THE FULL COUNSEL PART 1: LIVING IN THE STORY OF GOD

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LIVING IN THE STORY OF GOD

            Christian worship tells the story of God, his people, and his work within his people. Nonetheless, the story of God is not yet complete, for God still works within his people today. Thus, worship should not only tell the story but allow God’s people to participate in that story, i.e. there subsists a connection between the worship of God and his work in the lives of his people. Liturgy is certainly not irrelevant to Christian worship and daily living in that it intentionally connects the gathering of God’s people to their daily lives in a timeless and transcendent manner; liturgy provides a way for the church to daily live in the story of God.

Liturgy Defined

            Liturgy, in its broadest sense, may be defined as an order of worship. In that respect, rarely does a local church neglect to utilize a liturgy. Even free traditions that might not plan their worship gatherings until Sunday morning likely have a broad order, e.g. music, sermon, invitation is a form of liturgy. The historic order of worship the church has used is Gathering, Word, Table, Sending. I do not suggest that one order is right and others wrong; nevertheless, I admit that, in my experience, churches which are intentional about what they do tend to be more effective in worship and in ministry. For the purposes of this book, liturgy should be understood as the historic use of a lectionary among Christian churches. Without arguing for the rightness or wrongness or a lectionary’s use or lack thereof, the aim here is to reveal the vast benefits of employing liturgy in Christian worship from the perspective of a free tradition, which often does not utilize standard liturgy in the context of corporate worship.

Worship Tells the Story of God

            Christian worship is designed to declare the story of God from beginning to end including the church’s eternal role therein. Every aspect of corporate worship, e.g. Gathering, Word, Table, and Sending plays a vital role in proclaiming the story of God and should be a part of a connected dialogue rather than disconnected pieces with no relation. Moreover, worship should be connected to life, i.e. Christian worship should not be a mere moment of the week to remove oneself from daily life but should instead be a reflection of the church’s daily life, as she seeks to live within the eternal story of God. What liturgy does then is provide an intentional method of not only declaring the story of God but also of living within that story.

            Whether utilizing a lectionary or another intentional method, liturgy is designed to create a seamless flow of events in the story of God. The scriptures presented, the prayers, and the elements of corporate worship, e.g. music, dramas, etc. should vividly tell a coherent story. Most churches implement liturgy to some degree whether realized or not. Christmastide is such an example. Although the season is twelve days in length, most Western churches gladly recognize Christ’s birth on or around December 25 each year. Such a recognition is derived from a historic liturgical celebration.[1] The celebration of Christ’s birth is certainly a significant event in Christian history, for God became flesh and entered humanity through a virgin’s womb. Therefore, if such an event is worthy to be recognized, one should ponder why many other momentous occasions are neglected in many churches, for the entirety of Christ’s life and the biblical story of God is crucial and relevant to all Christian life.

            I suggest that the answer to the proposed question here is twofold. 1) Due to the mighty sway of cultural relativity, many Western churches have forgone historic liturgical celebrations. Mother’s Day, for example, is certainly not a day set forth on the church calendar; nor, should it be; yet, often around or even on the same Sunday as Pentecost, many churches choose to recognize Mother’s Day over the birthday of the church. Any thinking believer would likely conclude that Pentecost is surely more important than Mother’s Day; yet, the Hallmark holiday is often placed above the historic Christian celebration. 2) In an effort to disassociate from the Catholic Church, Protestants have gone too far in removing liturgical traditions. Liturgy, however, is not solely Catholic. In fact, even after the Reformation, most Protestant churches continued to substantially utilize liturgy. The reason liturgy continued to be employed (even by Reformers such as Martin Luther) was a complete understanding that liturgy intentionally told the story of God and offered a path for God’s people to daily live within that story.

            Liturgical seasons, e.g. Advent, Christmastide, Lent, Easter, Pentecost, and even Ordinary Time give focus to Christian worship and, thus, intentionality to daily Christian living. Rather than a topically derived sermon series with little connection to daily life, liturgy allows God’s people to live within a focus of God’s story that has been recognized by the church for centuries. One from a free tradition might initially be hesitant to give attention to such seasons as Lent; yet, the season itself reminds Christians of the biblical truth that humanity is fallen flesh and will one day return to the dust from which they are created. Moreover (and more importantly), Lent reminds God’s people that God alone is the source of sustenance and provision. No Protestant or free tradition can argue with such a truth. Thus, it is clear that liturgy is not designed to be owned by the Catholic tradition but indeed by the Christian faith and church universal.

            The story of God is one story rather than individual moralistic stories of the Bible. Additionally, the story of God includes the church universal today. In a deliberate and complete manner, liturgy gives the church a way to focus on various aspects of God’s story throughout the church year and, therefore, to live daily life within the realm of God’s story. “…there is no formation without repetition.”[2] Liturgy intentionally and methodically forms the people of God and practically provides and avenue of connection for the church to the story of God. The free tradition then benefits from its employment.

Many So-Called Evangelical Bible Churches Neglect Parts of God’s Story

            Like so many, I was raised in an evangelical Bible church and a free tradition that prided itself on being a church of the book, i.e. the Bible. Such a claim is often made by free Protestant churches and often in a way that excludes liturgical churches from such a group, as if liturgical churches do not hold the Bible at a place of utmost importance. I came to realize later, however, that although my church prided itself on biblical authority, parts of God’s story were neglected.

            I attended an ecumenical seminary in which I had classes with people from many traditions and from many parts of the world; therefore, the perspectives I gained were rich. I remember sitting beside an Anglican priest at one point and thinking to myself that this man loved Jesus as much as I did if not more. It was shocking to me since my free tradition had truly (and perhaps subconsciously) dismissed liturgical traditions as something of lesser value. Many free churches claim to be people of the book; yet, the only scripture you often hear in a worship service is the sermon text. If you attend a liturgical service, however, you will usually hear an Old Testament passage (usually a prophet), a Psalm, an Epistle, and a Gospel each Sunday and all of them connected with a central theme. Attend such a church for three years and you will hear the entire Bible. Perhaps, biblical authority then is missed in many free traditions, for liturgical worship is saturated with Scripture.

Such saturation also reminds believers of every part of God’s story, which is often missed in free churches. Pentecost has already been mentioned. Other celebrations are often missed, e.g. Trinity Sunday, Christ the King Sunday, Ascension Day, the Transfiguration. These events in the life of Christ are no less significant than his birth and resurrection. The church would do well then to remember them; liturgy intentionally does so.

A common argument from free traditions is that liturgical celebrations besides Christmas and Easter are truly not as important; yet, to be a people of the book is to consider every word of Scripture of equal importance, i.e. the words of Paul are no less important than the words of Jesus, for truly, all of Scripture is the word of God. If every word of Scripture is of equal importance, all events, especially in the life of Christ, are worth recognizing. To neglect certain events in Scripture is to neglect the superiority of the Bible. Jesus’ Transfiguration is a significant event in the story of God; the recognition of the Trinity is crucial for all believers; and Christ’s Ascension is vital in that it reminds Christians of Jesus’ humanity. A broader but more thorough approach is necessary for churches to contend to be people of the book.

Perhaps, local churches should consider what they consider important in the story of God, i.e. if all events are of equal importance and hold a purpose or if certain parts are more important than others. To pick and choose which parts of God’s story are more or less important is no better than picking and choosing which parts of Scripture are more or less important. Liturgy dissolves human influence and instead, tested and tried throughout church history, grants God’s people a way to declare and participate in the complete story of God.

Worship and the Gospel Is Trinitarian and Christocentric

            The gospel is certainly centered around Christ and his work; yet, the work of the Father and the Spirit are also vital. To say that the gospel is christocentric then is to confess that while the Father and Spirit are equally vital, Jesus is the mediator. My observations have led me to conclude that most modern churches lack a trinitarian dialogue in their worship experiences. Most often, there tends to be an unbalanced focus on the Son alone and (secondarily) the Father; yet, even in circles where the Holy Spirit might be assumed to be overemphasized, e.g. charismatic traditions, he[3] is frequently forgotten or neglected. Liturgy focuses Christian worship in such a way that the dialogue becomes intentionally trinitarian.

            I should dare suggest the thoughtless and irresponsible verbiage I have heard in worship contexts, which are theologically lacking and even wrong. Thanking the Father for drying for the sins of believers, for example, should be unacceptable. Worship is trinitarian; thus, each person of the Godhead must be approached with a specific role in mind. Contrary to the opinions of many, every word in worship matters, i.e. Christians should not assume that anything said in the context of worship is acceptable if it is from the heart, for believers are commanded to love God with the heart, soul, mind, and strength (Luke 10:27). When the church approaches the worship space, she is approaching God himself. One would likely not come unprepared to legal hearing; even more, God’s people should be as prepared as possible for worshiping God most high with the understanding that although imperfection is inevitable, it should not be a reason to dismiss theological accuracy.

            Liturgy intentionally focuses on trinitarian work so that no person of the Godhead is neglected. For example, in the Revised Common Lectionary, on the fifth Sunday after Pentecost for year B, the collect prayer is as follows:

Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.[4]

Even in the prayers of the people then, the worship gathering is set with a mind of trinitarian theology. Certainly, worship could be crafted with a trinitarian focus; yet, liturgy provides a tried and true method the church has utilized for centuries that carefully and strategically leads God’s people in trinitarian worship.

            Precise and accurate worship should include the Father, Son, and Spirit with no neglect shown to any person of the Godhead. Liturgy provides and avenue for such precision in a way that has passed the theological and historical tests. It is vital that worship is employed in the power of the Holy Spirit, through Christ the mediator, to the glory of the Father. Worship is trinitarian; liturgy is trinitarian; liturgy calculatedly offers God’s people a path to right trinitarian worship.

Liturgy Intentionally Grants Believers an Opportunity to Share Christ (Evangelism) Daily

            Missions and evangelism are crucial to the daily lives of believers, for surely, Christians are commanded to preach the gospel to the ends of the earth (Matt 28:19-20). Liturgy is not primarily about formality but rather practicality. The purpose of a liturgy and a church calendar is an avenue for God’s people to live daily in the story of God, for everyone in God’s family is included in that story. Therefore, liturgy gives believers an opportunity to share Christ daily as they live in God’s story.

            Through repetition comes formation; through formation comes conformity to the image of Christ. Repetition, however, should be employed in a focused manner. During the season of Advent, believers focus primarily on the Second Coming of Christ. Because of such a focus, believers should conform their lives to preparedness, joy, hope, and an eager expectation. With those attitudes then, the church naturally portrays to the world the hope that is shared in Christ. Similar focuses of attitude may be observed in other liturgical seasons. Even the biblical texts and prayers spoken during individual Sunday worship gatherings should give believers a change of heart and mind that radiates to the external parts of their lives so that Christ is shared with the world in a relevant way.

            Liturgy is but a method; it is intentional but not right or wrong. My purpose here is to present the benefits of liturgy; yet, individual believers hold a responsibility for liturgy to work as designed. Christians must realize their own responsibilities in conformity to the image of Christ, i.e. the liturgy itself will not change God’s people. Believers should experience worship with a devoted focus and a connection to their own daily lives. Living in the story of God then, Christians possess a link between daily rhythms of life and the gospel message so that they may share Christ with a world that is blind to such a connection. Liturgy, though often old, is tested and tried and certainly relevant to all believers no matter the season, age, or stage of life. Not to be canonized and placed on the same level of authority as Scripture itself, liturgy is, nonetheless, crucial since it is derived from Scripture and centers around the word (Jesus) himself. Liturgy is but a guide to ensure right worship to triune God by his people.

            Evangelism’s purpose is worship; evangelism must begin, therefore, with worship; and God’s people must worship rightly. Said another way, good theology begins with good doxology. If Christians desire to share Christ with people effectively and rightly, they must first come a place of right worship themselves. Liturgy provides a guide to right worship and affords the church an opportunity to seek God, live in the story of God, and share the Christ of that story with the world.

 

Just Tell the Story

            Most of us have had experiences of someone telling us a story that should be much shorter than it was. For reasons unseen to us, the storyteller (whether friends, family, acquaintances, or someone we just met) feels the need to add irrelevant details and perhaps even put his or her own perspective at the forefront of the story, causing the substance of the story to be lost. A similar result often occurs in Christian worship. Rather than simply declaring the story of God, the substance is lost in the extra elements added by well-meaning people who think that it needs something extra. God’s story, however, stands on its own. Tested and tried for centuries of church history, liturgy grants a deliberate method of telling the story through the dialogue exercised in Christian worship. To declare the full counsel of God, liturgy paves a pathway, the work of which has already been completed; Christians may now use what has been provided by centuries of church history so that they may reap the benefits in Christian worship.

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[1] Such is not to imply that Christ was indeed born on December 25; yet, the day is the chosen time the church has historically recognized the celebration of his birth.

[2] Tim Hoiland, “Five Books on My Shortlist,” accessed June 26, 2021, http://timhoiland.com/2013/09/formation-repetition/.

[3] A relevant mistake, among believers, is the misuse of references to the Holy Spirit. The Holy Spirit is God himself and should be thought of and referred to as a he rather than an it.

[4] Revised Common Lectionary. Accessed June 27, 2021. https://lectionarypage.net/YearB_RCL/Pentecost/BProp8_RCL.html.

WORSHIP: THE TRUE PURPOSE OF MISSIONS

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WORSHIP: THE TRUE PURPOSE OF MISSIONS

            I come from a tradition, which recognizes the importance of missions. Many believers are passionate about missions and devote their entire lives to God’s call to the task. I contend, however, that the purpose of missions is often lost in the church. If one-hundred different people are asked to describe the purpose of Christian life, one-hundred different responses are likely. The purpose of life and indeed of missions, however, it simple and broad: worship. By worship, what is meant is glorifying God. By keeping worship at the forefront of life, the church’s purpose is not only ameliorated but also aligned with the desire of God himself. On such a topic, there are three primary imperatives of which the church should be mindful, which will aid in a God-centered focus in missional endeavors.

Worship Is Glorifying God, Not Just Music

            Contrary to popular opinion, worship cannot be solely defined as music. In fact, music, although significant to corporate worship, is but a small part of worship. The church has not done a good job of distinguishing between worship and music. In the titles Christians use and the lingo when discussing worship, the church has given the false perception that music is synonymous with worship. How often is heard something like, “The worship was so good today,” when obviously referring to the music. Even corporate worship includes various acts besides music, e.g. prayer, preaching, Communion, etc. A broad but good definition for worship then is glorifying God. In both Greek and Hebrew, biblical words for worship infer either an attitude or a service rendered; neither refers to music. If worship, therefore, is glorifying God, is it not the entire point of life? Since it is certainly the foundation of life and especially Christian life, missions should lead to the purpose of life: namely worship, which is glorifying God.

Missions Exist Because Worship Does Not

            Continuing, missions exist because worship does not. Only Christians can rightly worship God. That is to say that one who does not have a personal relationship with Jesus Christ does not and cannot possess the ability to worship God. If the goal of missions is to save people from hell by enticing them to Christianity by dangling the carrot of heaven in front of them, the point has been missed. The purpose of Christianity is conformity to the image of Christ (Rom 8:29). Anything less than such a purpose has missed the mark. Those who are lost do not worship God; thus, missions are necessary so that they taste and see the goodness of the Lord (Ps 34:8) and, in response, come to a place of total surrender to him: worship. The greatest commandment is to love God with all the heart, soul, mind, and strength (Luke 10:27); to do so is to worship. Christians should understand then that the greatest commandment is not to witness but to worship; similarly, non-believers should see the goodness of God and respond to him rather than obey out of necessity to save themselves from hell. The reason believers preach the gospel to the ends of the earth, in the most dangerous places, and even give their lives is so that the glory and fame of God is known. When worship is not the point of missions, the message falls short, for missions exist because worship does not.

God’s Supreme Purpose, in All He Does, Is His Own Glory

            In all God does, his supreme purpose is his own glory. Many might assume him then to be conceited and stuck on himself. I contend unpopularly that God certainly is stuck on himself, for he has no reason to be stuck on someone lesser, i.e. anyone else. All things are from God, to God, and through God (Rom 11:36); everything he does then is for his own glory and rightfully so. God’s call on his people to missions, therefore, stems from his overarching desire to be worshiped. For that reason, Christians should employ missional activity with the end means in sight: namely worship. When Christians lose sight of worship, i.e. God’s glory, the goal is missed. God’s glory must be supreme for all Christians.

For the Church to Succeed in Ministry, Worship Must Become Primary Rather Than Secondary 

            Unfortunately, the church has discussed worship in a misleading manner, which has certainly contributed to the misconceptions about worship and sadly made worship a secondary goal. Worship, however, must be primary in the church. Without placing worship at the top of a church’s order of priorities, she will not succeed in ministry. Many churches consider their overarching purpose to be reaching others, loving others, or leading others to Christ; yet, these purposes stem from the underpinning goal of worship. Missional endeavors, therefore, should be considered derivatives of the purpose of missions: worship. When God opens the eyes of non-believers to who he is in all his glory and splendor, their response is worship. If instead, non-believers respond to fear of hell, worship does not occur. To achieve the end means and purpose of the church and indeed of life itself, worship must become primary and understood as the purpose of missions.

"HISTORY REPEATS" COMMENTARY

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THE POSITIONAL AND ACTUAL RIGHTEOUSNESS OF CHRISTIANS

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THE POSITIONAL AND ACTUAL RIGHTEOUSNESS OF CHRISTIANS

            An apparent truth in the Christian life is the reality of the battle between spirit and flesh. Similar to the Apostle Paul, Christians find themselves constantly fighting and waging war on the flesh. Thankfully, God’s righteousness has already been imputed to believers making them positionally righteous; yet, actual righteousness is also a reality and one day will be complete. In consideration of Christ’s mediated atonement, believers should understand the importance of both positional and actual righteousness and live their lives according to the grace God has placed upon his people.

 

God’s People Are Positionally Righteous in Christ

            Paul says that Christ became sin on his people’s behalf so that they might be the righteousness of God (2 Cor 5:21). The latter part of the verse is often missed, for the magnitude of God’s righteousness is something that the human mind cannot truly fathom; yet, the purpose of Christ’s sacrifice on the cross and indeed the purpose of salvation is conformity to the image of Christ (Rom 8:29) rather than a mere ticket out of hell. Still caught in a battle between flesh and spirit, however, God’s people face the real struggles with sin, i.e. perfection has not yet been achieved; Christians will not be truly like Christ until the day of completion (Phil 1:6) when they are with him in both spirit and flesh. The hope Christians now hold, nevertheless, is the hope of positional righteousness, i.e. believers are seen by the Father as the righteousness of Christ. 1 John 2:2 says that Christ is the propitiation for his people’s sin. Said another way, because the Son has appeased the price for sin, the church now stands as if she were the righteousness of Christ. Positional righteousness then is a key component and truth of Christian life. No longer should God’s people see themselves are wretched and dirty sinners but rather as the redeemed people of God, for Christ’s righteousness not only covers his people’s sin but atones for and cancels it.

God’s People Are Being Made Actually Righteous in Christ

            Additionally, God’s people are being made actually righteous. One day all Christians will be actually righteous. While the redeemed people of God live in positional righteousness now, however, the Lord is also making them actually righteous. Paul says that believers are being transformed from one degree of glory to another (2 Cor 3:18); this is known as progressive sanctification. Though the people of God are not there yet, they are being made and one day will be like Christ. Consider even Paul’s use of language when he says that all have sinned and fallen short of God’s glory (Rom 3:23); the sin to which he refers is past-tense. The current state of believers is redeemed. Moreover, Scripture teaches that Christians have the mind of Christ (1 Cor 2:16). Actual righteousness then should not be viewed as an impossibility but a reality for God’s people. Positional righteousness is astonishing in itself; yet, actual righteousness is a reality for which Christians should be thankful.

God’s People Are Responsible for Their Sin

            Christians subsist in a dual reality of both positional and actual righteousness where one is complete and one is progressively occurring. Still, God’s people are responsible for their sin, i.e. the mere fact that believers still operate in the flesh and in a fallen world does not excuse sin. The good news, however, is that Christ has atoned even future sins so that all evil deeds are canceled and believers viewed through the lens of righteousness. One might wonder, in this discussion, if perfection is possible. An argument could be made that because of fallen human nature, perfection is not possible; certainly, it is not apart from Christ. Nonetheless, another argument could be made that Christians possess the empowering Holy Spirit so perfection is possible; any deviation from perfection then is the result of one’s lack of responsibility to operating in Christ. When one walks by the Spirit, sin does not happen so if sin occurs, such a person is not, at that moment, walking by the Spirit. Even in a fallen world, Christians are responsible for their own sin.

The Result of Positional Righteousness Is Actual Righteousness

            Positional righteousness is not an end in itself but leads to actual righteousness. Believers should not grow discouraged by mistakes but should understand that the pattern of life should reveal a process of sanctification. Without such progression, people are right to question whether a person belongs to Christ. Sanctification does not stop with a mere decision but continues to the point of perfection in Christ, which is a lifelong process, the end of which is actual righteousness.

EVEN GREATER THINGS: WHAT DOES JESUS MEAN?

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“EVEN GREATER THINGS:” WHAT DOES JESUS MEAN?

            Jesus says that his people will be able to do even greater things than him (John 14:12). Various interpretation exists surrounding this statement. Being careful not to misinterpret or misrepresent what Jesus says, believers should understand the possibilities of what he means. I believe there are two primary meanings behind Jesus’ words, which should be carefully considered when dealing with the church’s work.

Greater by Volume

            One interpretation of Jesus’ words suggests that he means greater by volume, i.e. the number of people reached with the gospel. Consider the incredible advances modern generations have compared to those during Jesus’ earthly ministry. With the invention and advances of the web, swift travel, television, radio, and other mass-communication devices, God’s people can reach more people than in any point in human history. Certainly, Jesus impacted the world more than any other figure in history; yet, the church now has the capability to exceed the number of people even Jesus reached during his earthly ministry. In that regard, it, therefore, makes sense that Jesus would suggest that his people would do even greater things than he.

Greater Participation in the Spirit

            Perhaps, Jesus means a greater participation in the Spirit. Prior to Pentecost, believers did not have the free outpouring of the Holy Spirit, i.e. while surely the Spirit existed, he was not freely given to God’s people as he has been since Pentecost. Believers now have the full capacity of the Holy Spirit poured upon them; additionally, God the Spirit indwells the hearts of his people. On that first birthday of the church, God richly poured himself upon his people and has indwelled the hearts of believers since that time. Christians then participate in an even greater manner than followers of Christ during his earthly ministry. It is not that participation in the Spirit did not subsist during Jesus’ earthly dwelling; yet, the fulfillment of the Holy Spirit dwelling among his people had not yet occurred until Pentecost. Christians may now participate fully in the Spirit as the people of God rather than in a manner that was seemingly held back from full employment. In this way, the church can do greater things than not only the followers of Jesus during his earthly ministry but Jesus himself as well. No longer do God’s people have to come before a priest to approach the throne of God, for they can come directly to him as priests themselves. Such participation is vastly different even from those in Jesus’ own ministry. Because of this access and this participation in the Spirit, the church can accomplish even greater things than Jesus himself did.

Greater Things because of the Greater One

            Doing greater things does not mean being greater; Jesus is still the greatest and will always be the greatest (because he is God). While the capacity to reach people with the gospel has greatly increased since Jesus’ earthly ministry, the only reason God’s people have such access is because of Jesus. Thus, while the church can accomplish greater things, it is because of the one who is greater: Jesus Christ. No matter what we do for the glory of Christ, may we never forget that it is all because of him. Any good that comes from our lives should be returned as praise to the only one worthy; let us then give thanks to God for the honor of sharing in his story by participating with him in his work.

SECULAR HOLIDAYS: AN ARGUMENT AGAINST CENTERING CHRISTIAN WORSHIP AROUND THEM

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SECULAR HOLIDAYS: AN ARGUMENT AGAINST CENTERING CHRISTIAN WORSHIP AROUND THEM

            Today is Mother’s Day. As such, many churches (particularly American churches) will honor mothers. While there is nothing wrong with honoring mothers, believers should question the approach churches should take in doing so. Moreover, Christians should consider whether to employ any secular holiday in the context of worship. Certainly, one may celebrate a secular holiday and glorify God; yet, placing its focus in Christian worship gatherings raises an entirely new set of questions. My argument is that secular holidays are not rooted in biblical Christianity and, therefore, have no place in weekly Christian worship. I have three pillars to my argument, which support the overarching notion that secular holidays should be removed from Christian worship.

 

The Focus of Christian Worship Should Solely Be God’s Glory

            The only issue that matters in all of life is God’s glory; his glory is always the issue no matter the situation. Even more, Christian worship holds the glory of God as its central focus. By nature, Christian worship is designed for God’s people to take a small amount of time each week and focus on God, his story, and what he has done for his people. Anything that distracts from this central focus should not be incorporated. This is not to suggest that real elements of human life cannot or should not be acknowledged, for certainly, God cares about his people in all regards; it is, however, to suggest that when these peripheral matters because an element on which God’s people focus, it is wrong. Mother’s Day, for example, is not a biblical holiday or even one derived from Christian principles. Surely, everyone alive has a mother and motherhood should be honored and celebrated; yet, when the entirety of a Christian worship service is designed around the celebration of mothers, God’s glory is lost. Acknowledge and celebrate mothers; do not, however, make the Hallmark holiday itself a focus of an entire worship gathering. The same could be said of patriotic holidays. Jesus did not die for the American dream so to place the United States on the same level of honor as God himself is nothing short of idolatry. In fact, I suggest that any nationalistic approach to Christian worship should be avoided. I am thankful for the country in which I live; yet, I do not attempt to place my country on the same level of honor as my God. Many might argue that they do not do so even in a patriotically-themed worship service. Nonetheless, I would invite them to examine the elements of the service; most of the time, they will quickly realize that American patriotism (or otherwise) is elevated to or above God’s glory. The focus of Christian worship should unapologetically be God’s glory, not the happiness or pleasures of others.

 

Centering Worship around Secular Holidays Places Them on an Equal Level to the Gospel

            Already briefly mentioned, when a worship service is centered around a secular holiday, not only is God’s glory lost, people gain the idea that these non-biblical holidays are equal to the gospel story. One might think, for example, that July 4^th is equally worthy to be celebrated as the birth of Christ. Christian worship is designed to tell the story of God and his people, which is why liturgical traditions utilize a lectionary that moves through the entire Bible. Mixing secular holidays with the story of God could easily confuse people to believe that extra-biblical events are equal to the gospel story. Ministers and worship leaders should be careful not to take a syncretic approach to Christian worship. Certainly, celebrate and acknowledge the good aspects of life; yet, mixing secular holidays with the story of God portrays the wrong message. Nothing is equal to the story of God. As a younger man, I was adamantly opposed to the employment of a lectionary. Now, however, I fully support it, for it focuses Christian worship on the full gospel story without any influence of secular nature. As the adage goes, keep the main thing the main thing.

 

Younger Generations Learn from and Imitate What We Do

            Younger generations constantly watch what we do as experienced believers. When a young worship leader or minister sees God’s people incorporating secular holidays in a Christian worship context, the chances of him or her doing so to an even greater degree are high. Whether we realize it or not, we are being watched. The influence is perhaps subconscious but certain. To model the supremacy of the gospel story in Christian worship, leaders should be careful to design the experience with a central focus on God and his glory. With Scripture permeating the worship dialogue, meaningful and well-thought prayers, and music with a central theme, churches can assuredly provide a good example to younger generations. Whether using a lectionary or not, churches should strive to tell the story, i.e. every portion of the worship service should be a part of the dialogue. Churches have become so accustomed and okay with disconnected worship dialogues that many people do not realize the importance of planning. Some may feel that planning quenches the Holy Spirit; I contend, however, that the Holy Spirit moves equally through planning as he does through spontaneity. As a good example for younger generations then, believers should strive to proclaim the gospel story and eliminate any distractions from the worship experience that hinder the proclamation of the gospel story.

 

God Has Redeemed His People; Doesn’t He Deserve a Fraction of Their Time?

            If churches cannot remove their own desires and devices for a brief time so that his story is proclaimed each week, how important is the gospel in their lives? Many people do not understand the seriousness of worship; it is unequivocally the most important thing God’s people do. For a brief time, people should remove all distractions for the sole purpose of glorifying God through the proclamation of his story. There is plenty of time to recognize secular holidays and even do so in a way that glorifies God. The Christian worship gathering is not one of those times. The argument against the employment of secular holidays in Christian worship, therefore, is one supported by the church throughout history and one that should remind people of the vast importance of Christian worship gatherings.

EXEGESIS OF JOHN 1:1-18

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Exegesis of John 1:1-18

The Gospel of John possesses a unique perspective on the life and ministry of Christ. Although the book presents a disparate chronological order to the events in Jesus’ life, the primary difference lies more in substantive material. While composed in an abundantly simplistic manner, the spiritual depths held within the book are inarguable. The author of John clearly describes the purpose in composing the book. “…that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).[1] John 1:1-18 offers a fundamental support to the material in John’s Gospel. Approached as a prologue, the first eighteen verses promote Jesus as the Word (Logos in Greek) and as human. Furthermore, because of the underlying purpose of John’s Gospel referenced in 20:31, John seems to call the reader to respond to the light of men both throughout the book and in the prologue. The primary thematic material in John’s Gospel is highlighted in the prologue; through the hidden depth underneath the simple compositional style, this prologue grants readers the opportunity to understand the life of Christ in a deeper and more profound manner.

The Word as God (vv. 1-5)

            The Prologue to John’s Gospel resonates strikingly similar to the beginning of the Bible. Both the Genesis and John accounts render the text, “In the beginning…” (Gen 1:1, John 1:1). “Many suggestions have been made that the prologue was originally a poem from some other religious tradition (perhaps gnostic³, though there is no shortage of theories) that John took over and adapted for his own ends (Carson, 1991, p. 112).” Whatever the means employed by the author, John’s Gospel, more than the other Gospel narratives, offers special attention to the deity of Christ. The Word (Logos in Greek), of which John speaks, is God the Son, Jesus Christ. Throughout the narrative, Jesus is submitted as human but also equal to the Father. “I and the Father are one,” (John 10:30) says Jesus. The first five verses of John 1 pungently tie the creation account in Genesis to Jesus who not only dwelt among humankind but, as one with the Father, was present and involved in the creation of the world. John’s Gospel submits, in no uncertain terms, that the Word (Jesus Christ) is, in fact, God himself.

“In the Hebrew scripture, God brings the world into being with a spoken word; in the New Testament, the Word creates all things and takes on flesh to dwell among us” (Kohan, 2019, p. 47). The first five verses of the text here clearly reveal Jesus as one who was both with God and who was God from the beginning (John 1:1). Interpretive difficulties exist in the way of punctuation. Where some take support from early translations and church fathers, others approach the text linguistically; the first group places ὃ γέγονεν with the sentence in verse 4, while the second group places it at the end of verse 3 (Nässelqvist, 2018 p. 176), as is typical in most English versions of the Bible. It might be suggested that the rendering which places the phrase at the beginning of verse 4 presents a more complete view of Jesus’ co-equality and oneness with the Father. To read the text in a manner that suggests nothing was made apart from him and that life was made in him could foster a more complete view of Jesus’ deity and sovereignty, for in such a view, everything comes from Jesus Christ whether life or death, made or unmade; he is the decisive factor in all that exists.

The author begins the text of John 1 focusing on Christ’s deity and position as God by emphasizing his involvement in and superiority over all creation. He then transitions to the hope of the Gospel: new life. With certainty, John’s Gospel references Jesus Christ as the light of men (John 1:4), i.e. the God who created all that exists cares enough about the people whom he created for himself to subsist as their light in an otherwise dark world. Perhaps, John’s emphasis on the deity of Christ and his power over all creation places the proper perspective on his love for people, for in any ordinary situation, it would not be logical for one deemed worthy to love (beyond measure) one who is unworthy.

Moreover, John’s Gospel illustrates the great need of Jesus Christ among humankind. The Son is, in fact, the only existing light in a dark world. He shines as the light and darkness has not overcome him (John 1:5). It seems that the author again links his prologue to the creation account in Genesis, for God created light himself (Gen 1:3). Verse 5 “is a masterpiece of planned ambiguity” (Carson, 1991, p. 119).

If a hellenistic Jew, or for that matter even a pagan Greek, read through the opening verses to this point, and had no personal experience of Christianity, he or she might well take v. 5 to refer exclusively to creation, without moral overtones. Light and darkness are not simply opposites; darkness is nothing other than the absence of light (Carson, 1991, p. 119).

The author proceeds to another level beyond the material world. As if to suggest the spiritual realm beyond what is seen in existence, John’s Gospel presents not only Jesus’ power over creation and, therefore, his divinity but also his role as spiritual light in a dark world. John’s Gospel then connects Jesus’ role as light to his creation of light and superiority over all in existence. Only one who creates light possesses the ability to simultaneously be light. John, therefore, references Christ’s deity in these verses and subsequently points to humankind’s need of him as the only existing light in a morally dark and sinful world.

            John 1:1-18 focuses on the Word, namely Jesus Christ, and, in an unmistakable way, highlights Jesus’ deity, oneness with the Father, and position as creator God. Setting up such a perspective likely aids in declaring Jesus’ subsequent work among people, for to genuinely appreciate the Son’s role as light among humankind and his love toward his people, one must understand the significance of Christ’s deity. John’s Gospel unapologetically emphasizes not only Jesus’ humanity but also his deity.

The Word as Human (vv. 6-13)

            After clearly portraying Jesus’ deity, the second portion of John’s prologue points to the humanity of Jesus. Where some might refer to Jesus as fully God and fully man, “fully” implies volume; yet, Jesus does not possess any volume of deity and humanity, for he is both God and human in his nature. Thus, it would be more accurate to refer to Christ as both truly God and truly man. John’s Gospel indicates the Christ who is both God and human; John 1:6-13 provides the foundation of this concept.

            Verses 6-8 speak of John the Baptist (different from the author of the Gospel of John) as one who bore witness to the light.

The ultimate origins of Jesus Messiah, John will insist, are in the pre-incarnate Word who was with God and who was God. But when he comes to the account of Jesus’ public ministry on the stage of human history, the Evangelist, in common with the Synoptics and with early Christian preaching, begins with the witness of John the Baptist (Carson, 1991, p. 120).

The significance of John the Baptist’s role, in this case, is that he was sent by God as a forerunner to the Messiah.

That he was commissioned by the Almighty places him in the same category as Moses (Ex 3:10–15) and the prophets (e.g. Is 6:8; Je 1:4ff.)—indeed, in this respect, he is like Jesus himself, who was also sent from God (3:17; a frequent theme in the Fourth Gospel (Carson, 1991, p. 120).

Such is perhaps the reason the fourth Gospel necessitates a distinction between the light and the one who bore witness about the light.

            John’s Gospel distinguishes between Christ and John the Baptist briefly and continues with the foundation of the text; the second part of John’s prologue centers around the humanity of Jesus. The author writes, “The true light, which gives light to everyone, was coming into the world” (John 1:9). The astonishing idea here is that the one true God of whom the author writes has come into the world as a human. Without bipolarity, John’s Gospel conveys the fact that Jesus provides and, in fact, is the only source of light in an otherwise dark world. A common rabbinic expression, “all who come into the world,” is used to describe every man and is always plural; when speaking of Christ, however, John’s Gospel uses a singular form. An accurate rendering then should be the NIV’s, “The true light that gives light to every man was coming into the world;” the Gospel of John repeatedly predicates the idea that Jesus being sent into the world is predicated of him who is the Word (Carson, 1991, p. 121). John’s prologue here then provides the foundation of the entire book: the unbreakable truth that Jesus exists as both God and human to save his people from sin.

            Additionally, in verse 11, John’s Gospel links Jesus to the prophetic truth that he would be rejected by his own people.

Again and again under the old covenant, the prophets describe the recalcitrance of the people of God. ‘All day long I have held out my hands to an obstinate people, who walk in ways not good, pursuing their own imaginations—a people who continually provoke me to my very face’ (Is. 65:2–3), declares the Lord (Carson, 1991, p. 125).

Nonetheless, what is stated in verses 12-13 captures the essence of the entire Gospel: those who receive Christ are given the right of sonship not by lineage of blood but by adoption from God.

When [John] describes those who believe as ‘children’ of God, he uses the word ‘child’ (teknon). He reserves the word ‘son’ (huios) for Jesus himself. In this way he maintains a distinction between Jesus as the ‘Son’ of God, and believers as ‘children’ of God (Kruse, 2003, p. 68).

The premise of John’s text here then is not only the fact that God became human but indeed the purpose for which such incarnation occurred: namely the salvation of humankind. While even the chosen people of God rejected Christ, those who receive him are given the position as children of God by adoption and have been grafted into the family of God (Rom 11:17).

            The deity of Jesus is significant throughout the Gospel of John; yet, the humanity of Jesus is equally as significant. One who created all in existence has become human so that all who receive him might be heirs with him. The prologue here delivers the basis for thematic material throughout the remainder of the book. Jesus Christ, God in flesh, lived as a man so that those who receive him would share with him in eternal life (John 3:16).

Humankind’s Response to the Word (vv. 14-18)

            After John’s discussion of Christ’s deity and humanity, the text necessitates a response from all who gain such knowledge. John reminds the reader that because the Word dwelt among humankind in the flesh, we have beheld God himself (John 1:14, 18). Additionally, in such an act of incarnation, God has provided matchless grace to his people (John 1:16). John’s tender that God himself has been revealed to and indeed dwelt among humankind beckons a response. John’s Gospel ends the prologue with, “…he has made him known” (John 1:18). It is as if the author poses the question of what the reader will do with such a revelation. The Word has dwelt among humankind; therefore, humankind must respond to the Word.

John specifically says that “we have seen his glory” (John 1:14). Of such glory, Colin Kruse writes:

The reference to ‘glory’ is also an allusion to God’s presence in the tabernacle. Exodus 40:34–35 tells us that when Moses completed the construction of the tabernacle, ‘Then the cloud covered the Tent of Meeting, and the glory of the Lord filled the tabernacle. Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the Lord filled the tabernacle.’ As the glory of God was once present in the tabernacle, so it was now present in the Word made flesh (Kruse, 2003, p. 69).

John the Evangelist’s testimony then would have resonated with his hearers in a tangible way. The glory of God, such an indescribable phenomenon, was given a name and a face in the person of Jesus Christ. As the law was given to Moses, the grace and truth of God came through Jesus Christ (John 1:17). John the Baptist’s testimony bore witness to the Messiah, Jesus Christ. The message he preached then was subject to the truth of Jesus himself, i.e. the Baptist’s message was derived from that of Jesus. John the Evangelist’s focus on the glory of God here summarizes what he has previously shared: 1) Jesus, the Word, is God himself; 2) Jesus is also human; and 3) Jesus is God in human form so that all who receive him might be saved. In essence, the Word is Jesus, Jesus is the Word, and the Word became human to save his people.

Setting the foundation for the remainder of John’s Gospel, an invitation is seemingly given to those who have seen and heard of the Word, Jesus Christ. Understanding that Christ’s work continued with his followers for ages to come, such an invitation still abounds. The author of John seems to place emphasis, however, not on the one who responds but on the one to whom humankind is to respond: Jesus Christ. By clearly pointing to who Jesus is, namely in his deity, John makes clear that it is only appropriate to respond to Christ. He is, in fact, the Logos and the light of men; the prologue of John’s Gospel then offers an invitation to receive that light, which echoes throughout the book.

Limitations to the Text

            Considering the entirety of the Gospel of John, John 1:1-18 should be considered an introduction or a prologue, which certainly reflects the premise of the entire book. In that regard, the first eighteen verses center around Christ’s deity, Christ’s humanity, and humankind’s response to the Son of God. The primary limitations to the text within the scope of this paper are twofold: 1) John’s emphasis on signs and miracles and the necessity to personally behold them and 2) the simplicity of compositional style.

John’s Gospel tends to place great emphasis on seeing the signs and miracles of Christ even suggesting that such is required for belief itself (John 4:48). One must reconcile the necessity for firsthand experience with Jesus’ signs and miracles and those who do not possess the ability to see such miraculous occurrences. One possible reconciliation is the continued incarnate work of Christ after his Ascension. Jesus tells his followers that they would do greater things than he (John 14:12). The Ascension implies that Jesus did not vanish or become a spirit but rather continued to exist in his incarnate state and his work through his followers. After a lengthy account of Jesus’ farewell address, John 18 begins with, “When Jesus had spoken these words…” (John 18:1). “…this…maybe a piece of wit on the part of John the Evangelist or his redactors—a way of saying that even Jesus Christ tended to go on for a bit. In the beginning was the Word, and the Word refused to end. More likely it’s a structural punctuation mark: an exclamation point” (Elie, 2015, p. 14). The need to see Jesus’ signs then could be reconciled by including his continued work by his followers for ages to come.

Another limitation to the text is the simplicity with which the book is composed. In such a simple manner, one might miss or at least underestimate the depth of the Gospel. For that reason, John must be explored with care and scrupulous thought. The first eighteen verses here convey what might be understood in a simple manner, especially to a 1^st-century Jewish audience; yet, John brilliantly connects the common thoughts (at the time) of light and the Logos to Jesus Christ. Therefore, the Gospel of John holds spiritual depth beneath the surface of the text. When reading John 1:1-18, one must understand the spiritual depth of the concepts conveyed in relation to the rest of the book. To understand the significance of Christ as the Word or as the light of men, for example, it is not only beneficial but necessary to have in mind the material of the entire book. The seemingly surface-level references hold a spiritual depth that should not be underestimated in the Gospel of John.

Both limitations mentioned here must be considered when analyzing the text. Moreover, one must understand the first eighteen verses in relation to the entire Gospel. Certainly, John 1:1-18 is foundational to the book; thus, one cannot disconnect the prologue from the book but must understand the entirety of the Gospel to truly understand John 1:1-18.

Profound Depth in a Simple Message

            John 1:1-18 serves as a foundational text to support the remainder of the material in the book. The author’s underlying concepts are referenced in the prologue and transport the essence of the Gospel to the reader. John’s emphasis is placed on both the deity and the humanity of Christ. In an inarguable manner, John’s Gospel declares, clearer than the Synoptics, that Jesus is God in flesh and lived among humankind. Additionally, John’s persistent references to Christ as the light of men seem to beckon a response from humankind. John’s Gospel then not only declares the person and deity of Christ by nature but offers hope to a lost and sinful world. Vastly disparate from the Synoptic Gospels not only in chronological order but in substance and material, John’s Gospel unapologetically declares the risen Christ and his divine role on earth and beyond. With profound depth in a simple message, the first eighteen verses of the book provide the foundational roots from which the work of Christ is derived and around which the entire book of John centers: Christ is God; Christ is human; Christ is the light of men; and all three truths demand a response from humankind.

References

Carson, D.A. (1991). The Gospel according to John. William B. Eerdmans Publishing Co.

Elie, Paul (2015). The Beginning of the End. Commonweal, Vol. 142 (No. 18), 13-18.

Kohan, John (2019). In the Beginning Was the Word. Christian Century, Vol. 136 (No. 23), 47.

Kruse, Colin G. (2003). John: An Introduction and Commentary (Leon Morris, Ed.). Inter-Varsity Press.

Nässelqvist, Dan (2018). The Question of Punctuation in John 1:3-4: Arguments from Ancient Colometry. Journal of Biblical Literature, Vol. 137 (No. 1), 175-191.

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[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

³ For a prudent assessment of the relation between the Prologue and the Trimorphic Protennoia (the gnostic document to which appeal is currently most frequently made), cf. Craig A. Evans, NTS 27, 1981, pp. 395–401.