Our Worship and Christ's Intercessory Work

I came across Psalm 5:7 in my reading.

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple." (Psalm 5:7 KJV).

Only by the multiple mercies given to us by God can we come into the presence of God even to offer praise. This is echoed in the New Testament. According to the writer of Hebrews, Christ is continually making intercession for us, which allows us access to the throne.

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. (Hebrews 7:25 ESV)

Toward the end of Hebrews, the writer continued to talk about the current ministry of Christ. Our praises and prayers of thankfulness, cannot even reach God unless it is through Christ's intercessory work.

Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. (Hebrews 13:15 ESV)

The following is from Calvin's commentary about Hebrews 13:5.

But as it was the Apostle's design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.

The only way to approach God is humbly through the Cross. Don't get me wrong. God loves us and He is so humble that He works to makes the gifts of our lips and sacrifice of our bodies (Romans 12:1) holy and acceptable. Christ intercedes for on the basis of His sacrifice. Christ's blood makes our gifts clean. If you are humble and sincerely seeking to praise and thank God, don't rely on feelings too much to evaluate the success of your prayers. Your prayers and your feelings are not worthy. Christ is the one who makes our prayers efficacious.

GCLI -- Meditations on Eldership (1st Peter 5:1-4)

GCLI had a section on elders. The course work quoted 1st Peter 5. I haven't really studied 1st Peter for a long time, so I decided to dig a little bit into the passage. It struck me that Peter called himself an "Apostle" and an "Elder." When I read these terms in Acts and the epistles, I understood that the Apostles had unique gifts and ministries, but I tended to group the functions of elders and apostles within the church as very similar. An apostle would be a super elder so to speak. However, Peter saw them as separate roles, ministries, and functions. Here is the passage:

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. (1 Peter 5:1-4 ESV)

The ESV starts the chapter with "So" and the NASB starts chapter 5 with a "Therefore." The conjunction is pointing the reader to what Peter wrote before. We need to go back to 1 Peter 4 to find out the context.

For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?” Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good. (1 Peter 4:17-19 ESV)

Peter is stating that judgment is beginning with the household of God. He is giving his fellow elders his advice about to handle suffering. Peter can do this because he is a fellow elder and therefore he will be a fellow partaker of oncoming suffering. Furthermore, Peter is a witness of the suffering of Christ. No one is more qualified than Peter in how to endure suffering. Notice that very next topic Peter writes about is "glory going to be revealed." Peter is going to participate in the suffering of the elders because he is a fellow elder. He is going to partake in the glory with the elders because of the suffering he will experience with them.

Peter is being a shepherd to the elders. This shepherding reminds us of the exhortation Paul gave the elders in Acts,

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. (Acts 20:28 ESV)

Peter was paying careful attention to the elders of these churches, so that they may watch over themselves and their flocks to stay firm during the time of suffering. Elders not only need to watch over their flock; they need to watch over each other.

Let us look at some of the terms that Peter is using in 1 Peter 5. The word shepherd means of course means keeper of sheep. Jesus speaks of himself as a shepherd in Matthew 9:37.

When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. (Matthew 9:36 ESV)

Therefore, a shepherd guides, feeds, and protects his sheep.

The next word I want to look at is "oversight." It means to look over. It is also found in Hebrews 12:15.

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (KJV)

This command in Hebrews to "exercise oversight" or "look diligently" is for all Christians, but especially for elders. As it is indicated in the parable of the lost sheep (Matthew 18), the shepherd looks out for stragglers and runaways. I have been trained as a lifeguard. It has the same idea. A lifeguard cannot afford to be distracted. He is to continually look over the swimming pool for swimmers in danger. When an elder exercises oversight he is studying his flock and trying to identify the weak and misguided so he can protect them. However, as the verse in Hebrews indicates, we all are supposed to be watching out for each other.

A leader should exercise oversight, not under compulsion, but willingly. A man should not be coerced into being an elder. Being an elder is a heavy responsibility especially during times of suffering. Therefore, elders need to have a deep desire to serve God in this calling. If an elder loses desire for the ministry, he should be allowed to resign.

An elder should shepherd not for shameful gain, but willingly. We all can think of preachers who profited from the poor of his flock to line his pockets. Ezekiel prophesied against the shepherds of Israel for feeding themselves at expense of their flocks.

"Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. (Ezekiel 34:2-3 ESV)

If an elder burns out and is shepherding only to keep his paycheck, he needs to stop and reconsider his options. He needs to lean on the other elders to either recapture his desire to elder or step down as elder. An elder should serve because he wants to and not just to earn a paycheck.

Elders should not be domineering over those in their charge. The word translated as "domineering" "includes the idea of domineering as in the rule of a strong person over one who is weak. (TBKC, p. 856)." This is a tough one. An elder should be checking himself to see if he is domineering. Even if his intentions are good, he needs to step back and evaluate how he is acting. He needs to get feedback to see how others see him. Peter provides an encouragement on how others ought to lead: elders should lead by example. They should get their hands dirty in good deeds and evangelism. They should excel in loving their wives, their fellow elders, and their flock.

Although the ministry of an elder is difficult one, it has great reward. James warns the people who are considering elders or teachers:

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. (James 3:1 ESV)

However, with must risk there is much reward. Elders will receive an unfading crown of glory.

I haven't really figured out why Peter saw the role of elder so important that he differentiated it from apostleship at the start of the passage . Perhaps it was just so he could identify with his readers. However, Peter did see the role of elder as key to the church especially in time of suffering. So submit to our elders and let serve them with rejoicing.

Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. (Hebrews 13:17 ESV)

The Clarity of Scripture and Illumination of Scripture

The second half of 1st Corinthians 2 is one of the main teaching passages on two doctrines: Perspicuity or Clarity of Scripture and Illumination of Scripture. Here is 1 Corinthians 2:10-16

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ. (1 Corinthians 2:10-16 ESV)

Piper gives an interesting illustration of the differences between the two doctrines. Before reading the illustration, the following definitions of the two doctrines provide a context to understand the illustration better.

Wayne Grudem defined the clarity of scripture as:

The appropriate conclusion from these passages is that Scripture repeatedly affirms that it is able to be understood—not only certain verses or statements, but the meaning of the whole of Scripture on many topics is able to be understood by God’s people. These affirmations are not limited to understanding the basic way of salvation, or understanding only major themes, or understanding certain topics or certain parts. These are affirmations about the nature of Scripture in any part, apparently grounded in a deep assumption that the Scriptures are communication from a God who is able to communicate clearly to his people.(http://thegospelcoalition.org/themelios/article/the_perspicuity_of_scripture)

John MacArthur makes the following points about illumination from this passage.

Unlike God’s revelation and inspiration, which were given to the biblical writers, His illumination is for all Christians. We all can rightly appraise the Word when rely on the Giver of the Word.

The doctrine of illumination does not mean we can know and understand everything (Deut. 29:29), that we do not need human teachers (Eph. 4:11-12), or that study is not hard work (2 Tim. 2:15). It does mean that Scripture can be understood by every Christian who is diligent and obedient.

John Piper in a sermon on 1 Corinthians 2:14-16 on May 20th, 1984 provided a good illustration on how the two doctrines work together.

The manual of operation for the Christian wartime mentality is the Bible. It contains the truth needed to win us over from the enemy to Christ, to deprogram our old thought patterns, to train us in strategies of righteousness, and to equip us with armor and weapons to defeat Satan and liberate his captives. But we have a natural aversion to this truth. Therefore, the work of the Holy Spirit is utterly indispensable as we make use of this manual. But now we can see more clearly what this work of the Spirit is and what it isn't. The work of the Spirit is not to tell us what the manual of operation means. That we must determine by a disciplined study of the text. The Spirit inspired these writings and he does not short-circuit them by whispering in our ear what they mean. When we pray for his help, we do not pray that he will spare us the hard work of rigorous reading and reflection. What we pray is that he would make us humble enough to welcome the truth. The work of the Spirit in helping us grasp the meaning of Christ's manual of operation is not to make study unnecessary but to make us radically open to receive what our study turns up, instead of twisting the text to justify our unwillingness to accept it.

The lessons are plain for those who long to fight the fight of faith and be an integral part of the war effort. We must be diligent students of the Commander's manual. And we must soak all of our study in prayer that his Spirit would humble us to submit to every truth and commandment in it. The work of the Holy Spirit is to make us say from the heart as we take up the manual, "Far be it from me that I should glory except in the cross of our Lord Jesus Christ, by which the world was crucified to me, and I to the world." If our pride has not been crucified by the Holy Spirit, the Bible will be a wax nose and we will call it foolish or mold it to fit our own natural desires. In either case, the word of the Commander will not be obeyed and the war effort will languish and the cause of the enemy will go unchecked. (Piper, sermon notes).

Some people interpret the 1st Corinthians 2 passage and the doctrine of illumination as a way to skip diligent study of the bible. However, according to other passages of scripture, diligent study, meditation, prayer and memorization of scripture is important in growing in our relationship to God. According to Piper who is explaining the 1 Corinthians 2 passage above, Illumination is one of the Holy Spirit's ministries. He clarifies to the Spirit-led believer what the Bible says and helps the believer to discern what the Bible says is true and valuable. The Holy Spirit reveals Jesus Christ through the scriptures and these truths are the most precious truths in the universe.

Some verses to reflect upon:
Paul is exhorting Timothy to do his best to understand and to clearly explain the word of truth.

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15 ESV)

The psalmist is exhorting young men to memorize scripture to help fight the battle for purity in their lives.

How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you. (Psalm 119:9-11 ESV)

Peter points out that Paul is hard to understand, which we can infer that diligent, prayerful, careful study will allow us to understand the Pauline epistles.

as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.(2 Peter 3:16 ESV)

Notice here is Paul is exhorting Timothy to "think" and the Lord will give understanding.

Think over what I say, for the Lord will give you understanding in everything. (2 Timothy 2:7 ESV)

The psalmist delights in the scriptures and encourages the reader to meditate on them:

I will also speak of your testimonies before kings and shall not be put to shame, for I find my delight in your commandments, which I love. I will lift up my hands toward your commandments, which I love, and I will meditate on your statutes. (Psalm 119:46-48 ESV)

GCLI Correction 2: Servant/Leadership

This is another note to myself about GCLI materials. It is a minor mistake and one that leads me to meditate on servant/leadership. On page 205 of Book II of the GCLI materials, the author claims that the word "Servant" in 1st Corinthians 3:5 is doulos; however, the word is actually diakonos. This is the same word group that we get the English word for deacon. The article does point out correctly that the word for servants in 1st Corinthians 4:1 is huperetes, which is taken from a word meaning "under-rower". However, the author fails to account for how the word had evolved from its original meeting. Here are the passages in question.

What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. He who plants and he who waters are one, and each will receive his wages according to his labor. For we are God's fellow workers. You are God's field, God's building. (1 Corinthians 3:5-9 ESV)

This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful.(1 Corinthians 4:1-2 ESV)

In my Vine's An Expository Dictionary of New Testament Words, under the definitions for the word "Minister", the expository dictionary describes the following schema for the Greek synonyms that mean servant:

• diakonos views a servant in relation to his work;
• doulos in relation to his master;
• huperetes, in relation to his superior; 
• leitourgos, in relation to public service

This leads us back to the passages and how to interpret the two different Greek synonyms that mean "servant: "diakonos" and "huperetes." Fee explains the correct use of the words for "servant" in the 1st Corinthians passages on p. 159 in his commentary:

What is significant for this paragraph is the change of metaphors. In 3:5-9 the word diakoni is used, emphasizing the servant nature of their task under God, with secondary emphasis on the division of labor. Now the metaphor changes to that of a household. The first word, hyperetas("servants [of Christ]"), is a more general term, but often refers to one who has the duties of administering the affairs of another. That this was Paul's intent is verified by the second word, oikonomos, which denotes a "steward" (often a slave) who has been "entrusted with" managing a household. This is a happy change of metaphors for Paul (cf. 9:17); not only is it pregnant with the notion of accountability that is in the forefront of this paragraph, but it inherently conveys the motif of delegated authority as well, the other concern of this chapter. Thus apostles are to be regarded as "servants of Christ," reemphasizing their humble position and their belonging to Christ alone; at the same time they are "stewards of the mysteries of God" (RSV), emphasizing both their truest position and their accountability to God.

There are a couple points I want to make. First, notice in the chapter 3 passage that Apollos and Paul are not the ones causing the growth in the church. They are servants simply performing their Master's will. It is the Holy Spirit who causes the growth in individuals and the Church. I often hear people say or even I speculate that a church would disappear if a teaching pastor would leave the church and go on to greener pastures. When we think that, we demonstrate a misunderstanding of the interplay between the role of the teachers and the role of the Holy Spirit in church growth. A church may or may not disappear if a popular preacher leaves it, but the preacher does not cause the abundance of growth or the lack of growth. The Holy Spirit causes the growth. If a church fails because its popular pastor leaves, we must ask ourselves whether the Holy Spirit is building that church?

The second point is that the leaders of a church may just be servants, but they are also trusted stewards of a very valuable commodity. They are responsible to teach the flock, to equip the body so "we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ." (Ephesians 4). The elders are some of the instruments the Holy Spirit uses to build us up as a church to help mature us. Therefore, the leaders as a whole deserve are respect and obedience as they carry out this ministry. (Hebrews 13:17).