daily lifestyle worship or personal worship (Rom 12:1-2), whereas worship under the law heavily involved rituals even for imparting grace. Rituals, for Christians now, are symbolic rather than salvific.

The biblical and historical foundations of Christian worship should be understood so that its importance may be realized. To claim that corporate gatherings are not necessary would be a mistake, for although they do not save, they have been vital to the church for centuries and must continue to be so since the early church is a model for proper Christian practice.

Is It Necessary?

            Many (even Christians) argue against corporate gatherings on the primary basis that they are not necessary, i.e. Christians can love God and honor him without meeting with other believers for worship on the Lord’s Day. To that, it must be considered that the New Testament church and the church throughout the centuries have not agreed. Apparently, the Bible instructs Christians to gather so it should be obeyed. Worship gatherings certainly are not necessary for salvation; yet, the practice seems to be the natural result of a people changed and compelled by the love and mercy of Christ. Personally, while I may empathize with people who have been hurt by the church and perhaps hold disdain in their hearts for Christians as a result, I must question someone’s faith if they live in perpetual rebellion by hating the church. No one can love Jesus but hate his bride. To answer whether worship gatherings are necessary, therefore, one should understand both not only that they do not save but also that they are the result of one who is born again. If a result automatically happens because of an action, the result should be considered a necessity, i.e. corporate worship gatherings are the necessary result of people who are redeemed. Is corporate worship necessary then? My answer would be that gathering corporately for worship is abundantly necessary to a redeemed Christian life.

With Current Technology, Should Corporate Worship Be Face-to-Face?

            During the Coronavirus pandemic and even under the assumption that Christian worship is necessary, many have asked if face-to-face gatherings are the only option or if other methods may be employed, e.g. online streaming, pre-recorded services, drive-in services, etc. Modern technology did not exist in the early church; yet, what Scripture contains is sufficient for life and for godliness and all questions in life. A pandemic is surely an exception to the rule. Nevertheless, the question must be answered of whether it is acceptable or unacceptable to congregate digitally rather than in person. Psychological factors are key components to answering such a question.

My argument is that face-to-face gatherings are necessary and to neglect such is sin. Although the early church had no other option but to gather face-to-face, there exists and abundance of benefits to doing so. Additionally, Scripture speaks of the church as a body, i.e. God’s people should live and function as one body, which, in my opinion, is impossible to do in solely digital relationships. The first benefit of face-to-face gatherings is inherent accountability. Personal gatherings offer believers the opportunity to be vulnerable, i.e. it is more challenging to be superficial in personal relationships. Mannerisms, vocal inflection, and attitude all present glimpses into one’s heart. Therefore, faking sincerity and godliness is far more difficult in face-to-face gatherings so that the church may be the church by encouraging, exhorting, and admonishing one another.

Secondly, face-to-face gatherings better possess a natural ability to meet physical needs. Not only are people more willing to help someone in need if they have a personal relationship with the individual, people are more transparent about their needs when in fellowship with them. Often, digital personalities portray a false perception, e.g. one who is constantly happy and has no difficulties; in personal friendships, however, people can see beyond the perception and get to the heart of the matter so that they may offer help. Whether someone struggles with finances, job security, family issues, or even sin, godly people can gather around an individual in prayer in a tangible manner with face-to-face worship gatherings. God does not intend for the church to employ solely online relationships but to be the body of Christ by gathering together.

Finally, yet another benefit of face-to-face gatherings is a matter of preference: in general, face-to-face relationships are still preferred over digital relationships in daily life. “Social support is a strong predictor of mental health.”[3] Modern psychology is (rightfully) skeptical of the value of digital relationships as opposed to face-to-face relationships. While virtual conversations, relationships, and even gatherings surely have their place in society, they do not suffice for what real-world relationships may offer. Besides a small number of people per capita, real human relationship, contact, and conversation is preferred. I believe God designed it this way. Digital communication did not catch God by surprise; his intention was for his redeemed people to develop and cultivate relationships in a personal manner.

The church exists as one unified body. Visibly living as such, therefore, is crucial to the health and effectiveness of Christ’s bride. While digital resources may be used in magnificent ways for God’s glory, virtual relationships and (especially) worship gatherings can never replace face-to-face gatherings. As a matter of opinion, I should state that choosing to gather digitally (which is no gathering at all) when in person is available is dishonoring to God and to the people of God. Even with current technology then, corporate Christian worship gatherings should be face-to-face when possible, i.e. the overwhelming majority of the time.

For Whom Do Christians Gather?

            In considering weekly Christian worship, believers should ask a singular question to aid in their determinations: for whom do Christians gather? The apparent overarching answer is God. Certainly, worship exists for the glory of God, as does everything. What believers must understand, however, is that Christian worship is also a tool God uses to form his people. The Reformers claimed an incredible Latin phrase that says, “Lex orandi, lex credendi,” or (loosely translated), “How we worship is how we become.” Contrary to popular opinion, during corporate worship, God works for his people more than his people work for him.[4] Christians are swift to claim God as the object of worship; yet, he is also the subject, i.e. God is not only the one receiving worship but also the one working in the act. The Holy Spirit manifests himself in the lives of believers as they worship God. Thus, stemming from the overarching purpose of God’s glory, Christian corporate worship should be understood to possess a formative purpose. In this case then, face-to-face corporate worship gatherings are of utmost importance. Worship, glorifying God (personal and corporate), is the single most important aspect of Christian life; corporate worship, likewise, is the single most important act the church employs each week. This has been true since the early church and will continue to be true. While the church is currently experiencing a vastly different approach to Christian worship, believers should never be content with an extended version of the current trend. As soon as Christians can gather together again, face-to-face meetings should once again be the normal act and anything else rightfully criticized.

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[1] The breaking of bread here is likely a direct reference to the practice of Communion each time believers met.

[2] The Church of Jesus Christ of Latter-Day Saints, accessed April 9, 2020, www.churchofjesuschrist.org.

[3] Jacinta Francis, “Virtual vs. Real-World Relationships,” Psychology Today, accessed April 9, 2020, https://www.psychologytoday.com/us/blog/in-the-neighborhood/201210/virtual-vs-real-world-relationships.

[4] Such an argument could certainly be made of everything in the Christian life.

GOOD NEWS FOR ALL

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ACTS 10:34-43

GOOD NEWS FOR ALL

            We have arrived at this Resurrection Day to begin the Easter season of 2020 in a different and dramatic manner, for most believers find themselves worshiping differently than they ever have. I will be tuning to a local church’s worship broadcast online. It is bittersweet because God’s people, thanks to technology, are still able to worship together despite multiple gathering restrictions; nonetheless, our hearts should long to be with one another in the fellowship of the Spirit and the shalom only found in Jesus Christ.

            Today we celebrate the indisputable resurrection from the dead of God the Son who perpetually lives in resurrected flesh and sits at the right hand of the Father. Even in a society facing unprecedented challenges, death has been defeated, sin has been negated for the people of God, and Jesus Christ reigns supreme. The Apostles understood the gospel’s good news and even gave their lives for its message, as believers should willing do now, for if Christians are not willing to lay down their lives for the sake of the gospel, they have not been changed by its message. The good news of the gospel hinges on Christ’s resurrection: a proven historical fact. Focusing on this Resurrection Day then, an excellent passage which conveys the truth of the gospel is Acts 10:34-43, which the Apostle Peter boldly proclaimed to the Gentiles. To reflect on the good news of the gospel, there are three imperatives, in this passage, about the good news of the gospel.

Acts 10:34-43 English Standard Version (ESV)

Gentiles Hear the Good News

³⁴ So Peter opened his mouth and said: “Truly I understand that God shows no partiality, ³⁵ but in every nation anyone who fears him and does what is right is acceptable to him. ³⁶ As for the word that he sent to Israel, preaching good news of peace through Jesus Christ  he is Lord of all), ³⁷ you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: ³⁸ how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. ³⁹ And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, ⁴⁰ but God raised him on the third day and made him to appear, ⁴¹ not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. ⁴² And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. ⁴³ To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

Good News That Must Be Preached (v. 34a, 42)

            The first verse of the passage here conveys that Peter opened his mouth. Moreover, the Apostle references Jesus’ command to preach the gospel[1] “and to testify that he is the one appointed by God to be the judge of the living and the dead” (v. 42). Peter’s call to preach here is a similar reminder to what Paul says in his letter to the Romans. “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Rom 10:14-15a) Suffice it to say that Christians are called to preach. A common notion is that believers should befriend someone and build a relationship first before sharing the gospel with that person. Bear in mind, however, that Peter here is likely speaking to people he has never met, as the other Apostles did the majority of their ministries. The inference then is that the gospel must be preached at all times and to all people; Christians must ever be prepared to give an account of Jesus Christ (1 Pet 3:15).

            Believers seemingly tend to make preaching more complicated. While there are certainly deep truths in the Bible and the gospel itself, preaching the foundation of its message is not difficult. I am an advocate of planning conversations; therefore, when someone has a gospel conversation with a lost person, it is acceptable to plan the conversation if possible. Believers should know, at all times, the message of the gospel so that it may be presented to a lost and dying world. The gospel is an urgent need for the lost; yet, believers seem to be casual with the only existing message of hope available. The church should treat the preaching of the gospel as it is: an urgent need. Christ’s call to preach endures still; believers must be obedient.

Good News That Centers around Jesus (vv. 34b-41)

            The gospel, secondly, is good news that centers around Christ. The majority of the passage here communicates the christocentricity of the gospel, for without Christ’s mediation, all of humanity would be utterly hopeless. Peter tells the story of Christ’s life, death, and resurrection in this passage because such is the foundation of the gospel for all believers. While deep and mysterious theological topics abound and should be examined, if Christians do not grasp the weight of the threefold mystery of faith,[2] all other thoughts are futile. Jesus is central because he mediates a new and better covenant (Heb 8:6). It should not be that the church preaches Jesus when all else fails but that the church preaches Jesus always and no matter the situation. The gospel centers around and is Jesus. Peter understands the centrality of Jesus here and proclaims his story in his message to the Gentiles. Likewise, Christians should proclaim the gospel that centers around Christ and his already-accomplished work. Today, as believers around the globe celebrate Jesus’ resurrection, Christ is central to all Christian activity and indeed to the good news of the gospel.

Good News Planned from before the Foundation of the World (v. 43)

            Revelation 13:8 references the Lamb who was slain from before the foundation of the world. Further, Peter here mentions the prophets who bear witness to Christ. It might be reasoned then that the cross was not a secondary plan but that Christ’s death and resurrection have been the means necessary for the good news of the gospel from before time began. The prophets, hundreds of years before Christ walked the earth, pointed to the coming Messiah and certainly looked to his hope. Many seem to question why the Friday before Resurrection Sunday is often given the name, Good Friday; it is because Christ’s death has been the eternal plan from before time began and the only plan that would satisfactorily glorify triune God. Therefore, Christ’s death is good. Moreover, Christ did not stay dead but rose on Sunday. The gospel is good news not only because Christ died for the sin of his people but that he also rose and lives eternally; the gospel is good news because the plan of God from before time began succeeds and overcomes everything else including the depravity of humanity and evil of Satan.

Rejoice in the Gospel

            Even as many believers are worshipping in isolation today, this Resurrection Sunday beginning the Easter season of 2020 should be a time of great rejoicing, for the good news of the gospel has been proclaimed and indeed is being employed in the lives of Christians around the world. Such good news should cause believers to joyfully proclaim the story of Jesus Christ and boldly preach the gospel message urgently to a lost and dying world. Not only when all else fails but at all times, let the church remember and declare the threefold mystery of faith and good news of the gospel: Christ has died, Christ is risen, Christ will come again! Quiver with fear, serpent of deception, for sin has been nullified, death has been defeated, and the one whose heal you have struck has crushed your head, and he who was in the tomb has risen and eternally reigns supreme!

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[1] This is likely a reference to the Great Commission (Matt 28:19-20).

[2] Christ has died; Christ is risen; Christ will come again.

BOOK REVIEW: BUSINESS FOR THE GLORY OF GOD BY WAYNE GRUDEM

Grudem, Wayne. Business for the Glory of God. Wheaton, IL: Crossway, 2003.

            Wayne Grudem, evangelical theologian and seminary professor, founder of the Council on Biblical Manhood and Womanhood, and general editor of the ESV Study Bible, in his book, Business for the Glory of God, Wayne Grudem answers vital questions for the Christian businessperson. The bible speaks (surprising to some) speaks to issues related to finances, profit, work ethic, and inequality, with which many Christian business professionals likely struggle. God does not intend for a sacred and secular divide between business and Christianity; in fact, businesspeople should use their work to glorify God.

            Grudem focuses on employment and productivity at the beginning of the book. Contrary to one popular notion, hiring people for one’s business gain is not necessarily exploiting individuals. In fact, Jesus teaches that the laborer deserves his wages (Luke 10:7).[1] Workers, however, are to be productive; a businessperson should ensure the hiring of productive individuals and act upon those who do not meet such standards. Grudem says that God placed humankind on the earth to produce from its bounty.[2] He also clarifies that employing individuals is good and necessary for a God-honoring people, that the employer should rightfully pay his or her workers, and that the employee serves the purpose of the employer.

            Furthermore, Grudem discusses profit, money, and inequality. The author offers a reminder that inequality even exists in God’s kingdom economy. In the Bible, Jesus grants one person authority over ten cities and another over five cities (Luke 19:17-19).[3] There then exists biblical support for inequality based on the productivity and success of one’s work, i.e. people are equal in that everyone is created in the image of God and yet unequal in that some are more successful than others.

Moreover, in Luke 19, Jesus tells a parable of a servant who earns a 1,000% profit and is rewarded.[4] Profit might be considered a consequence of greed and certainly could be so; yet, the Bible does not criticize profit in and of itself. In fact, money is necessary for those who aspire to live a godly life, for the order which God has ordained on earth requires payment, work, and sales. In the book, Grudem seems to help the businessperson who might struggle with how to approach profit and money as a Christian.

            Appropriately, Grudem’s ultimate chapter focuses on world poverty and the advance of the gospel. Although the author’s final chapter of the book, it is perhaps the most crucial and the pinnacle of his message. Grudem makes clear his intent to (hopefully) change the attitudes of many people’s view of the topics he has discussed but then points everything to the overarching purpose of the gospel’s advance.[5] Grudem believes that the only sustainable solution to global poverty is business.[6] If business is utilized properly, the gospel is advanced and God is glorified. According to Wayne Grudem, there are obstacles;[7] yet, the purpose of business (and indeed of life in general) must be the glory of God, which the Christian businessperson possess a marvelous opportunity to achieve.

            Business for the Glory of God is an excellent read for both church leaders who need practical biblical principles for the business-dealings of church ministry and business professionals who struggle with controversial topics as Christians in business. The book’s strength is its message to businesspeople to change their view of what is often controversial but should not be, e.g. profits, employment, etc. Grudem appropriately uses Scripture to support his arguments, although it often seems strained and absent of context. The shortcomings, however, do not outweigh the insight and wisdom offered in this valuable book.

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[1] Wayne Grudem, Business for the Glory of God (Wheaton, IL: Crossway, 2003), 307, Kindle.

[2] Ibid., 245

[3] Ibid., 516.

[4] Ibid., 426.

[5] Ibid., 826.

[6] Ibid., 848.

[7] Ibid., 855.