Of Haitian Motos and the Christian Walk

Philippians 3:12-14
"Do not mistake me, I hold the language of hope, not of assurance. I have not yet reached the goal; I am not yet made perfect. But I press forward in the race, eager to grasp the prize, forasmuch as Christ also has grasped me. My brothers, let other men vaunt their security. Such is not my language. I do not consider that I have the prize already in my grasp. This, and this only, is my rule, forgetting the landmarks already passed as straining every nerve and muscle in the onward race, I press forward ever towards the goal, that I may win the prize of my heavenly rest whereunto God has called me in Christ Jesus." (Translated by J. B. Lightfoot).

In my last trip to Haiti I preached on Philippians 3. I chose the passage for two reasons. First, I was studying the passage in depth for the Men's Bible Study and second, I was reflecting on how that passage applies to baptism. Three members from our church were being baptized in Haiti that week and baptism was on my mind for devotions. Obviously, Philippians 3 does not address baptism directly; Paul was writing about circumcision.

Paul needed to address a false teaching about circumcision because there was a group of false teachers at the time pestering the young church by teaching believers that to be really saved one needed to be circumcised. Faith in Christ was good they would say, but circumcision was needed to be fully saved. Paul pointed out in this passage that our assurance of salvation does not rest on our past deeds. In the Christian life we do not rest upon our accomplishments, but what God is doing in our lives in the present. Peter O'Brien makes this clear in his commentary on Philipplians:

But he [Paul] does not recall the things God has achieved through him in order to encourage self-satisfaction or relaxation or effort. He will not allow either the achievements of the past (which God has wrought) or, for that matter, his failures as a Christian to prevent his gaze from being fixed firmly on the finish line. In this sense he forgets as he runs.

In this way the passage does apply to baptism. Baptism is commanded and is highly recommended in our church, but we should not use the fact that we are baptized as an assurance of our salvation. It is God who saves. God wants us to know Him and He wants us to pursue him.

As I was meditating on baptism and the Philippians passage in Haiti, I came up with an illustration from my experiences in Haiti. In an earlier trip, one of the translators, Patrick, gave me a ride on his "Moto", which is a small motorcycle. As we started downhill, he turned off the engine so he could coast downhill to save gas. As I meditated on this, I realized a moto ride could illustrate the Christian life as taught by Paul in this passage. Going up the mountain on a moto is like Paul's vision of the Christian life. In this passage, the Holy Spirit is a running moto. He will take us up the mountain if we rely on Him and keep the bike pointed up hill. If we stop and get off the moto to admire how far we travelled, we are not making progress in your spiritual walk. We may be thankful to God for bringing us so far, but the odds are we are being prideful on how far we have come. Looking back is not progress in knowing God.

Let us dig into the analogy even further. When we turn off the engine to save gas and coast down the hill, we are moving; however, we are no longer going up the hill: we are no longer pursuing Christ. In other words, if we try to get assurance of salvation by obeying rules and performing works on our own power, then we are no longer getting to know Christ better and we are no longer living by grace. We would be then living under the Law. If we do not repent and turn back up hill to pursue Christ, the pull of sin will take us away from God. We may try doing all the things that we used to do in our walk in Christ, but if we do it not to pursue Christ, but to earn our way to heaven or gain favor from our fellow man, we will fail.

Paul writes that in our Christian walk we need to intentionally strain every nerve and muscle in our pursuit of God. There may be ruts and rocks in our path, but we need always to keep pointing the moto up the hill. False teaching may come to distract us, "weight and sin" may slow us (Hebrews 12:1,2), but we need to keep Christ as our goal.

In keeping with our illustration, we need to fuel the engine. We need to do things the Bible says to do to know God: prayer, bible reading, loving others, confession, good works, and obedience to His Word. We also need to maintain the engine. We need to confess our sins on a regular basis to keep the engine clean. We need to stay in fellowship with other believers so we may keep our spiritual life tuned.

The analogy is imperfect and I am only using it to illustrate this passage. In summary, Paul is teaching in Philippians 3 that the active pursuing of God gives us assurance of salvation. Landmarks of our faith are important, but we should not trust in them give us confidence in our relationship with God. It is by God's grace that we stay on the path and God working through us that causes us to grow, but somehow in all this we are responsible to stay focused on God. We are to strain every spiritual nerve and muscle in our pursuit of the knowledge of Christ.

Theology of Raising Support

I have made eight trips to Haiti and I have raised support every time. Some people prefer to pay for the trip themselves. They don't feel led to raise support because God has blessed them financially. I talked to people who actually refused donations for their trip and subsequently admitted to me it was pride that caused them to refuse the gift. There seems to me confusion within the Church on how to view raising support. This blog is not so much about giving, but how Paul received and viewed the gifts the different churches sent to him.

When we read Philipians, we see that Paul had several purposes in mind when he wrote Philippians, but one of the main purposes was writing a thank you note for the financial support he received from the Philippians. By looking at how Paul received gifts, I hope to clarify how God uses the donations to bless the giver and the recipient in the context of missions.

The first passage demonstrates that Phillipians is not only a letter of encouragement and instruction to the Phillipians, but is also a thank you letter to them for their support of Paul during his imprisonment.

Philippians 1:3-5
I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now.

This passage, according to some commentators, refers at least in part to the gift the Philippians sent to Paul.

Peter O'Brien on verse 1:3:
"P. Schubert ... renders the latter: 'I thank God for every (expression) of your remembrance of me'. Accordingly, there is an allusion to the recent money gift as well as to their help on previous occasions.

Paul returns to the topic of their gift later in the epistle. Pay particular attention as to how he views the gift.

Philippians 4:10-20
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me.

Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen. (ESV)

Here are some points to notice in the passage on how Paul views their gift:

• The gift was an indication to Paul of the Philippian church's concern for him. It encouraged Paul.
• Paul did not feel he needed the gift. 
• The gift was an indication of their partnership with Paul in the progress of the Gospel.
• Paul viewed the gift as benefiting the givers. It was pleasing to God and a measure of how God was producing fruit in their lives 
• Although Paul did not feel like he needed the gift, it did help him in his ministry

There is another benefit to receiving support in missions. It glorifies God. Paul teaches in 2nd Corinthians how generosity glorifies God.

2 Corinthians 9:11-15
For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you. Thanks be to God for his inexpressible gift!

The Corinthians' generosity produces not only prayers for the Corinthians from the recipients of the gift, but produces glory to God because both Corinthians, recipients and others are praising God for His generosity and grace.

God may lead you to pay for a mission trip out of your own funds. However, in my life God has used the process of raising support to bless me in several ways:

• God humbles me. The very act of asking for money is humbling. 
• God encourages me. The very fact that people trust that God will work through me in Haiti encourages me. 
• God uses the gifts from donors as a way to have them partner with me in Haiti missions. In this partnership, my responsibilities are to pray for the donors and keep them informed of the progress of the Gospel in the ministry.
• God uses the act of giving as a way of confirming the fruit of the Spirit in the donor's life. It demonstrates charity and a trust in God in their finances. 
• God glorifies Himself in the process. We praise God through our giving. We praise God in receiving His good gifts in thankfulness. We praise God in our prayers for one another as a result of the act of giving. God is good!

City on the Hill Project Update -- Clinic Building

This is from October, 2017. Dr. Lee and I stood in front of the wall that we stood before in earlier pictures. The Clinic's roof and walls are done. Praise God for his financial support! Thank God for the volunteers! The building is wonderful!

City on the Hill Project Update

I made a promise a year ago about posting pictures on the blog of updates to the "City on the Hill Project." The good news is that the funding is complete for the medical clinic. There is more fundraising for buildings and other needs for the project in the future, but God has bountifully blessed this project. Here is my latest picture. I plan to take a picture of the completed project this fall.

Discipleship

Introduction

Every since John Abrahamse's sermon on discipleship, I have been spurred on to do a word study on the word, "Disciple", which is the word used by most translators of the New Testament to translate "μαθητής". When I looked up the word "disciple" in my concordance and theological dictionary, I found that it only occurs in the Gospels and Acts. It is found no where in the epistles. Since the gospels were written after most of the epistles, I found that fact curious. I decided to look the definition of "μαθητής" in my Kittel's Theological Dictionary of New Testament Words. Here are a few snippets:

The usage is from the very first characterized by the fact, that, apart from a few exceptions, μαθητής denotes the men who have attached themselves to Jesus as their Master.
(p.441 Vol. IV)

In the NT (New Testament) μαθητής occurs only in the Gospels and Acts. (p.441 Vol. IV)

"μαθητής always implies the existence of a personal attachment which shapes the whole life of the one described as μαθητής, and which in its particularity leaves no doubt to who is deploying the formative power."
(p.441 Vol. IV)

The verses that use the singular form of the word, "Disciple" are listed below. These are the verses that describe the characteristics of a disciple or define the word "disciple." The plural form usually denoted the followers of Christ as a group, but I added a few selected verses where Christ was using the plural form but obviously was defining discipleship.

Observations

Disciples of Jesus would be characterized by

• renouncing all they have;
• living sacrificially;
• being like Jesus in a significant way and thus will be persecuted by the world;
• being chosen by Jesus;
• serving one another;
• being known by their love for one another;
• abiding in his word;
• praying with confidence;
• proving their discipleship by producing fruit and that activity will glorify the father.

Summary

The term "disciple" in the New Testament is restricted largely to those who had a personal relationship with Jesus. The most noteworthy exception being the command, "making disciples of all nations" in Matthew 28. In interpreting this verse, we have to account for why the epistles do not use the term disciple, but use terms like:

• brothers and sisters,
• the elect,
• believers,
• fellow heirs,
• stranger and aliens,
• priests,
• and saints.

I am not sure what all this means, but the change from Jesus's earthly ministry to his post-ascension ministry is a major shift. Jesus is physically no longer with us, but has sent His Spirit to minister in his place. The physical body of Christ in this current age is the Church. Believers have been united with Christ. We have the Spirit of Christ dwelling with is us. We are members of his Body, and thus, members of one another (Romans 12:4-5).

In taking all these points into account, I think discipleship is subsumed into the paradigm of the Church. We who are believers in the church age have a deeper and richer relationship with Christ than being a disciple. Christ hinted that the relationship between Him and the disciples was deepening in John 15:15, where Christ asserted that he no longer called them "servants", but "friends." Believers are still to count the cost, live sacrificially, serve one another, love one another, abide in his word, pray with confidence, and obediently strive to make disciples of all nations. However, our growth into mature believers involves the church as a whole body so as to make "the body grow so that it builds itself up in love" (Eph. 4:16). Our maturity in Christ is part and parcel with the maturity of the Church. We are to help other believers grow as they help us grow.

"Making disciples of all nations" has to mean more than one-on-one discipleship. The 4-chair illustration has its place, especially in training up leaders (2 Timothy 2:2). It can be used as a diagnostic tool on our walk with Christ. However, discipleship needs to take place in the body of Christ through formal teaching, small groups, one-on-one ministries and personal spiritual disciplines.

Scripture

Matthew 10:24-25
A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.

Matthew 16:24-26
Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

Matthew 28:16-20
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshiped him, but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Mark 8:31-38
And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

Luke 6:39-40
He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.

Luke 9:23-27
And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself? For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels. But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.”

Luke 14:25-33
Now great crowds accompanied him, and he turned and said to them, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple.

John 6:64-71
But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”

After this many of his disciples turned back and no longer walked with him. So Jesus said to the twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him.

John 8:31-32
So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”

John 13:12-16
When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him.

John 13:34-35
A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.”

John 15:12-17
“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.

John 15:7-8
If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples.

Acts 11:26
and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.

City on the Hill Project

You never see where your money goes when you send money to help Haiti through the Red Cross or other charities. Here is a way you can help and see where your money goes. It is through a small mission organization (World Wide Village). We are trying to raise money to finish a building for a medical center in Luly and Williamson, Haiti. I keep going back every 6 months and I will post pictures of the progress of the building project. Prayerfully consider giving. In this picture are two fantastic doctors who are heading up the project. Please click on the link below and read about one of our patients in Haiti. It explains why we need a building for a Medical Center.

City on the Hill Construction Project

Watchful in Prayer

This blog is about being alert in prayer. It is a theme that runs throughout the bible. I really like the following passage from Isaiah.

Isaiah 62:6-7
On your walls, O Jerusalem,
        I have set watchmen;
all the day and all the night
        they shall never be silent.
You who put the LORD in remembrance,
         take no rest,
and give him no rest
         until he establishes Jerusalem
         and makes it a praise in the earth.

Think about this: Jerusalem at this time had no walls. Nehemiah returned to Jerusalem to rebuild the walls in 444/445 BCE. Isaiah lived from 740 to 681 BCE. The rebuilding of the walls was not started until centuries after Isaiah made this prophecy. Isaiah was using an extended metaphor to preach about prayer. If we carefully read the passage, we realize that God has set men and women to pray that God's plans will be accomplished for Jerusalem. This passage is about God having prayer warriors interceding for the nation of Israel in order that God's promise to rebuild Jerusalem will be accomplished.

The following quote is from a commentary on Isaiah explaining the significance about the above passage.

J. Alec Motyer
Watchmen is 'keepers, 'guardians'. Those who engage in prayer are the true guardians, and true prayer is:

• (i) ceaseless (lit.) 'all the day and all the night';
• (ii) vocal, verbalizing the need (never be silent);
• (iii) effective Godward (you who call on the Lord!' who put the Lord in remembrance'). We do not conclude that otherwise he would forget, but that our prayers are, by his will, in some way a vital ingredient in the implementing of his promises. Cf. how the promise of Malachi 4:5 came in answer to the prayers of Luke 1:13. Prayer is also:
• (iv) disciplined (give yourselves no rest);
• (v) urgent and pressing (give him no rest; cf Lk. 18:1-8); and
• (vi) sustained (till he establishes, i.e. fulfills all that was foretold in chapter 60 regarding Zion, the whole work of salvation and righteousness in 61:10-62:1). Jerusalem is made the praise of the earth, something the whole world gives praise to the Lord for, because in saving Zion the world has been saved.

(p. 507, The Prophecy of Isaiah)

Here is another passage about being watchful in prayer from Paul.

Colossians 4:2
Continue steadfastly in prayer, being watchful in it with thanksgiving.

F. F. Bruce on Colossians 4:2
Men and women of persistent prayer are those who are constantly on the alert, alive to the will of God and the need of the world, and ready to give an account of themselves and their stewardship.

Stephen Charnock, who is called a "Puritan Divine" by some, commented on Hosea's wife's ungratefulness. The book of Hosea is a living metaphor of Israel's relationship with God. Hosea gave his wife everything she needed in life and more. She was clueless about who was her true benefactor; she turned over her bounty over to the priests of Baal, which was a slap in the face to both Hosea and God. Israel did the same when they pursued and sacrificed to idols rather than give thanks the one true God. They were purposely unaware of who their true benefactor was.

Hosea 2:8
And she did not know
        that it was I who gave her
        the grain, the wine, and the oil,
and who lavished on her silver and gold,
       which they used for Baal.

Here's Charnock's commentary, which he points out that we perform the same sins as Hosea's wife when we blind ourselves to God's bounty and presence in our lives.

Stephen Charnock
Those things which are so common, that they cannot be invisible to our eyes, are unregarded by our minds: our sense prompts our understanding, and our understanding is deaf to the plain dictates of our sense. We forget his goodness in the sun while it warms us, and his showers while they enrich us; in the corn while it nourisheth us, and the wine while it refresheth us: Hosea ii .8, 'she did not know that I gave her corn and wine and oil.' She that might have read my hand in every bit of bread, and every drop of drink, did not consider this.(p. 625, The Existence and Attributes of God)

Lewis makes the same comment on thankfulness and awareness of God's bounty and presence.

C. S. Lewis
We may ignore, but we can nowhere evade, the presence of God. The world is crowded with Him. He walks everywhere incognito. And the incognito is not always hard to penetrate. The real labor is to remember, to attend. In fact, to come awake. Still more, to remain awake.” (Letters to Malcolm, Chapter XIV)

Jesus exhorting the disciples about their lack of watchfulness.

Mark 14:38
"Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”

Piper comments on what it means to be watchful in prayer.

John Piper
"Watchful" means being vigilant, like a sentry on duty outside the camp at night knowing that if you go to sleep in this job, the enemy can overthrow your mission. This is the note of prayer that is so often missing when the church has settled into the world and is just using prayer as a domestic intercom instead of a wartime walkie-talkie. So Paul urges the church to remember how tremendously serious the battle is. Heaven and hell hang in the balance next week. So be watchful, awake, vigilant. Pray the way you would if you knew that twelve unbelievers next Sunday morning would hear the gospel for the last time. (Sermon: "O Lord, Open a Door for the Word!", November 12, 1989)

Ephesians 6:18
praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints,

Peter O'Brien comments on the above passage how prayer fits into the armor of God analogy.

Peter O'Brien
Paul wants his readers to understand that prayer is 'foundational for the deployment of all the other weapons', and is therefore crucial if they are to stand firm in their spiritual struggle. He has already shown his concern for them by praying that they might know the greatness of God's power (1:15-23), and be strengthened by it so as to grasp the dimensions of Christ's love for them and be filled with all the fulness of God (3:14-21). The apostle wants them to realize that a life of dependence on God in prayer is essential if they are to engage successfully in their warfare with the powers of darkness."

Jesus warns the disciples to always be on mission in the prayers.

Luke 21:34-36
But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”

Mark 13:32-37
“But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard, keep awake. For you do not know when the time will come. It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning—lest he come suddenly and find you asleep. And what I say to you I say to all: Stay awake.”

We are Hopers

I am preparing to lead a study on 1st Corinthians 15. I found a good quote on 1 Corinthian 15:19. In the context of the passage, Paul is refuting the argument of some of the Corinthians that there is no resurrection of the dead in the future. Paul points out that Christ was the first to rise from the dead. If the dead do not rise from the dead, then Christ did not rise from the dead. If there is no resurrection of Christ, we have no hope in the future or in this present life. Charles Hodge emphasizes the importance of the resurrection to Christians now living.

1 Corinthians 15:19
If in Christ we have hope in this life only, we are of all people most to be pitied.

Charles Hodge
The Greek is ἠλπικότες ἐσμὲν, which, as the commentators remark expresses not what we do, but what we are. We are hopers. This passage does not teach that Christians are in this life more miserable than other men. This is contrary to experience. Christians are unspeakably happier than other men. All that Paul means to say is, that if you take Christ from Christians, you take their all. He is the source not only of their future, but of their present happiness. Without him they are yet in their sins, under the curse of the law, unreconciled to God, having no hope, and without God in the world; and yet subject to all the peculiar trials incident to a Christian profession, which in the apostolic age often included the loss of all things. (Hodge, p. 323)

Exodus and Communion

I led communion for the Pastors Conference during my last Haiti trip, I made three observations concerning the connections between Passover and Communion using the following passage in Exodus.

Exodus 12:7-13
“Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD's Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.

The first observation I gleaned from the book, The King in His Beauty by Thomas Schreiner. His book followed certain themes through every book of the bible. Notice how Dr. Schreiner tied Passover to Communion using Exodus 12.

Thomas Schreiner
The Passover was particularly significant. The Lord could have rescued Israel simply by destroying all the firstborn in Egypt. The Passover events, however, reminded Israel that they deserved judgment as well. The Lord would "pass over" the firstborn in Israel only if blood was applied to the lintel and the doorposts of the house. The Lord impressed upon Israel that they were not inherently better than the Egyptians. They were rescued from the wrath of the Lord only if they responded in faith to his instructions by putting the blood of lambs on their houses. It is easy for us to read the story abstractly, but it is quite violent, for lambs were slain and their blood was applied to houses. Certainly the Passover represents "redemption" and "liberation" for Israel. It probably signifies substitution as well, for the blood of the lamb is spilled instead of the blood of the firstborn. According to the NT, Passover points ahead to the sacrifice of Christ, whereby he gave his life for the deliverance of his people (1 Cor. 5:7). The Lord's Supper almost certainly is a Passover meal (Matt. 26:26-29; Mark 14:22-25; Luke 22:15-20), and the blood of Jesus represents the new covenant where the blood of "the lamb of God" (John 1:29) has been shed for his people.
(pp. 33-34, The King in His Beauty)

What struck me about this commentary was the statement, "The Lord could have rescued Israel simply by destroying the firstborn in Egypt." God, in his wisdom, chose to rescue Israel after he had the Israelites sacrifice a "Passover Lamb," paint the blood over the door frame, and eat a meal. God then institutionalized this practice as an annual celebration commemorating the birth of Israel. In rescuing Israel in this particular manner, God was both glorifying himself and teaching Israel. Through the ceremony, God was reminding Israel about his redemption of Israel. God was emphasizing that he was delivering Israel because of His great mercy and not because they were a great people. They were just as sinful as the Egyptians. God because of his promises to Abraham, Isaac, and Jacob chose to hear their prayers and deliver them. In a like manner, God chose us not because of the righteous works we do for him and not because of our innate righteousness: he saved us according to his own mercy (Titus 3:5).

A second observation I made concerns the commandment, "And you shall eat it in haste. It is the LORD's Passover." The Israelites were supposed to eat the Passover meal with their belt fastened and with their sandals on their feet. This practice was to remind them of what they left behind. As we read about the nation, we realize that the Israelites were deeply entrenched in Egyptian worship. The eating of the Passover meal in haste was to remind the Israelites that they were to leave the Egyptian life behind and they were to become a "a kingdom of priests and a holy nation" (Exodus 19:6).

This practice has parallels for Christians celebrating communion today. Communion is a time to reflect on what Christ has done for us. He spilled his blood and died for our sins. He intends for us to become like Israel, "a royal priesthood, a holy nation" through sanctification (1 Peter 2:9). Christians, in remembrance for what Christ has done for them, are to put off the old self and put on the new self. (Ephesians 4:22-24).

A third observation I made about the connection between the Passover and Communion was in the next passage, where Moses elaborated more about unleavened bread.

Exodus 12:15
Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel.

Unleavened bread was not the bread of choice for Israel during most of the year. However, leaven bread, like our sourdough bread, took time to prepare. The point of unleavened bread during Passover was to remind Israel again of what they supposed to leave behind. Jews have practiced this "removal of leaven" from their houses for centuries. Even in the modern day, my wife told me she knows about a practicing Jewish family that spend the day before Passover searching their house from top to bottom for leaven. They followed this command about the Passover very closely.

Because this feast of unleavened bread was practiced for centuries, leaven took on more significance and acquired different meanings as time went by. At the time of the New Testament, Jesus referred to the teaching of the legalistic theology of the Pharisees as leaven (Matthew 16:23). Paul also referenced leaven in his epistles. When Paul wrote to the Corinthian church, he referred to leaven as a metaphor for not dealing with the sexual immorality in their midst. Members of the Corinthian Church were boasting about their liberality concerning sin, They thought they understood their freedom in Christ, but Paul pointed out that sexual immorality would spread like leaven in the church.  He condemned the Corinthian church for their lackadaisical approach to sin and disciplined the man who was guilty of the immorality

1 Corinthians 5:8
Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

The festival in the above passage concerns communion. This "removal of leaven" becomes a metaphor during Communion for Christians to examine their own lives. In the following passage, commentators differ whether "unworthy manner" means personal sins or sins against fellow believers during the worship service. In either case, both meanings are appropriate during communion.

1 Corinthians 11:27-29
Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.

To summarize, communion is a time when we remember three aspects of our walk with Christ.

• First, we should worship in humility. God is merciful. He saved us not on the basis of who we are or what we have done, but according to his own mercy.
• Second, we should worship God in joy. God called us to become "a kingdom of priests, a holy nation." We should put off our old selves and live like children of the King. We should worship as a new people and celebrate our new lives in Christ.
• Third, we need to worship God in love and harmony. We must remember that sin like leaven spreads. Sin can take over our lives and it can take over a church. We need to reflect on what Christ has done for us on the Cross and consider our response to his sacrifice. The Cross is not an excuse to sin more freely, but it should result in a response to live in purity in our own lives and in harmony and love with other believers.

Joshua and Worship

I have been meditating about Joshua. Several life events prepared Joshua to be the military leader who would lead Israel to conquer the promised land.

• Joshua had military success (Ex. 17:9).
• Moses renamed Oshea to Joshua. (Nu. 13:16). Renaming someone in the Bible always indicated that someone was being set aside for a special task.
• Joshua was chosen as one of the twelve tribal chiefs to be one of the twelve spies sent to spy out the promised land. (Nu. 13:1-20).
• Of those twelve spies, only Caleb and Joshua encouraged Israel to conquer land. (Nu. 14).
• God handpicked Joshua to be anointed by Moses to lead Israel into the promised land. (Nu. 23:17)
• God personally commissioned Joshua to bring the people of Israel into the promised land and promised to be with Joshua. (Deut. 31:32; Josh 1:1-8)

At the beginning the book of Joshua, Joshua prepared the nation to conquer the promised land. He took command of the nation and the people of Israel replied with an oath of fealty. Like Moses before him, Joshua sent spies into the land, but this time all the spies voted that they should go ahead and conquer the land(Josh. 2). Joshua even heard from the spies a report that an inhabitant of the land, Rahab, testified that their opposition feared them (Josh. 2:22-24). Joshua received miraculous confirmation of his leadership when God allowed Israel under Joshua's leadership to cross the Jordan on dry land just like how Moses led the Israelites through the Red Sea on dry land (Josh. 3-4). Joshua removed the last taint of Egypt by circumcising all the men (Josh. 5:1-9). Joshua then celebrated Passover (Joshua 5:10-12).

Joshua must have felt exceedingly prepared. He waited to lead this army for over 40 years. God anointed, commissioned, and confirmed him as commander. He prepared Israel for battle both mentally and physically. The nation was ready and he was ready to go and conquer Jericho; however, one task remained.

Joshua 5:13-15
When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man was standing before him with his drawn sword in his hand. And Joshua went to him and said to him, “Are you for us, or for our adversaries?” And he said, “No; but I am the commander of the army of the LORD. Now I have come.” And Joshua fell on his face to the earth and worshiped and said to him, “What does my lord say to his servant?” And the commander of the LORD's army said to Joshua, “Take off your sandals from your feet, for the place where you are standing is holy.” And Joshua did so.

Although Joshua was prepared, it was God who was in charge of his armies: both human and angelic. God was going to fight this battle of Jericho. Yahweh was a holy God and all he wanted from Joshua was worship. It was God who would bring the walls tumbling down and all Israel needed to do was stay back, be obedient, and watch God fight for them.

This principle applies to us. For the tasks in front of us, God wants us to prepare, be obedient, and do our best. However, no matter how prepared we are, we need to worship God in every step and realize it is God who fights for us.

Christ and the Haitian Fisherman

During our mission trip in Haiti in Spring 2016, I talked with a rather taciturn patient about his life. He told me he was a fisherman. I asked about what kind of fishing he does. I assumed he dove for fish, but he said he went out in a boat and cast nets. We talked about my life a little bit and then I started asking him about church. He said he believed in God and all that, but he couldn't go to church. I asked why. He said he did not have the proper clothing. This was a common excuse in Haiti for not attending church. I brought in one of the Haitian pastors, Pastor Yves, and explained to Yves the situation. They talked for a while and the fisherman kept nodding yes. Doctor Chris came, checked him out, and went to get medications. While Chris was gone, I asked the patient if I could read a story about fishing from the Bible to him. He said yes. I read the following passage.

John 21:4-8
Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, do you have any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

After I was done reading, I said that Peter worked all night in a fishing boat. When Peter found out that it was Jesus on the shore, he threw on his outer garment and jumped into the water. He did not wash up; he did not dress up; and he did not even dry-off. He just wanted to see and worship Jesus. I told the patient that we should go to church with the same attitude: we should just want to see and worship Jesus through the body of Christ, the church. The fisherman said nothing, but nodded yes.

When the doctor came back, he gave the fisherman his medication and explained the dosage. The patient held onto the little bag of pills and asked how much were the pills. Chris said they were free. We could tell the man was a little surprised and he sat quietly pondering the free gift. At the end of the conversation, I asked if I could pray with him and if he had any prayer requests. He said he wanted to feel better and paused for a second. He then said quietly that he would like to make sure the Spirit of Christ would never leave his heart. I smiled and said I could help with that. I talked him through repentance, forgiveness, and asking Christ into his heart. I then prayed in English, the translator translated, and the fisherman repeated my prayer in Creole. I found Pastor Yves and told him that we had a new brother in Christ.

In reflecting on this story an idea occurred to me that we all do the same thing. We feel like we need to clean up either physically or morally before we worship Jesus; however, Christ is always willing to fellowship with us, both believer and non-believer in whatever state were are in. Physically, Peter was a sweaty and smelly mess because he worked all night in a fishing boat. This "uncleanness" did not keep him from running through the water to Jesus. Spiritually, Peter was also a mess. Just a few days before, Peter denied even knowing Jesus three times, but Jesus sought Peter out and invited him to breakfast. No matter what state we are in, Jesus welcomes us. It matters not what clothes we wear or what spiritual state we are in, Jesus calls us to himself. We read in Luke 5:32 that Christ stated, "I have come to call not the righteous, but sinners." We read in Matthew Jesus calls the heavy-laden:

Matthew 11:28-30
Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

In Revelation, Jesus calls a backsliding church to fellowship with himself:

Revelation 3:20
Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me.

Jesus calls the dead to come to him (He calls the spiritually dead now and he will call the physically dead in the future).

John 5:25
“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.

For both believer and non-believer, our Lord wants us to turn to him and run to him like Peter did. Jesus does not require us to clean up physically or spiritually before we turn to him because we can't clean ourselves up. Christ died on the cross for our sins because he knows our inability to make ourselves righteous. We need to let him clean us through his Spirit living inside us. Christ is calling us to the foot of the cross where we are to lay aside our pride, confess our sin and worship him.

Apologetics in Haiti Part 3 -- The Holy Spirit is a Person

This blog post is the third of a series of blog posts resulting from a conversation I had with a Jehovah Witness down in Haiti. My young friend claimed the Holy Spirit is not God. He stated that the Holy Spirit is not even a person, but a force. I worked with my friend concerning the Holy Spirit being God and showed the young man bible verses where the Holy Spirit is a person.

Since my return from Haiti, I have been thinking about the role of Holy Spirit in the Bible. The following is all the verses of which I can remember where the Holy Spirit behaves like a person.

• Dwells or abides in us individually: John 14:17; Romans 8:9, 11;
• Decides: 1 Cor. 12:11;
• Searches for truth: 1 Cor. 2:10;
• Guides us: John 16:13-14;
• Leads us: Romans 8:14;
• Bears witness: John 15:27; Romans 8:16; 1 John 5:6b
• Helps us in our weakness: Romans 8:26;
• Intercedes for us in our prayers: Romans 8:26, 27;
• Knows and comprehends: 1 Cor. 2:11;
• Teaches us: John 14:26;
• Glorifies Christ: John 16:13;
• Hears: John 16:13;
• Speaks: 2 Samuel 23:2; John 16:13; Acts 21:11; 1 Tim. 4:1; Heb. 3:7, Rev. 2:7, 14:13;
• Can be grieved: Ephesians 4:10;
• Can be lied to: Acts 5:3

After I compiled the list, I thought it would be helpful for the reader to read through the verses and meditate on the Holy Spirit's ministries in our lives.

2 Samuel 23:2
“The Spirit of the LORD speaks by me;
    his word is on my tongue.

John 14:17
even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

John 14:26
But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.

John 15:26-27
“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning.

John 16:13-14
When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.

Acts 5:3
But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?

Acts 21:11
And coming to us, he took Paul's belt and bound his own feet and hands and said, “Thus says the Holy Spirit, ‘This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’”

Romans 8:9
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.

Romans 8:11
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Romans 8:14
For all who are led by the Spirit of God are sons of God.

Romans 8:16
The Spirit himself bears witness with our spirit that we are children of God,

Romans 8:26
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.

Romans 8:27
And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

1 Corinthians 2:10
these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God.

1 Corinthians 2:11
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.

1 Corinthians 12:11
All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

Ephesians 4:30
And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

1 Timothy 4:1
Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons,

Hebrews 3:7
Therefore, as the Holy Spirit says, “Today, if you hear his voice,

1 John 5:6
This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth.

Revelation 2:7
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’

Revelation 14:13
And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”

The following is a salutation of Paul's 2nd Letter to the Corinthians. It refers to all three persons of the triune Godhead and I thought it is an appropriate ending to this post.

2 Corinthians 13:14
The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

Apologetics in Haiti Part 2

Introduction

This is the second blog of a series of blogs concerning a conversation I had in Haiti with a Jehovah Witness. The previous blog focuses on John 14:28, where my young friend says the verse proves that Jesus is not God. This post will focus on another passage that the Jehovah Witnesses (JW) use to discredit the divinity of Christ.

Philippians 2:5-11
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

The JW focus on three phrases in this passage: "in the form of God," "a thing to be grasped," and "emptied himself by taking the form of a servant." This blog will address all three phrases.

In the Form of God

From what I gather, the JW equate "in the form of God" with "to appear like God." According to the JW, Christ is not God, but the archangel Michael. Therefore, Jesus only appears like God. Furthermore, they assert this passage is talking about Christ recognizing his subordinate position and is not trying to wrest away God's glory from God. It is easy to see how the phrase can be misinterpreted in that manner; however, if we look more closely at the Greek, we see the true meaning of the passage. "Form" is the best translation of the Greek word "morphe," which my expository dictionary defines as the following:

An Expository Dictionary of New Testament Words
An excellent definition of the word is that of Gifford: "morphe" is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists... Thus in the passage before us morphe Theou is the Divine nature actually and inseparable subsisting in the Person of Christ... For the interpretation of 'the form of God' it is sufficient to say

1. it includes the whole nature and essence of Deity, and is inseparable from them, since they could have no actual existence without it; and 
2. that it does not include in itself anything 'accidental' or separable, such as particular modes of manifestation or conditions of glory and majesty, which may at one time be attached to the 'form,' at another separated from it ...

The true meaning of morphe in the expression "form of God" is confirmed by its recurrence in the corresponding phrase, 'form of a servant.' It is universally admitted that the two phrases are directly antithetical, and 'form' must therefore have the same sense in both. (pp. 124-125, W. E. Vine).

Notice that the dictionary article points out that the word "form" has the same meaning in both phrases "form of God" and "form of a servant". If Christ was a servant, then the passage must be read as "Christ was God." According to Matthew, God called Christ a servant (Matthew 12:17). The Bible also teaches in several places that Jesus was a person that served God and served man (Matthew 20:28, Mark 10:45, Luke 22:27, John 13:12-15), We must conclude that the Bible teaches that Christ is a servant. Thus, "In the form of God" in the Philippians passage must mean Christ has the same essence as God the Father.

Did not count equality with God a thing to be grasped

This second phrase is used by JW to try to prove that Jesus is not equal to God. They claim Jesus does not claim to be equal to God because he is not God. However, this passage from Philippians points to Jesus's mission. Paul is claiming that Jesus submits humbly as a servant to God the Father in order to accomplish the  mission of Redemption: God the Father sent Christ the Son to suffer and die in order to redeem a people out of a fallen world. Peter O'Brien in his commentary explains the phrase in its historical context.

Unlike many oriental despots who regarded their position for their own advantage Jesus understood that equality with God did not mean 'getting' but 'giving', to use Moule's phrase. 'The pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death, but actually as uniquely qualifying him for that vocation.'

"... precisely because he was in the form of God he did not regard this equality with God as something to be used for his advantage'. (p.216, O'Brien)

O'Brien was asserting that Jesus did not use the fact that he was God to excuse himself from service. A good example of the opposite attitude was the Tekoite nobles in Nehemiah. Christ was not like those nobles who "would not stoop to serve their God." (Nehemiah 3:4). These nobles used their nobility as an excuse not to serve. On the other hand, Christ understood that being God was the reason he had to serve. Christ was the only one who could be our sacrifice.

But Emptied Himself by taking the form of a servant

This phrase is twisted by different sects to mean different things. JW claim Jesus emptied himself of his "divinity." They also claim that this "emptying" was not giving up his identity as God because he was not God, but rather a masking his God-likeness. However, evangelical theologian, F. F. Bruce, points out the incarnation was not a change in being, or a masking of his deity, or a restriction of his attributes or a limitation to his power, but rather the incarnation was a change in how the Son of God manifested his glory.

The implication is not that Christ, by becoming incarnate, exchanged the form of God for the form of a slave, but that he manifested the form of God in the form of slave. ( p. 218, F.F. Bruce as quoted by Peter in O'Brien, The Epistle to Ephesians)

Notice we are to imitate Christ in this way: through our loving and humble service to one another we are to reflect the glory of Christ in our lives.

Conclusion

In our witness we must be bold with the Gospel, but be humble and loving in our approach. It would be hypocrisy to talk about how the humility of Christ proves Christ is God and then be arrogant and prideful in our conversation. Use this argument not as a sword to skewer the arguments of our audience, but rather use it as an opportunity to point out the infinite beauty and holiness of a God, who chose to humble himself to the point of being a servant who gave up his life for us so that we may live with him in eternity.

C. S. Lewis on the Work of Housewives

I have a hobby of collecting quotes on the theology of work. I am also preparing for my medical mission trip to Haiti. Here's a nice quote by C. S. Lewis that someone posted on Facebook that fits both goals. It highlights the eternal perspective on the value of our work and it helps me to prepare for my return from Haiti. I always need a change in perspective when I return from Haiti. In Haiti, God blesses us with a staff at the guest house that does some of the daily chores such as shopping, cooking, dishes and general clean-up. This gives us time that we can use to focus on devotions to God, on serving the Haitians in the clinics and on ministering to other members of the team. When I come back and start doing my daily chores again, it is a let down. I sometimes feel I am wasting time doing "menial labor" when I can be serving God. However, these routine chores can be worship and these daily tasks are serving God. Lewis in his letter to a "A Lady" is trying to encourage her to see the broader perspective on how her work serves God and society.

I think I can understand that feeling about a housewife’s work being like that of Sisyphus (who was the stone-rolling gentleman). But it is surely in reality the most important work in the world. What do ships, railways, mines, cars, government etc. exist for except that people may be fed, warmed, and safe in their own homes? As Dr. Johnson said, ‘To be happy at home is the end of all human endeavour’. (1st to be happy to prepare for being happy in our own real home hereafter; 2nd in the meantime to be happy in our houses). We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it. So your job is the one for which all others exist...
(p. 262, The Letters of C. S. Lewis, “To a Lady, 16 March 1955”).

Apologetics in Haiti Part 1

On my last trip to Haiti, during clinic in Lizon on Thursday, a young man came into the clinic. He had a medical problem and said he was a Jehovah Witness. The medical problem was minor and after he saw the doctor, the young man and I spent several hours in conversation. He taught me much about the Jehovah Witnesses and I hoped he learned a little about why evangelical Christians believe what they believe. This blog is my notes from that conversation so that I will be more prepared for future conversations.

There is one point from our conversation that I want to focus on: Jehovah Witnesses do not believe in the Trinity. They have two reasons for this disbelief. First, they believe that Christ is not God, but the archangel Michael. Second, they believe the Holy Spirit is a force and not a person. In this blog, I will focus on Jesus's divinity and I will write about the personhood of the Holy Spirit in a future blog post.

The main scripture Jehovah Witnesses use to argue against the divinity of Christ is in John 14.

John 14:28 ESV
You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I.

I replied with with the main teaching passages on the divinity of Christ: John 1, Ephesians 1, and Hebrews 1. I also explained that Christ was on earth as a man. He humbled himself to carry out God the Father's purposes to save mankind (John 3:16). Christ said the Father was greater than he was because he was voluntarily serving the Father on the Father's mission. Christ was equal to God in personhood, but subordinated himself to God in this mission to redeem mankind.

I was not completely happy with my response so after I came back, I looked up the passage in a commentary.

Royce Gordon Gruenler
Jesus the obedient and deferential Son acclaims the Father as greater than he in language that is typical of the divine disposability, where none of the persons exults over the other, but each defers to the other with loving hospitality and availability. The subordination theme also refers to Jesus' incarnate existence as servant. If the disciples really loved Jesus the Son (as they will come to love him and know him through the Holy Spirit), they would understand that his imminent departure to the Father means that his future glorification is greater than his present and humble incarnate life in the flesh; hence, "the Father is greater than I" reflects the deference of the incarnate Son to Father. Yet in light of other paradoxical utterances, it would seem that here again the Son is making a statement that tells us something of his attitude toward the Father within the divine Triunity itself: the Son subordinates himself to the Father not because he is less than the Father but because it is the nature of all three persons of the Triune Family to subordinate themselves to one another in ultimate deferential love and hospitality. Jesus also expects deferential love and hospitality from his disciples. It is simply and profoundly the way Jesus the Son thinks and speaks that he says to them:

If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I."

Similarly at the close of the discourse, as Jesus predicts the coming of the ruler of this world who will curtail his speaking in the final suffering of the cross (although he has no ultimate power over the Son), Jesus places himself again at the disposal of the Father in obedient love, that the world may know of his love for the Father. (pp. 105-106, The Trinity in the Gospel of John: A Thematic Commentary of the Fourth Gospel)

The example that comes to mind is the Secret Service protecting the president. If you asked most of the presidents, "Whether a president's life is worth more than the men and women who are protecting them?" I hope they would answer, "No, of course not." However, using the biblical terminology, if you ask Secret Service agents why they would give up their lives to protect the president, they would answer in something like the following manner, "In order to serve and protect my country in this assignment, I have to believe that the president's life is greater than my own. I would need to sacrifice my life to protect the president for the greater good of protecting my country." In terms of the worth of the individual human being, all men are created equal. However, in terms of service to one's country, someone may have to value their own lives as subordinate to another person's life for the greater good.

Models of the Trinity

I am reading about the trinity in a fairly scholarly book. The author throws these terms around so I thought I would post the definitions for future reference. I'm not a scholar so these are just notes from a casual reader of theology getting his arms around the terminology.

• Psychological Trinity -- It is a form of analogies that describe the trinity. It likens the unity and diversity of the Godhead to the unity and diversity of the human self. Augustine's analogy is the most famous example: the unity of the Father, Son, and Holy Spirit is like the unity of the mind (thoughts), heart (emotions), and volition (will) of a person.
• Social Trinity -- In reaction to the "Psychological" analogies, some theologians argue the Bible describes the Father, Son, and Holy Spirit as three distinct Persons. They argue that the Trinity is three distinct aspects of one Person. Thus, we should think of the unity of the Trinity as more like the unity of the mind, heart, and will of three people"
• Economic Trinity -- This is not a analogy per se, but a description of the Trinity refering to God’s activity in creation and redemption. It uses terms like Creator/Redeemer/Sustainer or Provider/Savior/Comforter.
• Ontological or Immanent Trinity -- Refers to God’s eternal existence and the internal relationships between the Father, Son and Holy Spirit. It refers to the attributes of God and how the persons of the Godhead interact with each other for all eternity. A good example of this would be Jonathan Edwards's definition, "The Son is the perfect 'understanding' and 'idea' of the of the Father, and the Spirit is the 'will' and the 'love' shared between the Father and the Son;"

I am still processing this. One observation, theologians spend a lot of time mapping how the "Immanent Trinity" maps to the "Economic Trinity." This is fairly esoteric, but how someone views the Trinity impacts how one models God's interaction with Man and with the Church in particular. This could affect how we minister with one another and the world.

Memorizing Scripture

I attended the Biblical Counseling Conference in October 2015. At the end of the last session on Saturday, the instructors showed a video portraying a counseling session. The counselor emphasized to the counselees the need to do homework. One of the main homework assignments for the counselees was scripture memory. Let us ponder this. Counseling is discipleship. We prescribe scripture memory to help people to change their wrong patterns of thinking into biblical patterns of thinking. This prescription would imply that all Christians should practice this spiritual discipline. However, in my experience most Christians do not memorize scripture.

Christians agree that scripture memory is important or at least that it is useful for some believers. However, people find memorizing scripture difficult. At my age, I find it very difficult. However, how can I counsel people to meditate or to memorize a passage of scripture, if I am not memorizing scripture myself? Furthermore, the bible teaches it is an important spiritual discipline to help all of us grow into Christ-likeness.

I started memorizing scripture after my first trip to Haiti. During my first trip, I had problems finding verses quickly in my bible. It made it difficult to hold conversations. Since then I have found it useful when I give soul care to patients in Haiti to have bible passages readily available. Since internet access is very limited in Haiti, having the verses and their references committed to memory, has been very helpful. The more verses I have memorized, the more tools I have to help people.

It also has been very helpful for my own spiritual walk. Even though I do scripture memory poorly, I find the very act of memorizing is a form of meditation. The more I focus on God's Word; the more I focus on The Word, our Lord and Savior Jesus Christ. Here are some useful verses that encouraged me to meditate and memorize scripture.

Deuteronomy 11:18
“You shall therefore lay up these words of mine in your heart and in your soul, and you shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.

Joshua 1:8
This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.

Psalm 1:1-2
Blessed is the man
   who walks not in the counsel of the wicked,
nor stands in the way of sinners,
   nor sits in the seat of scoffers;
but his delight is in the law of the LORD,
   and on his law he meditates day and night.

Psalm 119:9-11
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 119:97
Oh how I love your law!
 It is my meditation all the day.

Matthew 4:4
But he answered, “It is written,
 “‘Man shall not live by bread alone,
     but by every word that comes from the mouth of God.’”

Colossians 3:16
Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.

2 Timothy 2:15
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.

In Remembrance of Me

1 Corinthians 11:23-25
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

Twice Christ mentions the phrase, "in remembrance of me" in this passage. We are to eat the bread in remembrance of Jesus and drink the wine in remembrance of Jesus. In our culture, the phrase "in remembrance" is used in conjunction with memorials for loved ones who have passed away. People have gravestones of their loved ones engraved with the epitaph that begins, "In Remembrance of". Sometimes the phrase is used in obituaries. Typically, these gravestones and obituaries convey very little about the deceased. A gravestone may have the epitaph "a loving wife" or "a faithful husband." An obituary in the newspaper would have the bare facts of a person's life: their surviving relatives, their hobbies or charities, and their vocational accomplishments. The phrase is a way to honor the dead by stating that the deceased is still loved and remembered by the living. In a way it focuses just as much on the living as the deceased.

However, in 1st Corinthians, the Greek word translated "remembrance" does not mean "in memory of" but rather, as my Greek dictionary defines it, "an affectionate calling the Person Himself to mind." My linguistic key puts it another way, "The word indicates to call back again into memory a vivid experience." I was trying to think of an example of this and it came to me that a funeral service we had at Grace in North Liberty several years ago for Darryl Lindley exemplified this idea.

Darryl was one of our Church's most cherished members. He was a big Cub fan and wore a Cub t-shirt and a Cub baseball hat to almost every church service. He loved to talk baseball to anyone who would listen. When Darryl passed away, the funeral service celebrated Darryl's life through stories told by family, friends, and pastors. People laughed and cried. We remembered together his love of fishing and baseball. We recalled his hospitality. People told stories about what a great butcher he was. His family quoted Darrylisms: he had an unique proverb for different situations. We recalled how much Darryl loved Jesus. In other words, we remembered the person himself and not just a slogan or epitaph. We celebrated Darryl's life through remembrance.

When Christ tells us to remember him through celebrating communion, he seems to be emphasizing his death. We are to remember that just as he broke the bread, his body was broken in suffering for us. We are to remember the cup of wine he passed around to the disciples represented the blood of the New Covenant. As it says the Gospel According to Matthew, his blood was poured out for the forgiveness of our sins. In 1 Corinthians 11:26, it reads "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." Through this remembering we proclaim how Christ's death and resurrection redeemed us to be a people unto God. Through the proclaiming we help each other to remember how much Jesus loved us and he is with us still. We proclaim the gospel not only to ourselves, but to the world around. This remembrance is not a memorial service for a dead person, but a celebration and proclamation of a living God who loved us and gave himself for us that we might dine with Him at the Lord's Table forever.

Timothy Keller on Medicine and Spirituality part II.

Here's another passage from Tim Keller in his book Every Good Endeavor. He tells a story about Dr. Martyn Lloyd, a famous London preacher in the early 1900's, who had disagreements on how to treat patients: holistically versus physically.

Dr. Martyn Lloyd-Jones makes the same point in one of his lectures to medical professionals. LLoyd-Jones was on staff at Saint Bart's in London under the famous chief of staff Lord Horder in the late 1920s. At one point the junior physician was asked by Lord Horder to rearrange and reclassify his case history records. He created a new filing system, arranging the cases not by name but by diagnosis and treatment. As Lloyd-Jones did this task he was astonished that Horder's diagnostic notes in well over half the cases included comments such as "works far too hard," "drinks too much," "unhappy in home and marriage." At one point he spent the weekend with Lord Horder and took the opportunity to ask him about what he had seen in the case files. Horder responded that he reckoned only about a third of the problems that are brought to a physician are strictly medical--the rest are due to or aggravated by anxiety and stress, poor life choices, and unrealistic goals and beliefs about themselves. Severe cases, of course, could be sent to the psychiatrist, but most of the time that wasn't appropriate. So, Horder concluded, a doctor should basically mind his or her own business. Lloyd-Jones said that after he heard that response:

...we argued for the whole of the weekend! My contention was that we should be treating [the whole of the person's life]. "Ah," said Horder, "that is where you are wrong! If these people like to pay us our fees for more or less doing nothing, then let them do so. We can then concentrate on the 35 percent or so of real medicine." But my contention was that to treat these other people [taking into account their whole life] was "real medicine" also. All of them were really sick. They certainly were not well! They have gone to the doctor--perhaps more than one--in quest of help.

Lloyd-Jones was not proposing that physicians were by themselves competent to do this, but rather that together with other counselors and helping professions they needed to address the whole person. People have a spiritual nature, a moral nature, and a social nature, and if any of these are violated by unwise or wrong beliefs, behaviors, and choices, there can be interlocking physical and emotional breakdown. And even patients whose original illness was caused by strictly physical factors eventually need much more than mere medicine to recuperate and heal. (pp. 177-178, Every Good Endeavor: Connecting Your Work to God's Work)

Doctor Matt Anderson's views and goals on the practice of medicine has a historical and theological foundation :)

Timothy Keller on Medicine and Spirituality

Timothy Keller, in his book Every Good Endeavor, quotes a journal article about one doctor's frustration in his practice. This doctor's experience mirrors Dr. Matt Anderson's experiences. Matt is the instigator of our Haiti Mission Trips.

One woman I corresponded with pointed me to an article in The New England Journal of Medicine titled "God at the Bedside." The author was a doctor who often found that patients' spiritual beliefs and practices were very much a factor in their health issues, but "in the modern era, religion and science are understood as sharply divided, the two occupying very different domains." He wrote that he often found that patients' guilt and fears were factors in their illness and also that their faith in God was part of how they healed, but he felt completely unprepared by his training to address any of these realities. "Doctors," he wrote, "understandably are leery of moving outside the strictly clinical and venturing into the spiritual realm."(pp. 176-177)

Matt Anderson talks about these issues on every trip to Haiti. He wants to develop a model of care that addresses both the body and the soul. May God bless his work!