Author: Jovan Payes

Formerly a knuckle-head, now an earnest Christian, who is married to his best friend, the father of three, an evangelist of the Gospel, a Star Wars fan, and tries to be an all around nice guy.

Church: A Preliminary Survey

On By Jovan PayesIn Book of Acts, Ecclesiology, Essays, General Letters, Gospel, New Testament, Paul's Letters, Peter's Letters, Revelation, Theology, Word Studies2 Comments

With so many “churches” in the religious world, people interested in visiting one are often sidelined by the inevitable question, “which church should I go to?” After all, there are as many “churches” as there are potential opinions on what a church should be like. But where should a person begin as they search for a church, should they simply jump out on a whim? Hardly.

Searching for a church should be a reverent endeavor, especially since in the New Testament the “church” is said to have been “purchased” by the very blood of Jesus Christ (Acts 20.28). Consequently, if the church was that important to Jesus and the Father, those seeking to “go to church” should realize this spiritual venture should not be taken lightly.

Where then might a person find the necessary perspective from which to begin this search? The relevant information is found in the New Testament documents, the documents which record the formative forces which began the church in the first place; moreover, the New Testament provides ample information about how people became members of the blood-bought church of Jesus, along with important church organizational references.

This piece is a primer, in a sense, on the nature of the church. There are many ways that this topic can be addressed. But, nevertheless, below are some relevant points to glean from the New Testament on the topic of the church of Christ (Rom. 16.16).

The New Testament Documents

In the New Testament, from the beginning to end, the thought and actual fact that the saved existed as a collective known as the “church” or body of Christ is clearly self-evident (Matt 16:18 and Eph 1:22, 23, 4:4; Acts 2:47). Consider a sample of the New Testament documents.

There are four accounts of the ministry of Jesus, they are called Gospels. The term “church” is found only in the Gospel of Matthew, particularly in chapters 16 and 18. In chapter 16, Jesus speaks of building His church – “my church” (16:18). He explains that death (Grk. hades – not hell, contra KJV) will be incapable of deterring his plans to bring His church into reality.[1] In chapter 18, verses 15-17 describe the disciplinarian process regarding a Christian brother living in sin, and hence, needing private correction. The final stage is to bring the sin to the public forum by telling it to the church, with the intention that it can act as a loving measure of leverage to pressure the brother to quit the sinful practice. Thus, in Matthew Jesus speaks of his church in two ways: (1) that it will be built (Matt 16:18), and (2) as the ultimate forum for maintaining moral purity among God’s people (Matt 18:15-17).

The Acts of the Apostles is the inspired historical account of the church – albeit a history with a theological focus. It is most definitely a primary source for the church, and therefore a logical document to examine in order to find the biblical church. To save space, consider what we find in only the first half of Acts (Acts 1-12). We find it was “the church”[2] that had become fearful after the Divine retribution against Ananias and Sapphira was administered by the Lord (Acts 5:11); the object of Saul of Tarsus’ brutal obsession was “the church” anywhere it assembled (Acts 8:1, 3; cf. Gal 1:13); it was “the church” at large in Samaria and Judea that enjoyed peace when the persecuting Saul became the believing Paul (Acts 9.31).

We find Barnabas and Paul (Saul) laboring in “the church,” particularly in Antioch of Syria,[3] and labeling the disciples (i.e. the individual members of the church) Christians (Acts 11:22, 26); several members of “the church” suffered persecution under the hand of King Herod (Acts 12:1, 5); “the church” in Antioch of Pisidia had prophets and inspired teachers, and sent Paul and Barnabas out to accomplish their first missionary call (Acts 13:1ff.); Paul and Barnabas had appointed elders in every “church” they established on their missionary labors (Acts 14:23), and upon their return to Antioch they recounted they travel to “the church” (Acts 14:27).

The largest sub-category of the New Testament documents is The Letter (also commonly styled, “epistle”) – 21 letters to be exact.[4] They are further divided by the prophets which God employed to pen them: Paul (13 letters), John (3), Peter (2), James (1), Jude (1), and the unknown author of the Letter to the Hebrews. This is a vast amount of literature to scan, but we can reflect on the following citations of “the church” among the letters and observe that “the church” is the redeemed body of Jesus believers. It goes without saying – at least it should be by students – that the New Testament Letters assume their audience is the redeemed body of Jesus disciples.

Ancient letter writing etiquette had the author’s name first and then the recipient’s name; thus, we read, “from me… to you.” When Paul wrote his letters, he often addressed the recipients with the nomenclature “saints” (cf. Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The term “saint” is the general description of all members of “the church” in the respect that they have been sanctified in baptism, and this sanctification continues in obedience shown by a holy life (Matt 26:28; Acts 2:38; 1 Cor 6:11-13; 1 John 1:6-7). The “saints” are members of the church viewed from the perspective of consecration. In fact, many times the letters begin like this: to the church with the saints.

Some appear to use Jewish terminology, like James and Peter, to describe the people of God. The letter of James is written to “the twelve tribes in the Dispersion” (1:1); meanwhile, the audience for the Letters of Peter (if to the same audience) is depicted in the following way: “To those who are elect exiles of the dispersion” (1 Pet 1:1). However, in Peter’s second letter, he speaks of his audience as “those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (2 Pet 1:1). It seems like the language applies the covenant aspect that biblical Israel had with God, and here it is applied in a new way to demonstrate that Peter’s audience is the new covenant people of God (Jer 31:31; Heb 8:13). These are members of the biblical church.

The Letter of Jude addresses his recipients with the nomenclature “called” and “beloved” (vs. 1). Their calling seems from the simple fact that they received their invitation (a clearer meaning of the term, kleitos translated “called”) to share the “common salvation”. Moreover, they received access to the love of God actuated in the redemption of their soul accomplished through Jesus Christ, thus, they are the beloved of God. What Jude emphasized that their identity was related to their Divine relationship through obedience to the Gospel. For our purposes, we are to understand that these “saints” and “beloved” ones are members of the New Testament church.

The First Letter of John, much like Hebrews, does not begin in the traditional letter format. Some describe them as tractates or some larger form of literary work sent as a letter. Nevertheless, John assumes a relationship – a fellowship between the apostolic circle, God, and themselves – that is based on obedient living and faithful confession of sin as they strive to live a disciplined life (1 John 1:1-10). They already are in this relationship, they are saved. Again, in Hebrews 2:1-4, the evidence is provided regarding the recipients. They are encouraged to remain vigilant, not neglecting their salvation which was shown to have a supernatural origin. Likewise, these recipients are members of the biblical church.

The last document in the New Testament is the Apocalypse, the Book of Revelation. The document opens up with these words: “John to the seven churches that are in Asia” (Rev 1:4). In the doxology, it is Jesus “who loves us and has freed us from our sins by his blood, and made us a kingdom, priests to his God and Father” (Rev 1:5-6). The audience, the churches, share salvation and the love of God, are part of a kingdom, and share involvement in the priesthood of God. The message of Revelation is the victory over the enemies of God as it is revealed in the inability of these satanic forces to prevent the faithful saints from entering the New Jerusalem, wherein lies the tree of life (Rev. 22.14). The brief but spiritually dense letters sent to the churches of Asia in Revelation 2 and 3 show among other things, the audience intended for the prophecies embedded into the fabric of this symbolic book. They assume that the recipients are already Christians, members of the church.

The picture should be clear that the New Testament is a collection of 27 books which speak to or about the church of Jesus Christ. Consequently, anyone looking for a church should reverently approach the prospect with the New Testament as the guiding source for determining what the church that God established should look like and be like.

The Church: A Brief Word Analysis

We may survey some of the information from the New Testament regarding the “church” and the redeemed which make up the “church”, but what does “church” mean? The term “church” is the most common, though unclear, translation for the New Testament Greek term ekklesia. Often times, “church” is thought of as solely “the building” in which a person congregates with others to worship God; however, ekklesia does not refer to a building – hence, “church” is an unclear translation if not misleading altogether. But the term is so commonplace that it need not be shelved; after all, even modern dictionaries have various nuances for the word “church.”

The English word “church” has a peculiar history that demands some attention. Hugo McCord (1911-2004) – professor, translator, and preacher – briefly summarizes the history of the word:

Historically, the English word “church” comes from the Middle English “cherche” or “chirche,” which is from the Anglo-Saxon “circe” or “cyrce,” which is from the German “Kirche,” which is from the Greek kuriakos, meaning “belonging to the Lord.” Webster says that the Greek word doma, “house,” has to be added to kuriakos to make the word “church,” that is, a “church” is “the Lord’s house.”[5]

McCord further observes that only twice does kuriakos – “the Lord’s” – appear in the New Testament (“the Lord’s supper” 1 Cor. 11.20; “the Lord’s day” Rev. 1.10), but in neither case is the phrase “the Lord’s house” ever employed.[6]

Basically, the etymology of the word translated “church” (ekklesia) derives itself from the adjoining of two words, ek and kaleo (ek-kaleo “call out”), into one verb originally “used for the summons to an army to assemble.” As a noun, ekklesia, denoted “the popular assembly of the full citizens of the polis, or Greek city state” (cf. Acts 19:32, 41).[7] This is, in a nutshell, the Greek background of the word beneath our religious word “church.”

Its existence in the Old Testament is due to the Greek translation of the Hebrew Scriptures. In the Septuagint (abbreviated LXX), ekklesia appears about one hundred times and is frequently employed to translate the Hebrew term qahal.[8] It is not so much the frequency to translate qahal which is intriguing; instead, it is the regularity of the context when ekklesia is employed which should attract contemplation. O’Brien writes:

Of particular significance are those instances of ekklesia (rendering qahal) which denote the congregation of Israel when it assembled to hear the Word of God on Mt. Sinai, or later on Mt. Zion where all Israel was required to assemble three times a year.[9]

Interestingly, the Hebrew writer similarly speaks of the redeemed in Hebrews 12:22-24. Thus, a raw translation of ekklesia may suggest the meaning to be, “the called out ones.”[10] In the biblical tradition, however, it seems better to emphasize that it carries the spiritual depiction of an assembly of God’s people prepared to hear and be led by His word in the covenantal sense.

Stephen, the first Christian martyr, recounts how Israel was an ekklesia during the forty years of wandering in the wilderness due to their rebellion and lack of faith (Acts 7:38). And it was during this time that they were taught how to depend upon the Lord. The beautiful and yet tragic relationship between the faithful God and his unbelieving nation is set forth clearly in Psalm 78 (cf. Hos 11:1-9). The Lord’s goal was to “shepherd” and “guide” them with his powerful word and through the demonstration of his presence.

With regards to the Lord’s church which Jesus promised to “build,” it is important that we consider these thoughts in our understanding of the kind of church Jesus was thinking of; as a consequence, it should guide our assessment of how “church” should behave. Individuals gathered together to hear and abide in his teaching, so that in it, they may be shepherded and guided (1 Tim 4:13). Meanwhile, leadership in the church (i.e. elders/shepherds) is to be “able to teach” and “manage” his household, and use these skills as he executes his God’s appointed office (Acts 20:28, 1 Tim 3:1-5). When the church considers this relationship and responsibility and embraces its challenge, we will be taking strong steps to finding a congregation of the Lord – a church of Christ.

Conclusion

We find in the New Testament a consciousness the early Christians held regarding the church. Jesus was to build his church, and after his death, the church began in Jerusalem and spread throughout the Roman world through Judea, Samaria, and to the furthermost extents of known Roman world (Acts 1.8ff). As the church expanded, the apostles and other inspired authors wrote to Christians regarding the ministry of Jesus and concerning Christian living.

Through these documents, important information is related to the nature of the church. Anyone searching for a “church” to attend should not settle for any church but should study the New Testament reverently identifying the nature of the church revealed in its pages.

When examining the English word “church” we find that we are not talking about a building, but instead, the emphasis should be placed upon an assembly of people. These individuals are assembled to hear the word of God, and make those Divine words translate into everyday action – everyday living. Only until we hear and practice the Word will we become the church (ekklesia) of Christ.

Endnotes

  1. The King James Version (a.k.a. the A.V.) is quite misleading here, for the Greek text reads pulai hadou – literally, “the gates of hades.” The Analytical-Literal Translation of the New Testament (ALT) has the following descriptive rendering of the passage,”[the] gates of the realm of the dead [Gr., hades] will not prevail against it” (ATL Matt. 16.18).
  2. Again we disagree with the A.V./KJV-Byzantine tradition in Acts 2.47, where the word “church” (ekklesia) is part of a variant reading of the text. Instead, we agree with others who find that the ending better reads epi to auto, a phrase often used to refer to the “Christian body” in a collective sense (Acts 1.15; 2.1, 47; 1 Cor 11.20; 14.23; Bruce Metzger, A Textual Commentary on the Greek New Testament, 2d ed. [Germany: Deutsche Bibelgesellschaft, 2001], 264-65).
  3. Antioch of Syria is not to be confused with the Antioch of Pisidia in Asia Minor. BiblePlaces.com has good images of both Antioch of Syria (link) and of Pisidia (Link).
  4. Technically, there are a few more letters in the New Testament record, but each is embedded in other books. For example, the book of Acts has two letters (a) 15.22-29, and (b) 23.23-30; and, the book of Revelation has seven letters to the church of Asia (Rev. 1-3).
  5. Hugo McCord, The Everlasting Gospel: Plus Genesis, Psalms, and Proverbs, 4th ed. (Henderson, TN: Freed-Hardeman University, 2000), 696. This edition is known also as FHV4.
  6. McCord, The Everlasting Gospel, 696.
  7. Peter T. O’Brien, “Church,” DPHL, 123.
  8. O’Brien, “Church,” 124; TDNT 3:527; BDAG, 303.
  9. O’Brien, “Church,” 124.
  10. Etymologically, ekklesia does suggest that individuals were “called out” from their lifestyles by the Gospel (2 Thess 2:14). There is obviously a separation that occurs (2 Cor 6:17, 1 John 2:15-17). These etymological considerations corroborate with New Testament teaching on the church. However, the word has a richer heritage as is seen in its Old Testament use of the Greek language. These aspects must be appreciated in balance with each other.

Suggested Reading

  1. Wayne Jackson, “The Origin of Christianity,” ChristianCourier.com.
  2. Wayne Jackson, “The Restoration of First-Century Christianity,” ChristianCourier.com.

Book Review: That We May Share His Holiness

On By Jovan PayesIn Bible Guides, Book Reviews, Books, Christian Leadership, Church Discipline, Church Leadership, Church Practices, New Testament, Tommy South1 Comment
that-we-may-share-his-holiness-book-cover-south

Tommy South, That We May Share His Holiness: A Fresh Approach to Church Discipline (Abilene, TX: Bible Guides, 1997), paperback, 159 pages.

With the recommendation from my friend Jeremy Marshall, I purchased a copy of Tommy South’s work, That We May Share His Holiness: A Fresh Approach to Church Discipline. I was completely unaware of South’s work, and as I was reading and researching for a paper on church discipline I took it upon myself to give South’s work a “fresh” look. To my astonishment, I nearly read through the book in one night. That We May Share His Holiness should be read by every member of the church.

Before we highlight some points from the book, let us consider a little information about the author. A minister for some thirty years, Tommy South is currently a minister at the Glen Allen church of Christ and has served in that capacity since its inception in 1995 in Glen Allen, VA. South holds a Ph.D. (University of Virginia) in the New Testament & Early Christianity. South not only serves as an Adjunct Professor of Religious Studies at Virginia Commonwealth University,[1] but also frequently contributes to publications such as the Gospel Advocate.

The Book I Enjoyed Reading

That We May Share His Holiness has been in circulation for some time. However, it is a publication that is worth describing here for study and contemplation. Because we believe there are very few negative matters to discuss, we shall only describe the work and its benefits.

The book has 15 chapters, and its outline appears to have a Bible class setting in mind. The discussion questions that follow each chapter will surely lend themselves to small group studies or congregational settings.

The content is written in a popular style —avoiding technical language— yet the author demonstrates himself to be very adept at the technical matters that arise in the discussion of church discipline.[2] Reading South’s work is a breath of fresh air as it reads so smoothly, and yet it avoids theological shallowness by providing adequate analysis and exegetical insights, and by challenging the readers to spiritually deliberate on critical issues regarding church discipline.

Furthermore, the material on holiness, individual responsibility to self-purity, and the duty we share as Christians to assist others to retain their self-purity are perennial discussions.

South’s work demonstrates how God places emphasis upon personal holiness as the basis for church discipline:

All discipline is the outgrowth of God’s desire for us to share His holiness. […] It also includes disciplining ourselves. This is where “striving after holiness” comes in. […] Congregational discipline is likewise an extension of God’s desire for our holiness. Just as God expects and requires us to discipline ourselves, he calls on us to discipline each other when necessary, not arbitrarily or angrily, or vengefully, but as an outgrowth of his love and of his demand for holiness among his people.[3]

South moves from this biblical basis (Heb. 12.10) and develops many themes in this rich survey of every significant New Testament context dealing with church discipline.

Another important discussion South develops is that fellowship is to precede discipline.

Apart from fellowship, discipline is not only meaningless, it is abusive. To discipline someone with whom we have not enjoyed real fellowship is much like spanking a stranger’s child.[4]

South advocates an attempt “to create an environment of love and fellowship” in the congregation so that church discipline can do exactly what God intends for it to accomplish—restoration.[5]

When restoration of fellowship is obtained, forgiveness is to occur by the individual specifically offended, and by the community of the church.[6] The discipline was to be “effective but not vindictive” and after restoration, steps to communal restoration are forgiveness, comfort, and confirmation of love.[7]

Discipline and restoration are connected at the proverbial hip, and to this point South cautions:

The church is never at liberty to think that we’ve “done our duty” by disciplining the erring when we are unwilling to perform the equal “duty” of forgiveness.[8]

Placing the full responsibility of reconciliation upon the disciplined is a completely untenable theological conclusion. Both have responsibilities: the disciplined is to repent and show those fruits, and the church has the responsibility to forgive and strengthen.

Recommendation

For its size and scope, it is an outstanding discussion of a critical topic. Page per page, it is rich in research which gave the book its birth, clear in the development of the central message of the Scriptures on the subject, and set forth in a spirit of genuine spirituality and Christian honesty.

This book is a must-read. It will tremendously bless all those who give it attention and a healthy judicious study, with the necessary application. It will not take long for a congregation of the Lord’s people that fails to discipline, to lose its identity as the church. It is, therefore, time to give attention to this important biblical theme.

Sources

  1. “Leadership and Staff | Glen Allen Church of Christ.” GlenAllenChurch.org. (Link). Tommy South can be contacted at gaoffice@glenallenchurch.org.
  2. South points to the technical discussions in his work, Disciplinary Practices in Pauline Texts (Lewiston, NY: Mellen, 1992).
  3. Tommy South, That We May Share His Holiness: A Fresh Approach to Church Discipline (Abilene, Tex.: Bible Guides, 1997), 16.
  4. South, That We May Share His Holiness, 31.
  5. South, That We May Share His Holiness, 34.
  6. South, That We May Share His Holiness, 102.
  7. South, That We May Share His Holiness, 103-05.
  8. South, That We May Share His Holiness, 106.

Christian Character During Tough Times (2 Pet 1:1-11)

On By Jovan PayesIn Articles, Christian Ethics, Commentary, New Testament, Spiritual Formation, Spiritual Growth2 Comments

Introduction

Someone has coined the phrase, “tough times never last, but tough people do.” As the years pass and the hurdles of life with them, this axiom becomes profoundly evident. Life is relentless, however, in its daily dosage of aches and pains – on all fronts.

Sometimes people flail their arms up and give up, feeling helpless. But, for those who are disciples of the Christ, a renewable source of strength and comfort is available: the apostle Peter says that we have been granted “all things that pertain to life and godliness” (2 Pet 1:3). This is the power of incorporating the word of God into a person’s life.

At some time near the end of his life, the apostle Peter dispatched a letter to a church suffering internally because of a number of false teachers were spreading immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). It was, therefore, essential to stay grounded in the true knowledge. These Christians must carry the truth of the gospel in the one hand, and maintain a well rounded Christian lifestyle on the other hand.

In articulating these important instructions, we have been bequeathed a treatise that provides guidelines for developing Christian character during tough times. Tough times manifest themselves politically, socially, familially, spiritually, and emotionally. As in the first century, the contemporary climate of immorality, anti-authoritarianism, and skepticism is prevalent; and likewise, the inspired apostolic instruction is as relevant as when it was first composed nearly two thousand years ago!

To be sure more could be said; however, reflect on these quick notes on a section of Scripture that is often labeled “Christian Graces,” and in so doing perhaps this study will achieve its goal. The goal is to be more mindful of growing as a Christain (2 Pet 1:3-7), and to realize that being active in this process underscores our awareness of the redemption we have received in Christ (2 Pet 1:8-9). May the Lord bless you, as you strive to make your calling and election sure (2 Pet 1:10-11).

Greeting (2 Peter 1:1-2)

Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

Unlike modern letter writing standards, ancient letter writers put the author’s name first, followed by some reference that connects the author and the readers. Peter calls himself a servant and apostle, two terms that are quite descriptive. As a servant (the word used for slave), Peter stresses his submission to God and his disposition regarding his ministry to others. The word apostle stresses his spiritual commission to represent God as His ambassador to the world, delivering His message exactly as God empowered him.

The readers are those who share the same faith as he does, they are on “the same level as the author.”[1] Here we find the principle of equality of a faith to be shared. This faith is personal, as developed with their relationship with God and Jesus. Then consistent with ancient letter writing, Peter sends them a greeting. Grace is usually seen as the Greek salutation while peace is typically considered to be the Hebrew way of saying hello. Consistent with the themes of his letter Peter sends this greeting in the knowledge of God and of Jesus our Lord.

3-4: The Basis for Godly Living

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.

Peter continues the theme of knowledge and says that it is through Christ’s divine power (God-based ability), that Christians have been given access to all things that pertain to life and godliness. Christians cannot have the latter without the former. In agreement is Frederic Howe, we conclude that Christians must learn that “the ultimate condition, prerequisite, or essential foundation for holiness in the believer’s life is God’s divine power.”[2]

The Christian has this access through knowledge, but this is not simple knowledge, it is the knowledge of him who called us to his own glory and excellence. The reference to his glory and excellence is a “pointer” to which our calling finds completion -to abide with God. Yet this final reality can only be obtained in a life governed by knowledge of the Savior and his teaching.

Knowledge has given us his precious and very great promises, which are the means by which God allows us to become partakers of the divine nature (i.e. to share the holy nature of God). Modern man -even the modern Christian- may feel skeptical about this promise,[3] but it is a promise that in some way those who are faithful will “like him” in the immortal state (1 John 3:2). This holy nature is obtained as one learns how to escape from the corruption that is in the world because of sinful desire. Christians are expected to employ God’s knowledge to do this, holiness will not happen by accident.

5: Faith, Virtue, and knowledge

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,

Naturally, since the Christian aim is to escape the corruption of this world and partake of the divine nature through knowledge, Peter provides a list of “virtues” that must be added to one’s lifestyle in order reach these goals.

The virtues described in the chain in 1:5-7 not only are holy actions, but the very chain indicates the fullness of holiness that they must strive for. Thus those who seek them will be completely holy.[4]

In fact, the word supplement implies that “the believer contributes lavishly to the work of his salvation.”[5] Christians must contribute faith with virtue; moreover, this faith is probably the same referred to earlier -a personally developed reliance upon God- that must be contributed to with virtue (moral excellence).[6]

Furthermore, Christians are to supplement their moral excellence with knowledge, meaning that they are to have knowledge in the “how to’s” of a godly life. Contextually, this knowledge is what allows Christians to become partakers of the divine nature, after escaping the corruption that is in the world because of sinful desire.

6: Self-Control, Steadfastness, and Godliness

and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness,

In addition to moral excellence and knowledge, to become completely holy and capable of partaking of the divine nature, the Christian is to assume the development of self-control, steadfastness, and godliness. Instead of self-control, some translations have the word temperance (KJV), but this is inaccurate since “temperance” usually implies a self-imposed censorship against alcohol. The Greek word in the text means, “to exercise complete control over one’s desires and actions – ‘to control oneself, to exercise self-control.’”[7] The overarching theme of self-control is one’s ability at self-mastery – i.e. self-government.

Next, is the idea of bearing up courageously under suffering, here translated steadfastness.[8] Perhaps this word provides a better hint of the local situation of Peter’s audience:

The need to persevere is particularly important in the situation Peter addressed, for the opponents were threatening the church, attracting others to follow them (2:2), so that some who began in the way of the gospel had since abandoned it (2:20-22).[9]

And then, disciples of Jesus are to supplement their behavior with godliness. One would think that this exhortation is unnecessary since the whole list of virtues revolves around the idea of devotion towards God in such a way where one “does that which is well-pleasing to Him.”[10] But this list of virtues would be incomplete without such an important inclusion of a vital virtue.

7: Brotherly Affection and Love

and godliness with brotherly affection, and brotherly affection with love.

The last two virtues of Christian godliness are brotherly affection and love, elements which are of special consideration because there is a distinction being made here between the two. Brotherly affection (philadelphia) is mutual love, while purposeful love (agape) is more encompassing because it requires self-generated love directed consistently upon another with their best in view.

Fred Craddock discusses these words in the following way:

Mutual affection is literally ‘love of one’s brothers and sisters’ (philadelphia) and is an essential component of church life. But that is just the point: mutual affection, reciprocal love, pertains to life in the church, to the fellowship. Beyond that, however is love, agape. Love does not require reciprocity; it includes the stranger, and even the enemy. It behaves favorably and helpfully toward the other regardless of who the other is or what the other had done.[11]

Sometimes the differences between these words are overstated, but these words of filial and “purposeful” love simply accentuate important capacities a person must engender in order to be a well-rounded Christian. We must be able to embrace the love (philadelphia) that comes easiest to us (usually familial love), and likewise be able to love on a deeper spiritual level – a beneficent love (agape).[12]

8-9: The Importance of these Characteristics

For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

Peter does not hold back here, where people are prone to; instead, he affirms clearly that these things -qualities- must be in the Christians possessions and in the process of development. In so doing, he affirms, they will keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. Peter does not let loose of two concepts -godly living and knowledge- for the two are joined at the proverbial “hip.”

This stands more clearly in stark contrast to the false teachers in chapter 2. Rigorous training and development in godly behaviors assure one that they will not become “useless and unproductive” in the joys that exist in the knowledge of our Lord Jesus Christ.

A strong warning is made against those who would lack these qualities, stressing that to lack these qualities are the result of forgetting that a person’s sinfulness was forgiven and that these sins represent one’s imperfection and need to develop morally. Failure to do this will be detrimental to one’s calling and election.

10-11: Making Your Calling and Election Sure

Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Because of the dangers that inhere should a Christian not develop these qualities of godly living, Peter warns with a logical conclusion, be all the more diligent to make your calling and election sure.[13] The answer to the question “why?” is provided, for if you practice these qualities you will never fall. It is crystal clear that Peter is demonstrating that one’s salvation can be a fragile thing should one neglect personal development.

Neglect will give way to falling, and contextually, this fall refers to one’s failure to enter into the eternal kingdom of our Lord and Savior Jesus Christ. Peter even affirms, by supplementing one’s life with godly characteristics, one will be richly provided an entrance into this kingdom; however, failure to do this makes this entrance void – it is not just the richness of the heavenly entrance being considered, it’s the entrance into heaven itself.[14] And here we see another major crack in the veneer of the Calvinistic error “Once Saved, Always Saved”.

Conclusion

2 Peter places a high premium on knowledge, especially as it pertains to knowledge and morality, and knowledge and truth. True knowledge appropriately originates from God and of Jesus our Lord and provides the proper framework for the development of godly living. This knowledge is now collected in the 27 documents of the New Testament, as the final revelation of Jesus Christ (John 16:13; Heb 1:1-2).

Guy N. Woods once observed that in this passage a godly character is developed and revealed in the person of deep Christian virtue: (1) those which are necessary to form the Christian character, and (2) those traits which reveal a follower of Christ to be a genuine servant of God.[15]

One of the most striking things about this section of Scripture is the methodical response of the Christians against the false teachers. It was not a brutal attack by physical force – a literal blow by blow as they stand toe to toe. The Christians were to respond with godly character, with love and truth. Viewing this life as concluding with the final judgment, only godly conduct will withstand the type of final exam the Divine Tribunal will release (2 Pet 3:9-13).

Finally, recalling the problem facing the group of Christians of 2 Peter was internal church problems of false teaching manifested in immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). The best way, it seems, to outlast troublesome times, is to endure and become spiritually tough. This is precisely Peter’s point. False teachers with their troubles will come and go, but spiritually tough churches will last and last because they are grounded in godly knowledge and have kept their calling and election sure. And for that matter, so will spiritually tough Christians!

Sources

  1. Pheme Perkins, First and Second Peter, James, and Jude (Louisville, KY: Knox, 1995), 167.
  2. Frederic R. Howe, “The Christian’s Life in Peter’s Theology,” BSac 157 (2000): 307.
  3. Perkins, First and Second Peter, James, and Jude, 169; Guy N. Woods, A Commentary on the New Testament Epistles of Peter, John, and Jude (Nashville, TN: Gospel Advocate, 1991), 149.
  4. Jerome H. Neyrey, 2 Peter, Jude: A New Translation with Introduction and Commentary (New York, NY: Doubleday, 1993), 154. Michael Green’s observation of the use of the Stoic practice of making similar virtue lists, and comments, that the “practice of making lists of virtues was already well established among the Stoics, who called it a prokope, ‘moral advance.'” This is not an attempt to make the church thinking like the world (i.e. the Greek world), but to use a familiar practice and leverage its familiarity to equip these Christians to embody Christian character (The Second Epistle of Peter and the Epistle of Jude [Grand Rapids, MI: Eerdmans, 2002], 75-76).
  5. Simon J. Kistemaker, Exposition of the Epistles of Peter and the Epistle of Jude (Grand Rapids, MI: Baker, 1987), 251.
  6. Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Bibelgesellschaft, 1993), 24.
  7. (L&N) Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d ed. (New York, NY: United Bible Societies, 1989), 1:751.
  8. William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:200.
  9. Thomas R. Schreiner, 1, 2 Peter, Jude (Nashville, TN: Broadman & Holman, 2003), 300.
  10. Vine, Vine’s Complete Expository Dictionary, 2:273.
  11. Fred B. Craddock, 1 and 2 Peter and Jude (Louisville, KY: WJK, 1995), 101.
  12. Michael Green has a worthy quote on agape and philadelphia: “This word agape is one which Christians to all intents and purposes coined, to denote the attitude which God has shown himself to have to us, and requires from us towards himself. In friendship (philia) the partners seek mutual solace; in sexual love (eros) mutual satisfaction. In both cases, these feelings are aroused because of what the loved one is. With agape, it is the reverse. God’s agape is evoked not by what we are, but by what he is. It has its origin in the agent, not in the object. It is not that we are lovable, but that he is love. This agape might be defined as a deliberate desire for the highest good of the one loved, which shows itself in sacrificial action for that person’s good” (80).
  13. Perhaps no one word is so misunderstood as the term “called” in the New Testament. Essentially, the church is a group of individuals called out to assemble into a congregation (ek, out of, plus kaleo, to call = ekklesia). A person is called by the Gospel (2 Thess 2:14) and becomes a member of the church (a called out group) through immersion for the forgiveness of sins (Acts 2:38-47; Gal 3:26-29 – notice the transitional tenses – “you are” because “you were”).
  14. Kistemaker, Exposition, 257-58.
  15. Woods, Peter, John, and Jude, 152. Woods hand selects which virtues form character and which other virtues reveal genuine discipleship, and here we must disagree because such a segregation is artificial, and not natural with the flow of the passage. In fact, there is the reason to believe that the list of eight virtues is consistent with a literary form called sarites, “in which we have a step-by-step chain that culminates in a climax” (cf. Schreiner, 1, 2 Peter, Jude, 297). At any rate, we agree with Woods’ observation – albeit modified to be descriptive of all the virtues enlisted by the apostle.

Of Sheep and Shepherds

On By Jovan PayesIn Essays, Leadership Ethics, Published, Words of Truth4 Comments

Background Bible study is fascinating and is perhaps one of the most important parts of biblical research. Obtaining a “behind-the-scenes” look into the biblical documents will “contribute to a more precise comprehension of the Word of God.”[1] This observation can be said about the shepherd motif found in Scripture. Since it is dangerous to paint half a picture of anyone or anything – especially biblical topics; we stress, then, that this is but a footnote to the beautiful motif of the pastoral profession (i.e. the shepherd) often employed by the biblical authors.

Shepherds in Israel

Shepherding was a great profession in the culture of the Ancient Near East, and so far as it relates to Israel’s history, pastoral work was a constant aspect of nomadic life (cf. Abraham, Isaac, Jacob, etc.). Even when they conquered and settled into Palestine, the end of the nomadic life did not stop pastoral work (e.g. David in 1 Sam 16:19; Amos 1:1, 7:14).[2] The widespread awareness of this profession “made motifs of sheep and shepherding apt descriptions of human and divine roles and relationships.”[3]

Notice one Old Testament example. God through Jeremiah pronounces a “woe” upon the leadership of Judah using the pastoral motif:

“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: ‘You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD.’” (Jer 23:1-2 ESV)

The “shepherds” failed to maintain the pastoral relationship with God’s flock; consequently, the sheep were scattered. Jeremiah, looking to post-exilic times, promises that God will restore the proper care to his flock with faithful shepherds (Jer 23:3-4).

Shepherds in the New Testament

There are several related New Testament words used to the work of shepherding. The noun form is poimein, and refers to a shepherd, herdsmen, or pastor,[4] and hence it is a metaphor describing a guardian-leader. The third translation option probably receives the most attention from among the three, and this is due to its connection with the eldership of the New Testament (Eph 4:11, here teaching-pastors), and its erroneous, but popular, usage in denominational circles.[5]

However, the New Testament uses the term significantly in its normal sense. Jesus refers to himself as “the good shepherd” in John 10:1-18 to distinguish himself from the leaders who had oppressed or neglected the house of Israel. Luke narrates the story of the shepherds, in the field with their flock, who were told of the arrival of the Messiah (2:1-20). Jesus warned his disciples that when he is handed over to the Jews, that they would be scattered like sheep when their shepherd is harmed (Matt 9:36 = Mark 6:34).

But perhaps the most vivid pastoral scenes are of those moments that relate to our relationship with Jesus. The Lord is described as “the Shepherd and Overseer” of our souls (1 Pet 2:25; cf. Heb 13:20), who receives straying sheep as any good shepherd does. Another vivid scene using the shepherd motif is the Day of Judgment when Jesus “will separate people one from another as a shepherd separates the sheep from the goats” (Matt 25:32). This is taken from an understanding that sheep and goats were “pastured together” in Palestine, but at certain appropriate times they “require separation.”[6] The figure is given Christian meaning as a metaphor of the judgment upon faithful and non-faithful Christians.

Learning from the Sheep and the Shepherds

There are so many relationship lessons that God has taken from pastoral care, we would do well to reflect upon it more. For example: at the birthing of a new lamb, the shepherd “guards the mother during her helpless moments and picks up the lamb and carries it to the field. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat.”[7] Could we not make an application from this? The shepherd and the lamb have a wonderfully tender relationship, and we would strengthen our fellowship in taking a lesson from this behavioral motif.

Truly, we can see that a pastoral care for Christians will encourage us to help in the development and care of new converts. It will stimulate us to help heal wounded sheep, and protect them as they are nourished to good health. And more personally, perhaps we would be more receptive to the prodding and care by our shepherds in the church. The “pastoral” mentality is not only for the elders, we would all do well to lead on, or be led, ever so gently (Gen 33:14).

Conclusion

In the Christian age, it is quite common for New Testament students to think of shepherd-pastors as only in terms of the office of a bishop/elder as mentioned in 1 Timothy 3. However, the imagery of a shepherd has a wide application to both describe religious leaders and the effects of their ministries upon their religious constituents, and it also describes how the Lord Jesus and the Father are both presented as providers and keepers of our souls.

May we  take from these lessons, practical ways, to reflect a pastoral concern for ourselves, our fellow believers, family, and our friends.

Sources

  1. Wayne Jackson, Background Bible Study, revised ed. (Stockton, CA: Christian Courier Publications, 1999), 1.
  2. Madeleine S. Miller, et al., Harper’s Encyclopedia of Bible Life, 3rd ed. (San Francisco, CA: Harper & Row, 1978), 142.
  3. D. Johnson, Dictionary of Jesus and the Gospels, eds. Joel B. Green, et al. (Downer’s Grove, IL: InterVarsity, 1992), DJG 751.
  4. William E. Vine, Merrill F. Unger, and William White, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1986), 2:462, 569.
  5. Despite popular usage among denominations as a term for “minister,” a usage which J.P. Louw and Eugene Nida’s lexicon continues to perpetuate (L&N 53.72), typical passages used to support this idea are misapplied. Specifically, Ephesians 4:11 where there are four groups of leadership types (not five) set forth as recipients of the temporary “gifts” which enable the Christians to obtain maturity (Eph 4:12; 1 Cor 13:10). See J. Jeremias in TDNT 6:485-502.
  6. Jack P. Lewis, Matthew (Abilene, TX: Abilene Christian University Press, 1984), 2:137.
  7. J. Patch, International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1943), ISBE 4:2764.

This is a reformatted version of the article which originally published in The Words of Truth (Montgomery, AL: 6th Ave church of Christ).

James on Controlling the Tongue

On By Jovan PayesIn Articles, Christian Ethics, Spiritual Formation2 Comments

I’ll be honest. I have not always used my tongue in the most positive, and constructive of ways. I could append my guilty plea with the excuse, saying, “it wasn’t me, the devil made me do it,” but such trifle excuses remove personal responsibility from the case. So what am I to do? Repent, seek the counsel of the Scriptures, and then implement that wisdom on a consistent basis.

As in all spiritual quests, the journey is quite personal. Spiritual progress is a tailor-made phenomenon, for no two people are exactly the same and all have individualized challenges. It is the struggle of overcoming, and harnessing the impulses of our body, and conforming them to the teaching of God as revealed in the Bible that unites all men searching for spiritual solutions to their plight with sin.

Perhaps, the most pervasive struggle is the use and misuse of our tongue. This little piece is focused on providing an encouragement and to provide ammunition in the battle over the tongue.

A Warning by James

When the brother of the Lord addressed the church spread across the Roman Empire, James provided one of the most lengthy sections committed to illustrating the danger and misuse of the tongue in the New Testament (3:1-18).

The passage connects two main themes articulated to resolve a number of problems facing the Jewish-Gentile church. On the one hand, a section affirming that faith and action must go hand in hand in order to be genuine faith (2:14-26); and on the other hand, James makes the connection that a wise and understanding person is not only demonstrated by a “good conduct,”[1] but that because of a behavior saturated in heavenly wisdom, such a person can contribute to the diffusion of quarrelings (3:13-4:12).

James argues, therefore, that all members should act in a spirit of humility grounded in the recognition of God (4:4-10; cf. Jas 1:27); otherwise, they will continue to be guilty of sins exasperating the church climate of James’ audience (4:17). So James addresses the use of the tongue and the need to minimize the “heat” amplifying the problems, and to maximize “light” in order to diffuse the internal strife.

James halts the multiplication of teachers by affirming that a teacher should be a mature Christian and that a mature Christian teacher is to be able to control the tongue (3:1-2). The reason? Because, despite its apparent insignificant size, it actually wields a large span of control over a person’s influence and ability (3:3-5a).

Furthermore, its destructive power (unrighteous use) can destroy lives presently and eternally (3:5b-6), but its most consistent problem is found in its duplicity (3:7-12): “with it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.”

Therefore, James warns against “wanna-be teachers” who are too immature to enter the fray of “church problems.” Such matters are to be left to those who have demonstrated a pattern of life guided by wisdom and understanding (3:13). Such individuals will ideally refrain from acting “earthly, unspiritual, [and] demonic,” and instead will act on “the wisdom that comes from above” (3:14-17).

The results?

A harvest of righteousness is sown in peace by those who make peace. (James 3:18 ESV)

Despite the great dangers of the tongue, James says that it can form the foundation needed to resolve conflict – physically, socially, and spiritually. Imagine just how much better people and churches we would be if we constantly sowed the seeds of peace within the congregation and among our congregational neighbors.

In James’ approach to church conflict, he highlights an important trait of the Christian involved: it must be a mature Christian who can win the battle of control over the tongue. It may not always be a perfect use of the tongue, but the tongue will not be allowed to run wild. This is a decision all Christians can make; and so, what we are saying is this: the control of the tongue is an absolutely obtainable spiritual goal.

“Excuses, Excuses”

Usually, we find ourselves under the delusion of our own excuses: “I was raised to cuss like a sailor,” “I was angry and I lost it,” “I need to work on that, but I always forget.” We could plumb the depths of the excuse abyss ad infinitum and find a defense for every one of our misconducts. But we do ourselves a true dis-service by accepting defeat, instead of trusting in Him who raised Jesus from the dead (Rom 6:6-14, 8:32).

The apostle Paul says that we are more than conquerors through God’s power (Rom 8:37), and to raise the white flag is to accept defeat unnecessarily. Such determinism is Calvinistic to the core, and utterly rejects the free-volitional-will that God endowed upon His Imago Dei (Gen 1:26). A person can choose to serve God or not – it is within the hands of the person (Josh 24:15, cf. Eccl 9:10). Furthermore, it dismisses the seriousness of the sins of the mouth, which God has already spoken of as behaviors under His wrath (Prov 6:16-19; Rev 21:8).

Returning to the situation confronting the church James addresses, it is essential to notice that one of his main objectives is to denounce and expose the erroneous excuse that God has placed us in a difficult situation only to fail and that we have no recourse but to sin (cf. Jas 1:12-18). To overthrow this deception, James sets forth the themes of his letter:[2]

Knowing this, my beloved brothers: let every person be quick to hear [1:21-2:26], slow to speak [3:1-18], slow to anger [4:1-5:6]; for the anger of man does not produce the righteousness that God requires. (James 1:19-20)

Such a letter demands personal responsibility in the employment of true religion. Furthermore, true religious expressed through the Christian lifestyle is dependent upon the ability to control the tongue (Jas 1:27-28). This is clearly stated in James 3:2:

For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. (James 3:2)

Chalinagogeo, the word used for “bridle” in James 3:2 is the same word used in James 1.26. It means to literally “lead with a bridle”; and among all the New Testament documents it appears in James alone. Moreover, it carries the metaphorical force of restraint and the ability to keep things in check (cf. NIV).[3]

Amazingly, James reaffirms his statement about the tongue in 1:26-28 , and applies it to the need to control the whole body (i.e. behavior and character) in 3:2. In light of this data, could anything be more clearer than the spiritual need to overcome his or her tongue?

In what way could the excuses above carry weight against the inspired words of James? An uncontrolled use of the tongue can not be explained away with frivolous excuses, nor will they stand when they are brought before the Divine Tribunal in the judgment (Eccl 12:14; Matt 12:36).

With such clear biblical data, excuses must be tossed to the side, responsibility must be taken for the misuse of the tongue, and a course of action must be taken to consistently (daily) manage the tongue knowing full well that it is “a restless evil, full of deadly poison” (Jas 3:8).

Some Suggestions

A study like this would be incomplete without attention being brought to possible strategies to minimize the misuse of the tongue and to maximize the potential of reaching true religion with the proper use of the tongue. Some of the points come from Scripture, and others come from common sense. There is no doubt that these are but a sample of all that could be said.

(1) Check the Heart

Jesus once made the statement that the heart was the source of all of our actions. Notice how Matthew records this affirmation:

[W]hat comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. These are what defile a person. (Matthew 15:18-20; cf. Mark 7:14-23)

Indeed, we see the wisdom of Proverbs 4:23, saying, “Keep your heart with all vigilance, for from it flow the springs of life.” Many feel that the best way to succeed in life is to expose oneself to everything that can be known, and then let the chips fall where they may; thinking that exposure is the same thing as protection. Actually, the opposite is true.

The apostle Paul penned the following inspired words: “I want you to be wise as to what is good and innocent as to what is evil” (Rom 16:19). Two things are said here: we must be thoroughly informed about what is good, and we must be unadulterated with evil.

Layering these passages together, it is clear that the heart must be guarded against evil influences by filling it with “what is good.” This will enable a person to control what proceeds “from the heart.” Certainly, then, with a tongue controlled at its source, the course of our lives will be better.

(2) Upgrade the Filter

Have you ever heard of BTM? BTM stands for “brain to mouth” and is commonly used to describe a popular “syndrome” of sharing whatever comes to mind – i.e., you think it, you say it. Surely this cannot be a prudent method of communication.

It is enlightening to observe some passages from Proverbs and how they describe BTM-ish uses of the mouth. Note a couple of passages:

  • The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things. (15:28)
  • If one gives an answer before he hears, it is his folly and shame. (18:13)

There is evidence to conclude then that Christians should upgrade their tongue with a filter that makes them ponder of what they are going to say. Moreover, a person can say what is on their heart without forsaking forethought when talking with other people.

Word choice – and it is a choice – is an important part of the communication process. It will enable us to speak morally, honestly, correctly, empathically, and positively. So the next time you are on the verge of a brain-to-mouth moment, pause, “hear” and “ponder” over the matter at hand before you speak. This filtration system just might be the best thing you do to change the direction of your life for the better (Jas 3:2-6)!

(3) Embrace Silence

In chapter 3 of Ecclesiastes, the “Preacher” (Eccl 1:1),[4] presents his famous “there is a time” monologue (3:1-8). In verse 7 of this passage, he pens, that there is “a time to keep silence, and a time to speak.” What was Solomon addressing?

The overruling theme of this section of the book focuses upon two main things: (a) in this transient life humanity has many ways (i.e. the “a time to” statements, 3:2-8) to stay busy (3:1, 10); and (b) despite the ability for the mundanity of life to bring despair (3:9), everything is beautiful “in its time” in light of the eternal consequences of living the life designed by God (3:11-14).[5]

Now that we have established the context, the actual verse needs some clarification. The whole verse reads (3:7):

(A) a time to tear, 
and (B) a time to sew; 
(A') a time to keep silence, 
and (B') a time to speak

As seen above, from the first verse to the eighth each verse is broken down into four parts of what can be best expressed as “opposite extremes.”

For example, in 3:2 birth and death are “opposite extremes” of each other, and then in a similar vein, the vegetative imagery is used of planting a productive plant seed and then plucking the plant to end its productivity. The two lines are very similar in their emphasis, there is a time to begin life and a time that life and all its productivity will come to an end.

Ecclesiastes 3:7 follows a similar pattern, only that here the passage seems to refer to the customs of mourning and grief shown during the event of a death. Customarily, in the cultural milieu of biblical times a garment was “torn” to show grief,[6] but when it was time to overcome grief reconnecting the torn pieces (i.e. “a time to sew”) would symbolize “picking up the pieces” (for lack of a better phrase).

Likewise, carrying this pattern of posing “opposite extremes” against each other, the Preacher says that there are appropriate times that justify silence -like death- and that there are times when we must resume our daily conversations.

Solomon stresses that life often confronts us with these opposite extremities of life. One moment, we are careful without a concern in the world; and then, in the next moment, it would seem as if the whole world were on our shoulders and every detail must be right. However, in the grand scheme of things, knowing that eternity looms in the future, and we have a purpose in the world, we face each challenge with spiritual and moral strategies in place. We fear God and keep his commandments (Eccl 12:13).

Amazingly, one of those spiritual and moral strategies is to be silent or conversant depending upon how the situation demands us to act. Often, spiritually concerned individuals feel that they must consistently insert their lips into every problem or situation, thinking perhaps that it is the conscientious thing to do. Solomon reminds us – there is a time for it, and then there is a time when it is highly inappropriate to speak.

Conclusion

What can we say, our tongue is the battleground. So much depends upon our ability to control this little muscle organ. As we have observed, the use of our tongues stems from our own maturity and spiritual depth. We must be vigilant than to guard our hearts, be more patient and think before we speak; and finally, we must recognize that just because we feel we have something to say, the occasion may not call for it.

May this study be enriching and encouraging to you in your quest to live a life of biblical faith.

Sources

  1. All quotations are taken from the English Standard Version of the Holy Bible unless otherwise noted (Wheaton: Crossway, 2001).
  2. Although many have suggested outlines for the book of James, we agree with John Niemela’s assessment of the organization of the letter based upon the thematic structure of the letter (“Faith Without Works: A Definition,” Chafer Theological Seminary Journal 6.2 (2000): 3-6). In brief: (1) Prologue (1:1-18), (2) Theme (1:19-20), (3) Themes Subdivided (1:21-5:6), (4) Epilogue (5:7-20).
  3. Ralph Earle, Word Meanings in the New Testament (Peabody, MA: Hendrickson, 1998), 434.
  4. The word used for Ecclesiates’ author, the “Preacher,” translates as a difficult word according to R. K. Harrison (Introduction to the Old Testament [1969; repr., Peabody, MA: Hendrickson, 2004], 1072-73). Perhaps a helpful way of thinking about the term itself is in the following way, “Ecclesiastes is a Greek translation of Heb. qohelet ‘one who convenes a congregation,’ presumably to preach to it. ‘Preacher,’ then, is not an inaccurate translation of either Greek or Hebrew. However, Qoheleth (sometimes spelled Koheleth) would hardly parallel the Christian meaning since his texts were taken more from his own observations of life than from the Law or the Prophets” (William S. LaSor, David A. Hubbard, and Frederic W. Bush, Old Testament Survey, 2d ed. [Grand Rapids, MI: Eerdmans, 1996], 497-98). For a brief but good response to the question of Solomon’s authorship in light of linguistic criticisms certain scholars use to reject Solomonic authorship see Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids:, MI Zondervan, 1982), 255-58.
  5. Derek Kidner, The Wisdom of Proverbs, Job, and Ecclesiastes (Downers Grove, IL: InterVarsity, 1985), 97-99.
  6. Several passages in the Old Testament alone demonstrate this cultural practice: Gen 37:29, 34, 44:13; Num 14:6; Josh 7:6; Judg 11:35; 2 Sam 1:11-12; 2 Sam 13:19, 31; Ezra 9:3; Esth 4:1; Job 1:20, 2:12; Isa 37:1, etc. These is not all the passages that could be listed, but these are sufficient to demonstrate the pattern of behavior.

Recommended Reading

  1. D. Edmond Hiebert, “The Unifying Theme of the Epistle of James,” BSac 135 (1978): 221-31.
  2. Wayne Jackson, “James 3:1 – A Warning to Teachers,” ChristianCourier.com (Accessed: 17 May 2002).
  3. Wayne Jackson, “The Tongue – One of Man’s Most Dangerous Weapons,” ChristianCourier.com (Accessed: 21 March 2005).

Why Balance Still Resonates Today

On By Jovan PayesIn Balance, Book Reviews, Christian Leadership, Church Leadership, Freed-Hardeman University, Gospel Advocate, Ira North, Leadership, Leadership Ethics1 Comment
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Ira North, Balance: A Tried and Tested Formula for Church Growth (Nashville: Gospel Advocate, 1983), paperback, 156 pages.

In the academic Spring of 2004, I was enrolled in Freed-Hardeman University’s Masters in New Testament program. I took a course entitled, “The Education Program of the Church.” One of my favorite experiences was reading the book, Balance: A Tried and Tested Formula for Church Growth, written by Ira North (1922-1984).

Judging from North’s accomplishments, it is reasonable to assume why his last contribution to congregational development was selected as mandatory reading for the class. After all, North came from a strong Restoration Heritage pedigree of church leaders, was an accomplished student (Ph.D. Louisina State University), a “known” preacher throughout the Nation, editor of the Gospel Advocate (1977-1982), and educator in Speech and Bible at David Lipscomb University for 18 years.[1]

Aside from the bright red sport-jacket that has become iconic Ira North, it is his relationship with the Madison church of Christ (Madison, TN) which has memorialized him among church leaders. From 1952 until his death in 1984, North worked with the Madison congregation and the effect of his collaboration was the development of the largest church of Christ in the world in 1984 (from about 400 to well over 4,000 members).[2]

Despite the fact that in 1959 North authored, You Can March for the Master, his most celebrated work is Balance; some might say, it is his ninth symphony. Surely, then, the experiences (the good, bad, and ugly) North pulls from, and articulates in meaningful aphorisms is worth the time and energy it takes to read through the book’s 156 pages.

10 Main Points to Explore

In order to have a strong congregation, North places a high premium on common sense. It is the most general of all the points in the book, but common sense is particularly emphasized in the maintenance of the balance of organization, never overly emphasizing one program to the exclusion of all the others. Ideally, when the teaching program is strong, the congregation is mission minded, and is diligent to provide benevolence, church machinery will be in a balance homeostasis. The church symmetrically pushes forward in each biblical emphasis.

Proper usage of time is vital to the well-being of a congregation in two ways: building use and worship time. North asserts that the church building usage should reflect the business would model – everyday and with regular hours. After all, North argues, the building was designed to be an avenue to serve Christ. More functional and meaninful use of the building is good stewardship of facilities, time, and money. Time management likewise applies to the worship period. “Dead air” should not exist, but instead the worship service ought to be well organized, streamlined, and spiritual. Whenever a congregation keeps its worship and Bible class time within the specified time mentioned in the bulletin or other public notices, then it is obvious that the church is focused upon being an asset to the spiritual development of its members and visitors, without being taxing on the individual time needs of each family. In six words: worship can be timely and spiritual.

Designing a broad program for the work of the church is vital to secure a well-rounded, inclusive labor “in the vineyard.” An approach to implementing scriptural programs should not isolate a few members to do the work of the church. The local work was never designed to run on the backs of a few people (Acts 6.1-4). Thus from the beginning of design, the Bible school curriculum, benevolent programs, and other endeavors for the church, a key component should be that any member of the congregation may participate and contribute their abilities to the cause of Christ (i.e., the vineyard). In other words, make it church policy that the work of the church be inclusive so that all may “enlist.”

The delegation of responsibility to qualified members of the congregation stimulates congregational mobilization. In other words, use “in house” abilities, or to use another slogan, “keep it in the family.” When brethren in a local congregation have responsibility in their hands for specific “church-related” tasks, it alleviates the entire burden from being on a small group of people. More work can be accomplish. Add to this the use of members qualified through their own particular skill sets (accounting, management, baking, encouragement, etc.), then two things are accomlished; The maximization of quality work and specialized work. Because members are in place to accomplish tasks they are familiar with, then personal ownership of the work of the church materializes and the need to serve the Lord is satiated. A true benefit to the congregation is to have members serving in ways they already have the “know how” for Christ.

Another staple for church growth, according to North, is to remain creative and willing to try new ways to help the congregation look for creative and Scriptural ways to fulfill biblical commands. For example, the building can be used as the hub of so many programs as the church develops benevolent programs and evangelistic outreach programs which puts the church in a positive light in the community. A congregation that is busy can generate interest and appreciation from the community, which may encourages people to consider the Gospel. North’s point is not to engender a “stay busy for busy sake” disposition, but instead to break the stagnant complacency found in many congregations. Sometimes a program sounds good on paper, but not in practice. However, whether the programs “work” or not, the church should try numerous biblical ways to serve Christ in the community.

Maintain a positive and optimistic attitude, because it raises a congregation’s atmosphere to higher spiritual altitudes. Since Christianity is a positive religion, it follows that those who subscribe to its teaching out to be so infused with its goodness that it flows over into the atmosphere of a congregation.  Joy, peace, thankfulness, and love are not the hidden fruits of the Spirit, instead they are those things which have become manifest, so these are emotions and blessings that we should expose to the world. It is true that Christains are people, and consequently it is not always the easiest thing to be “happy go lucky.” North feels it is better to be proactive in encouraging and fostering a congregational atmosphere to is positive and loving. This reinforces the attractiveness of the Christian religion, as set forth in the Scriptures (1 Pet. 4.10; Rom. 13.8-14), as being a vibrant and good force in the world.

It is absolutely necessary that the work of the church is inclusive(i.e., social, economical, and age demographic). An extension of designing the congregations programs for all groups in the church, North emphasizes that attention needs to be paid to each individual person in the church. This will make them feel as if they are a part of something and not left out. Members of the Madison congregation would shake hands with each other and with their visitors before each service. North affirms that a strong church needs to implement ways for personal contact and interaction that develops the feeling of mutual dependency among its members.

Evangelistically, North advocates that in order to grow, a congregation ought to search for the one. Whether it is VBS, a “Gospel Meeting,” or a regular service the evangelistic emphasis ought to be on the one, i.e., the individual person. This is echoes the Scriptural teachings of Jesus in the parables of the lost sheep, the lost coin, the lost son (Luke 15.1-32). One more person stimulates constant growth and encourages others to be evangelistic. To be successful, evangelism does not have to be by “the thousands and ten thousands”; it can be a simple and steady stream. There is no reason a whole congregation cannot do this. In order for a congregation to thrive it must continue to search for the one.

At all cost a congregation ought to “give diligence to keep the unity of the Spirit in the bond of peace” (Eph. 4.3; emphasis added). Unity is one of the bedrocks of the Christian religion and must be established in order for true benefit to occur for the church. This affects the atmosphere and purposeful drive of the church in the work of the Lord. Attitudes needs to be set aside, personal ambition ought to be cast away, differences must be “handled with care,” and the goals of Christ must be realized. Members  must truly work together and respect the various roles they play in the congregation.

North advocates that in order to grow, a congregation ought to go all out. This seems to be an extension of the broad church program, the focus upon the individual, and keeping the unity of the church together. All ages ought to be considered for care. If any group in the church needs special attention, all must be done to secure a spiritually invigorating program to help those needs. The widows and the orphans are not the only ones who are “afflicted.” The church can help in those areas where God has desire for there to be help.

Concluding Thoughts

This brief reflection cannot emphasize sufficiently the various beneficial observations North has provided in Balance. North’s “common sense” advice is balanced, focused, and all encompassing; moreover, this common sense served him well while he ministered to the congregation in Madison, Tennessee for 32 years. It is desired that these reflections portray the power of the book in some fashion. All ten points have been thoroughly infused into each chapter and underline the point that there are many factors involved in church growth; it is not simply “a” single factor which is the key.

It is not our conviction that should these principles be employed in the life of a congregation that the church will grow by the thousands, but we believe it is better to say that a congregation that incorporates these principles will breed the right atmosphere for great things to be accomplished for the cause of Christ.

References

  1. Gospel Advocate 126 (1984), 124.
  2. Robert E. Hooper, “North, Ira Lutts (1922-1984),” Encyclopedia of the Stone-Campbell Movement, eds. Douglas A. Foster, et al. (Grand Rapids, Mich.: Eerdmans, 2005), 569-70.

Obtainable Spiritual Goals (2): Study of the Scriptures

On By Jovan PayesIn Bible Study, Daily Faith, Devotional, Discipleship, Perspective, Spiritual Formation, Spiritual Growth2 Comments

There is no debate over the need to be people of the Scriptures. There is ample biblical data to demonstrate this clear teaching. We are providing practical suggestions for the inclusion of devotional time with the Word of God. This is then an attempt at providing some missing links in the chain between fact and practice. Let us incorporate time with Scripture into our daily routine.

The Bible

Centuries ago, a prophet by the name of Hosea[1] lamented over the Hebrew people and their ignorance of God’s word. He said that their calamity was a direct result of their lack of God-revealed-knowledge (Hos 4:1-7:16). To refrain from a study of the Bible is tantamount to a rejection of God, and also may incur rejection of providential protection (cf. Hos. 4:6).

Hosea speaks on behalf of the Creator in the following way:

My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children. (Hos 4:6)

As Jesus would later quote, the Lord desired Israel’s steadfast love, reflected in their possession and application of the knowledge of God (Hos 6:6; cf. Matt 9:13, 12:7). Instead, the Lord received religious deviance (i.e. idolatry, covenantal infractions, etc.) grounded in ignorance and the rejection of God’s word.

As a result, God’s warnings of wrath went unheeded, and the Northern Kingdom (Israel and Ephraim) was conquered in 722 B.C. by Assyria, and the Southern Kingdom (Judah) was overcome and their citizenry harvested three times.[2]

  • 606 B.C.: Nebuchadnezzar conquered Jehoiakim and took the upper class of Judah and the spoils of war (2 Chron 36:6-7).
  • 597 B.C.: Nebuchadnezzar came again and completed the plunder begun a decade prior to this invasion (2 Kings 24:14-16).
  • 586 B.C.: Babylonians burned Jerusalem and leveled the walls, and finalized any deportation desires it had.

Both Israel and Judah suffered at their own hands because they did not commit themselves to the teaching of God. Hosea spoke of this calamity in his prophetic utterances found in Hosea 5:5-7:

The pride of Israel testifies to his face; Israel and Ephraim shall stumble in his guilt; Judah also shall stumble with them. With their flocks and herds they shall go to seek the Lord, but they will not find him; he has withdrawn from them. They have dealt faithlessly with the Lord; for they have borne alien children. Now the new moon shall devour them with their fields.

The lesson here is obvious: there is no substitute for actually opening a biblical book in order to read and to study it, in order to apply the message God embedded within its pages.

Let us, therefore, make time to add Bible reading to our daily schedule. And here are some practical places to introduce Bible reading:

  • Wake up a little earlier (Or, go to bed a little later) to make time for a 5-10 minute reading or study. You would be amazed how much can be accomplished by a consistent dose – however small.
  • If you are a commuter (bus, train, taxi, carpool, etc.) and can read while in motion, try squeezing a paragraph in. Make a photocopy of a page or two out of the Bible, and slip it in your paperwork. Then when you are done reading it, you can give it away or discard it somehow (trash, recycle at office, etc.).
  • Flash cards can be great tools at learning wonderful statements in the Bible. A list could be generated of significant passages, then every night before bed one or two verses can be copied down onto a card or two. The next day, the cards are available to commit to your memory. The book of Proverbs lends itself quite well to this type of learning project.
  • Above all else, make Bible reading time a family project of Divine learning. God required this of physical Israel:

Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates. (Deut 6:4-9)

To be sure, there are other ways to incorporate Bible reading into a person’s schedule and routine, but these are provided to get your “thinking caps” charged up.

Audio

When the apostle Paul wrote to Timothy regarding this young evangelist’s ministry, Paul was specific that Timothy should do several things. He told Timothy,  “devote yourself to the public reading of Scripture, to exhortation, to teaching […] Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Tim 4:13, 16).

In as much as we are accustomed to reading the Bible to ourselves, there is much emphasis in Scripture about public settings where the Bible is read aloud. Moses read the Law to all of Israel (Exod 24:3). Ezra read the Law to all of Israel (Neh 8:1-8). Josiah’s reformation was predicated upon the public reading of the Law (2 Kings 22-23). And the Jerusalem church acknowledged that “Moses” (= the Law) was proclaimed since time immemorial (Acts 15:21).

Sometimes a difference is made between “listening” and “hearing,” and one might even suggest that a person can “listen” but never quite listen to the message of a conversation. Likewise, a person can “hear” someone speaking to them and be found in the same predicament – they did not really hear the content of the message.

Jesus faced a similar problem. In the Gospel accounts, Jesus would often say, “He who has ears to hear, let him hear” (Matt 11:14; cf. Mark 4:9 and Luke 8:8, Mark 4:23, Luke 14:35).[3] Such admonitions stem from an old plea from God through the prophet Moses in Deuteronomy 29:4:

And Moses summoned all Israel and said to them: “You have seen all that the LORD did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land, the great trials that your eyes saw, the signs, and those great wonders. But to this day the LORD has not given you a heart to understand or eyes to see or ears to hear. (Deut 29:2-4)

Moses’ words echo throughout the entire biblical tradition, for both testaments embrace the notion of using our ears and eyes to hear and see with spiritual clarity.[4] We must give attention to the “living and abiding voice” of the Scriptures.[5]

How can we incorporate the listening of Scripture into our routine? Fortunately, technology is our ally; really, it is more – it is our servant ready to perform for our Spiritual needs. There are Bibles on tape, cd, mp3, DVD, online, podcasts, and whatever else the future provides as the new “techy” way to provide audio content.

Some audio Bibles are available free online, some are relatively inexpensive to acquire, and others are accentuated with marketing strategies using popular actors, singers, or other types of celebrity voices in dramatized versions of the audio Bible.

There are so many types of Bible in multiple versions that finding the one that we like the most should be our biggest problem, not listening of the Bible. The problem is not access, it is a habit – it is the failure to make it a routine to listen to the Bible.

So here are some practical suggestions.

  • Purchase an audio Bible. That is pretty basic. Go to an online store or a local bookstore – Christian or otherwise – and bring home an audio Bible that you can use in the car, on your iPod or mp3 player, one that you can play on your desktop or laptop. The point is: to take the first step into a larger world.
  • Find a time slot you are going to set aside to listen to the Bible. Select maybe a half an hour every other night dedicated to listening to a book or several books of the Bible (especially those small ones!). We find time to watch our favorite TV show so we can know how the story unfolds (“how will Monk get out of this one?”), we ought to find the same fervor to hear the Bible (“what can we learn from God’s care of Esther and Mordecai?”).
  • The iPod should be God’s pod.[6]Surely, we can make room for God in our iPod or mp3 player – be it an “8 gigger” or “120 gigger.” GB should not only stand for gigabite, but also for God’s bite. It may sound korny, but we know this is an important perspective to embrace. Any portable media player can be a source of spiritual enrichment. For example, at the doctor’s office while you are “waiting for those results”, at the Department of Motor Vehicles when you need the patience of Job, or just when you are experiencing a time of deep emotional turmoil. Why turn to The Killers, or Kanye West, when we can turn to the “I Am”.
  • Make your car an “Ethiopian Eunuch mobile.” In Acts 8:26-40, we find the story of Phillip and the Ethiopian Eunuch. It is a story of providence and salvation, but what appeals to our study from this narrative is that the eunuch was leaving Jerusalem to commute over 1,000 miles to Gaza in his chariot. The text reads that he “was returning, seated in his chariot, and he was reading the prophet Isaiah” (Acts 8:28). We can turn off our typical (habitual?) morning wake-up show for some Scripture time.

Again, these suggestions are just to get your creative juices flowing. Find the time, however brief, to include God and His word in your everyday lifestyle – it will literally change your world.

Sources

  1. Hosea’s ministry is probably fixed between 760-710 B.C., as can be derived from Hosea 1.1 and the list of Hebrew Kings serving as historical benchmarks (Kings of Judah: Uzziah (Azariah), Jotham, Ahaz, and Hezekiah; and Jeroboam II in Israel); Andrew E. Hill, Baker’s Handbook of Bible Lists (Grand Rapids, MI: Baker, 1981), 78-80; Norman L. Geisler, A Popular Survey of the Old Testament (Grand Rapids, MI: Zondervan, 1977), 240.
  2. Henry H. Halley, Halley’s Bible Handbook, 24th ed. (Grand Rapids, MI: Zondervan, 1965), 210.
  3. The last sure place in the New Testament where such an appeal is made to ears that hear is in Romans 11:8 in a quotation of Isaiah 29:10 and coupled with the oldest biblical reference in Deuteronomy 29:4.
  4. It is worth noting that such references are mostly found in the prophetic admonitions where spiritual sensitivity is valued at a high premium; such as Isaiah (30:21), Jeremiah (25:4), Ezekiel (3:10, 12:2, 40:4, 44:5), and Zechariah (7:11).
  5. This reference comes from available fragments of the writings of an early non-inspired Christian named Papias (middle second century AD, cf. Fragments of Papias 3:4; online as ch. 1). He longed to hear from eyewitness auditors of the apostolic circle, those whose memory still rang with apostolic sermons and teaching. He preferred these encounters over the study of books. The longing Papias demonstrates should resonate with our spiritual fervor to hear the Scriptures aloud.
  6. Bible.org offers a free Bible podcast of their New English Translation of the Holy Bible on iTunes. I have enjoyed the translation in hard copy form and am really enjoying it in audio format on iTunes. If possible, download iTunes and check it out (click).