My First Biblical Library

On May 14, 2022May 14, 2022 By Jovan PayesIn Articles, Bible Study, Books, Christian Leadership, New Testament, Old Testament, Personal Story

At 18 I began in earnest to expand my reading beyond the Bible and gathered literature to inform my studies of the Scriptures. Months after my conversion to the Christian faith, I began transforming my bedroom so that I could study. My main hurdle was that as a high school drop-out I had no “equipment” that I imagined other kids my age would have had at the time: a desk, a bookshelf, highlighters, paper–you get the picture–study stuff.

On top of that, I felt I had a lifetime of study to catch up on. After reading the gospels and coming to faith in Jesus, I wanted to know more. Sermons and Bible classes seemed to talk about things that just went over my head, and I had more questions than the preachers had time to sit with me. I had great teachers and they often answered my questions, but like Johnny Five–a warbot that became alive–I needed “more input.”

Back then Bible tracts were the best way to share Bible studies, essays, and mini-monographs. Today we would call these blog posts. As I collected, collated, and created a cache of these tracts I had a problem of organizing and housing them. My solution was to repurpose something from my gaming life.

I remember it well. It was an old Nintendo Entertainment System Cartridge Library. Originally, it was designed to hold 18 NES games on three columns with six slots. It was my first “bookshelf” dedicated to my training and knowledge building as a young Christian interested in biblical studies.

**Above:** This is not my original shelf, but someone on eBay is selling theirs if you’re in the market.

How My Library Began

My modest library began with tracts and booklets. An older preacher encouraged me to collect tracts and booklets on whatever topics I could find. Church foyers were like scavenger hunts in my quest to stockpile tracts on subjects I had not heard of before, or topics I wanted multiple studies on. The best part of it is they were free for the curious student.

Back then I used to don a moss green pullover jacket with a kangaroo pouch from Abercombie and Fitch. I would always find a way to “smuggle” some tracts out of every church service I attended. The outcome: a pile of tracts began to collect upon my desk.

There came a point when I did not know where to place my cache of tracts and booklets. So what was an eighteen-year-old, new convert, who had not grown up on Bible lessons and sermons to do? I needed to find a better way to organize my pile. Remember, the internet was still a hit-and-miss resource, and pretty much the wild, wild West when it came to content. Google would not be born, so no real search engines. If I wanted a digital encyclopedia I needed a computer and a CD-ROM. AOL reigned supreme. Amazon wouldn’t be consequential for years.

Amid the chaos of my childhood relics came the NES cartridge library case. It had served me well in the past to house my games. Now it would be my “little library” bookshelf to fuel my newest interest of reading a variety of theological topics.

And so it was; I began to organize my little volumes in alphabetical order. The tracts that would fit I kept organized within the NES Library, and as my library expanded the more I became resourceful to contain it (the larger ones when into my drawers). Not only would I be able to house and organize them, but I began to strengthen my reading muscles that had atrophied.

Today, I have a couple thousand volumes in my library. At times, I am surprised to think that it started with this little box about a foot long by 10 inches tall. Now I have books on shelves and in boxes, journals, and magazines in filing cabinets, the near-limitless possibilities of software and the internet allow for e-books and audiobooks.

In the process I have learned that some books are worth keeping, others reading and passing on, and still others worth discarding. Books are much like selecting fruit: the joy is all in picking and savoring. But the rotten ones need to be tossed away!

Everyone Needs a Biblical Library

I firmly believe that God intends for His people to be readers, thinkers, and meditators:

You shall love the Lord your God with all your heart and with all your soul and with all your might. (Deuteronomy 6:5 ESV)[1]

Simply looking at the word “heart” (lēbāb) should cause us to consider that it is “the totality of man’s inner or immaterial nature” by which God’s people must love God.[2] Its root lēb refers to three elements of this inner world: emotion, thought, and will.[3] Much like its counterpart in the Greek Old Testament and New Testament, the metaphoric use of kardía points to the center of “the whole inner life.”[4] The heart controls the spiritual culture of one’s inner world, and love for God leverages such control.

Keep your heart with all vigilance, for from it flow the springs of life. (Proverbs 4:23)

It is then important to inform the heart, guide the heart, and supply the heart with the meditations which will strengthen our faith. Reading is an essential aspect of our faith. There is no way around that. The content of the faith reaches the heart through the mind. To do that God gave us a collection of sixty-six volumes mediated through a wide range of literary genres and styles, each with different rules of engagement.

To be ignorant of God’s word is to be in a dangerous position. Hosea lamented saying that his people are destroyed due to a lack of knowledge (Hosea 4:6). To be ignorant of how to approach scripture may equally be disastrous.

Moreover, the maintenance of our faith and impact upon our salvation is also to be accomplished through the “public reading” of the Scriptures. Paul makes this abundantly clear to Timothy (1 Tim 4:13; Col 4:16). And while the Bible is a book that can be understood by the average person, any astute reader of this small library will acknowledge that sometimes we need help to guide us through the text (Acts 8:30–31).

To be a diligent student of God’s word requires us to explore other areas of knowledge. From Geography to regional political backgrounds; or from linguistics to religious thematic studies, etc., – good resources are essential to illuminate the text to promote an accurate understanding. Helpful resources prevent us–readers separated by thousands of years–from making uninformed conclusions.

This principle has been well stated:

[I]t is the epitome of folly to ignore the labors of countless Bible scholars across the centuries who have made available, by means of the printed page, the results of their research.[5]
Wayne Jackson, A Study Guide to Greater Bible Knowledge (1986)

There seems to be a connection, then, between being “people of the book” and being “book people.” It is one of the tragic currents of contemporary Christianity that it has become of religion that embraces being “people of emotion” rather than God’s written word–the subjective over the objective.

Every Christian and Christian home should have a budding romance with good literature which reinforces an understanding of God’s word, the Christian worldview, and engage reading that critiques our views.

Build A Library

There is a sense in which we will always be learning. In the apocryphal book Ecclesiasticus, the grandson of Jesus ben Sirach (c. mid-second century BC) writes about the importance of reading for spiritual growth:

Many great teachings have been given to us through the Law and the Prophets and the others that followed them, and for these we should praise Israel for instruction and wisdom. Now, those who read the scriptures must not only themselves understand them, but must also as lovers of learning be able through the spoken and written word to help the outsiders. So my grandfather Jesus, who had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors, and had acquired considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, so that by becoming familiar also with his book those who love learning might make even greater progress in living according to the law. (Ecclesiastes/Sirach Prologue, NRSV)[6]

Reading the scriptures and “other books” can be very helpful. They create dialogue partners. When I opened those little tracts, I would often think what can this person add to my thinking about this topic. Sometimes I learned how to best summarize an idea, other times I learned about an approach to avoid. Some tracts proved outdated in the examples, but strong in the timeless instruction. There were plenty of times, the author would address the topic so firmly and with the conviction it was of “vital importance” but I left the conversation unconvinced or worse confused. Reading is a battlefield, but that is where we learn.

I soon began to find authors who had a gift for writing and I began to single them out. There is something artistic and soul-nourishing to be found in good writing–whether I always agree with the author(s) or not in every detail.

I started going to used book stores to find books and authors referenced in my little library. I found a small paperback copy of Mere Christianity by C. S. Lewis (1898–1963) for a few bucks. I bought that and a Bible–the shop owner gave me the Bible. I found his writing style so compelling and personal. Lewis had a knack for not just pulling you in with his preliminary words but he could hold you together disarmingly well as he made his case for Christian theism or philosophy.

At a Gospel Meeting in South San Francisco, CA, I heard a preacher–Wayne Jackson (1937–2020)–who I had only read in his articles. I purchased a copy of his A Study Guide to Greater Bible Knowledge. To this day, it is probably one of the most important books in my personal developement as a young Christian. Jackson had a crisp, no fluff, popular writing style which made reading an enjoyable experience. Whether you agreed with him or not, he never left you to wonder if you understood his conclusion.

There is little doubt in my mind that reading is an experience of the soul, and we should do what we can to have the best, brightest, and engaging soul experiences possible. Reading has been my main strategy for fulfilling Paul’s command:

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (Romans 12:1–2)

For this reason, I encourage everyone to build their own personal library.

Some Suggestions

I offer five (5) suggestions about what types of books should be included in a personal Bible-focused library. Solomon reminds us, “of making many books there is no end” (Eccl 12:12).

(1) Choose materials that respect biblical inspiration and authority.

Moses told the Israelites not to “add” or “take from” the Lord’s word:

You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the Lord your God that I command you. (Deuteronomy 4:2)

John closes the Revelation with the same sobering warning (22:18–19).

God’s word is to be respected and observed without any intrusion of human opinion. It is a hard task to limit our opinions but if we are vigilant we can acknowledge them or debunk them in our study. Every word within the sacred text is from God (2 Tim 3:16–17). Consequently, it is important to select literature that is in keeping with these truths.

(2) Choose materials that have ongoing usefulness.

Not one can be expected to know everything, not even the expert. One of the keys to learning is to know where to locate information.

For this reason, I highly recommended getting access to Bible dictionaries, encyclopedias, handbooks, and Bible atlases. Most of these types of resources are available digitally.

Use them to refresh your mind, to introduce you to a topic, or expand your thinking. These resources are indispensable.

(3) Choose materials that illuminate the biblical text.

There is too much spiritual fluff peddled in the “Christian” markets. They do little to help understand the Scriptures. They may provide personal inspirational value, but they do not offer textual insight.

In his book Making Sense of the Old Testament, Old Testament scholar Tremper Longman, III, reminds us to respect the fact that the Bible we read is an ancient text, translated from an ancient language, set in an ancient world with ancient socio-economic customs. We would be wise to recognize the danger of imposing our own modern perspective when reading them.[7] This caution applies for both testaments.

It is important to include special background studies which will improve one’s knowledge of the world of the Scripture (archaeology, word studies, culture, and religion, etc.). These often contain information that is often inaccessible. Today, however, specialty blogs, background Study Bibles, and websites provide greater access to this information.

(4) Choose materials that have practical importance for a life of faith.

It is important to obtain practical and useful volumes which address marriage and the family, Christian Apologetics, how the Bible came to man, Christian history and denominationalism.

Books on doubt, the problem of pain and suffering, moral issues, or matters of personal nature are also important for faith development; issues that confront our faith daily.

In an age when we often feel our way to a conclusion, we must fight against the current and reason our way to solid ground.

(5) Choose faithful authors who are experts in their field.

An important criterion for selecting books is that they are written by those of proven worth, ability, and faithfulness. Some authors are well known for their knowledge depth on particular matters – experts.

No one would want a self-trained novice operating on them; but rather, a board-certified surgeon. So it is with those authors we invite into our minds and engage in our studies in the Scriptures.

Concluding Thoughts

As we conclude, we pray that our readers will begin to build a useful faith-building library. It does take time and money to accumulate the needed volumes, but the results of such an investment are tremendous. As Desiderius Erasmus (1469-1536) once said, “When I get a little money I buy books, and if any is left I buy food and clothes“.[8] Only someone who knew the value of study and learning could make such an irrational statement.

In the shadow of Paul’s final days, he asks Timothy to have John Mark accompany him on Timothy’s visit to the imprisoned apostle in Rome (2 Tim 2:11). Among the items Paul requests is a cloak, “the books” (to biblia), and “the parchments” (tas membranas; cf. 2 Tim 2:13).

There is no telling exactly what “the books” are but evidence shows that the apostle was quite familiar with a wider world of literature (cf. Acts 17); yet, “the parchments” is a unique technical term referring to a codice (a bound volume like a book) which retains copies of letters – possibly his letters.[9]

The point we conclude with is that as Christians we have a long tradition of reading and studying. Let us not lose sight of this noble task. Let our homes be a place where we may have access to resources to better inform our faith in order that we may do the most important work ahead of us – understanding and applying Scripture.

Sources

Unless otherwise stated all quotations of The Holy Bible are from the English Standard Version (Wheaton, IL: Crossway, 2016).
Andrew Bowling, “lēbāb,” Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 466.
TWOT 466.
Johan Lust, Erik Eynikel, and Katrin Hauspie, A Greek-English Lexicon of the Septuagint, rev. ed. (Deutsche Bibelgesellschaft: Stuttgart, 2003).
Wayne Jackson, A Study Guide to Greater Bible Knowledge (Stockton, CA: Apologetics Press, 1986), 83.
New Revised Standard Version of The Holy Bible (Nashville, TN: Nelson, 1989).
Tremper Longman, III, Making Sense of the Old Testament: Three Crucial Questions (Grand Rapids, MI: Baker Academic, 2006).
Desiderius Erasmus, “Desiderius Erasmus Quotes”, ThinkExist.com.
E. Randolph Richards, “The Codex and the Early Collection of Paul’s Letters,” Bulletin for Biblical Research 8 (1998): 159-62.

Q&A: Does God Hear the Prayer of a Non-Christian?

On May 23, 2021May 7, 2022 By Jovan PayesIn Articles, Habakkuk, Prayer, Psalms, Questions

I received a question about prayer and the non-Christian. It asks whether God will or can hear the prayer of a non-Christian. I believe it is a question worth exploring. Here are a few of my thoughts on this blessing.

Prayer

In the Hebrew Bible, a common word translated “prayer” is tephillah (76x). It is found in various contexts of prayer, whether it be the act of prayer, a house of prayer, a prayer on behalf of someone else.[1] It is even used in several of the introductory superscriptions of the Psalms, identifying them specifically as the “prayer of…” David (17, 86, 142), Moses (90), of a certain afflicted (102), and of Habakkuk (3:1).

Prayer is certainly a form of communication lifted up to God, and if the psalms are any indication then prayer may be expressed a wide range of emotions and types. There may be laments expressing frustration and faith, the need for help in the middle of confusion and so forth. There is praise for God faithfulness employing God’s previous saving acts, or his creative powers seen in nature, and extol his wisdom and sovereignty. Prayer even channels our anger and sense of injustice, requesting God to avenge his people by bringing judgment upon their enemies.

That is a wide spectrum of human emotions and desires that may be offered to God. It seems to clear to me that prayer can express to God every part of the human experience —and for the Christian, the Holy Spirit communicates those “groanings” which are “too deep for words” (Romans 8:26, 27).

The question at hand, however, is not the extent of things which humans may pray about but whether God hears the prayer of a non-Christian.

What do We Mean by “Hear”?

I am of the opinion that we need to think of what we mean by God “hearing” our prayers. Hearing is a function of the ear, and an ear hears everything but may choose to focus on a specific sound; thus, some sounds are listened to while others are still heard. This limited analogy simply raises the point that “hearing” is a complex matter.

In Isaiah 59:1–2, the Lord’s distance from his rebellious people is made quite clear:

Behold, the Lord’s hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear. (English Standard Version)

This clearly suggests that there may be contexts in which “hearing” is not about ability, but about choice. God can elect to forego answering his people’s requests of intervention when facing the consequences of their sins.

One’s lifestyle can affect whether God takes into consideration their prayer. For example, Christian husbands are warned that their behavior toward their wife may in fact “hinder” their prayers (1 Peter 3:7). The warning is significant: “live with your wives in an understanding way.” The sexual overtones are often unnoticed in English translations, but Scot McKnight highlights this:

The order for Christian husbands is one of being considerate—literally, of “living with one’s wife knowledgeably.” The verb synoikeo (“living together”) was especially used for sexual relations between husband and wife (Deut. 22:13; 24:1; 25:5), and that is no doubt the intended meaning here, though obviously not limited to that. The Christian man, Peter says, is neither demanding nor selfish in his sexual and marital relations; he is instead considerate, sensitive, and serving.
Scot McKnight, 1 Peter NIVAC (Zondervan, 1996)[2]

Many Christian husbands ought to pay attention to this verse, not merely because of its impact on “answered prayers.” It reinforces a biblical truth that how we treat others impacts our relationship with God. Here, Peter tells husbands that an authentic and healthy marital sex life (and more) affects our relationship with God.

Furthermore, it seems that God’s people are warned that mistreatment of the “sojourner” (Heb., gēr) will not go unnoticed. Mistreatment of “the pilgrim” will likewise affect their prayers. These were non-Israelites that were not members of the Mosaic covenant but lived in the land among the Israelites semi-assimilated. In Exodus 22:23–24, when the sojourner, widow, fatherless cries out to God due to their mistreatment by Israel, God will “surely hear their cry” and bring wrath upon his people. This suggests the non-Israelite’s prayers will be heard in response to injustice among God’s people.

This small sample seems to underscore that the behavior of God’s people does and will hinder His willingness to give attention to our prayers; and, it seems that God is concerned about the injustice perpetrated by his people and will hear the cries of those who suffer at their hands. The words of James are quite poignant:

You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. (Jas 4:2–3)

What about the Non-Christian?

It was the opinion of E. G. Sewell (1830–1924) that the

Bible teaches very plainly that neither alien prays nor prayers of members will be heard while the one that prays is willingly violating or refusing God’s requirements.[3]
Questions Answered by Lipscomb and Sewell

By “alien” Sewell means the non-Christian.

Sewell argues that God’s people cannot “expect” to be heard when they “turn” from “hearing” God’s word, but his “eyes” and “ears” are attentive to “the righteous” calls of prayer (Proverbs 28:9; cf. 1 Peter 3:12, Psalm 34:15).

The fundamental principle of prayer is found in 1 John 3:22, “whatever we ask we receive from him, because we keep his commandments and do what pleases him.” The argument appears rather strong. After all, the lordship of Jesus, to whom we approach in prayer must be accompanied by “doing” the will of his father (Matthew 7:21).

Thus, Sewell concludes,

No man, in the church or out of it, need expect God to hear and answer his prayer unless he is devoting his heart and life to doing the will of God as revealed in the New Testament.[4]
Questions Answered by Lipscomb and Sewell

When the healed blind man says, “We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him” (John 9:31), he is affirming a general truth about those rebellious souls who are in covenant with God. This is not a statement about all non-Christians.

This perspective is quite sensible, but it does not exclude the non-Christian who is seeking the Lord.

The Case of Cornelius (Acts 10–11)

We need to be very careful to assume what the Bible teaches on prayer. God’s knowledge is infinite, he preemptively knows what we are going to ask of him (Matthew 6:8). But, the quality of our request along with the quality of our relationship with God seems to play into the reception of our prayer (James 4:3).

The case of Cornelius demonstrates that prayer by a devout person may be heard, however.

Luke portrays Cornelius as a “devout” person who “feared God” (Acts 10:2), who developed various expressions of his spiritual development (alms, prayer). On paper, we might say his character alone made his relationship with God impeachable. In fact, God took his prayers into consideration, for the angel said, “Your prayers and your alms have ascended as a memorial before God” (10:4b).

David Lipscomb (1831–1917) once said,

When a man believes in God and realizes that he is lost, he cannot help praying. God hears such prayers. There is no sin in such prayers. The danger is in the man relying on such prayers and failing to obey God’s commands in other things. This is the point to be guarded against.[5]
Queries and Answers

I think he is right on point when it comes to evaluating the case of Cornelius. Prayer and devotion only brought Cornelius so far. What is telling from Luke’s account is that he portrays Cornelius as a Gentile who is as close to a Jew as possible, and his character is directly related to his prayers have been acknowledge by God.[6]

What is will no doubt be controversial for many followers of Jesus is the caution against reliance on prayers for conversion experiences as is common in many “Christian” circles. It goes by many names, such as “the Sinner’s prayer. But, as David Platt raises during a discussion on disciple making,

“Should it not concern us that there is no such superstitious prayer in the New Testament?”
David Platt, “Why ‘Accepting Jesus in Your Heart’ is Superstitious & Unbiblical,” VergeNetwork[7]

I believe it should concern us. Luke clearly points out Peter was summoned to Cornelius to tell him things he needed “to hear” (10:22), a “message” through which he would be saved (11:14). In response to the preaching of the gospel, Cornelius and his household were baptized (10:42–48; 11:18). It was this same Peter that affirmed the importance of repentance and baptism for the remission of sins (Acts 2:38).

For our purpose, to answer if God hears the prayer of a non-Christian, it seems that there is precedent to see that a non-Christian drawing near to God may have his or her prayers heard. So God heard the prayer of Cornelius before his conversion to Christ, and I believe we should be mindful of the many “Corneliuses” that exist today.

Concluding Thoughts

It would seem then that the answer to the question above depends on what we mean by “hear.” In one sense, God hears everything; however, in another sense, God does appear to be selective. We cannot draw up a formula that “a + b = answered prayers,” but it does appear that a person’s character and covenantal relationship with God are major components to prayer.

Scripture more often than not speaks in terms of those who are in covenant with God, and the implications of whether or not God will hear their prayers. Yet, as demonstrated in the case of Cornelius, being an outsider of the covenant does not mean God will ignore the prayers of the “alien sinner” seeking God’s glory and his salvation. The God of the sparrow is faithful to his creation, and for this, we should be thankful (Matt 10:29-31; Luke 12:6-7).

Endnotes

Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 813.
Scot McKnight, 1 Peter, NIVAC (Grand Rapids, MI: Zondervan Publishing House, 1996), 186.
David Lipscomb and E. G. Sewell, Questions Answered by Lipscomb and Sewell, ed. M. C. Kurfees (Nashville, TN: McQuiddy, 1921), 494.
Lipscomb and Sewell, Questions Answered, 495.
David Lipscomb, Queries and Answers, ed. J. W. Shepherd (Nashville, TN: McQuiddy, 1910), 341.
C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, ICC (Edinburgh: T&T Clark, 2004), 1:493.
David Platt, “Why ‘Accepting Jesus In Your Heart’ Is Superstitious & Unbiblical,” VergeNetwork (April 11, 2012).

Tips for the Wise: Reading Proverbs

On February 21, 2021April 9, 2022 By Jovan PayesIn Articles, Bulletin, Old Testament, Popular Essays, Proverbs, Wisdom Literature

Communication requires a certain sensibility to understand what is being said, written, or acted. A McDonalds menu communicates certain that “edible” products are available for a certain price, but the sentiment is very different from a romantic poetic Valentine’s Day card. A bank statement certainly tells a story, but does it use the same language and method as horror movie? For some it just might! These communicate to their readers but they do so with quite different expectations in mind. In fact, communication depends on certain expectations set by its author and the setting (context) it is offered.

The Bible presents a unique challenge because it is a library of several genres of communication written to people in a variety of context. Modern readers of the Bible should be aware that they are reading an ancient book with ancient models of communication. It becomes an imperative for the modern reader to respect the various genres of Scripture as intended by God and his chosen prophets.

A type of literature that is both popular but also easily misread is Hebrew wisdom. This type of literature is should not be taken as hard promises from God. I would like to explain why and offer a few suggestions to help God’s people read this section of scripture better.

The Importance of Genre

It is important to recognize that Old Testament books must be analyzed with respect. Conscientious Bible students recognize this. Respect must be rendered to the text not only due to the nature of the document as being the very breath of God’s mouth (2 Tim 3:16), but also because each document is a literary work composed in a unique style – a unique genre.

For example, one should not consider the creation week in Genesis 1 as a fictional-poetic treatise because the book of Genesis is a historical document, designed to instruct humanity concerning the origin of man, the fall of humanity, and the promise of the seed which would come to bless all the nations of the earth – Jesus Christ (Gen 22:18; Gal 3:9). Genesis is an inspired historical narrative and must be analyzed with this in mind.[1]

It is unfortunate that inspired historical documents are often treated by some as poetry or as a fictional novella, at the mercy of any revisionist who disagrees with its message or storyline.

Wisdom in Proverbs

Another unfortunate error, which is often overlooked, is that which transforms wisdom literature into absolute historical fact void of any sense of generality. The value of the proverbs is precisely because they are generalities which provide thoughtful guidance for those seeking to life a wise and spiritual life. Walter Russell calls attention to this aspect of wisdom literature:

It is concise, memorable, simple, and profound; it observes life and reflects the voice of experience; it is thoughtful about human experience and designed to give us practical living skills for confusing circumstances. It also challenges us not to falsely spiritualize everything in life.[2]
Walter Russell, Playing with Fire (NavPress, 2000)

A classic example of the generalness of wisdom literature is found in proverbs like the following:

When a man's ways please the Lord, he makes even his enemies to be at peace with him. (Pro 16:7 ESV)

How should such passages be understood: as an absolute formula or as general principles? Did Jesus experience this as an absolute promise? Hardly! What should the Bible reader do, then, with passages like this? Read them based on the merits of the expectations for its genre.

Here are a few suggestions.

First, it is the nature of a proverb to provide general wisdom principles:

The nature of the proverbs is such that they should not be interpreted as prophecy or as promises about certain effects and results. Rather, they are best viewed as theological and pragmatic principles.[3]
Samuel J. Schultz, The Old Testament Speaks, 5th ed. (HarperCollins, 2000)

For as much as we would want them to be absolute promises we must be cautious. Proverbial passages are not to be pressed beyond their intent, which is: to be general truths to guide the godly in the path of righteousness (Pro 1:1–9).

Second, the generalness of proverbs should discourage their use as an infallible rule.

For example, it is certainly true that the guidance of Proverbs 16:7 has run true to many who have lived a godly life. But it is also true that living consistent with the will of God will bring heartache and sorrow due to persecution (Matt 5:1–12, 2 Tim 3:12–13). A person’s enemies may become one-hundred-fold almost immediately when following God.

Recall the Lord Jesus’ ways which pleased the Father (John 8:29). Might one suppose that his enemies should come to a state of peace with him? If one took this proverb as an absolute formula, then yes. However, not all saw Jesus as a teacher come from God (John 3:1–2) and his enemies multiplied and waited to catch him in their theological traps (Luke 11:53–54). Proverb 16:7 is general in scope, emphasizing a positive aspect of godly living, never intending to exclude negative factors.

Finally, perhaps the most problematic factor in dealing with general principles is the failure of some to take into account that no one verse carries embedded within it the totality of a biblical subject.

While the sum of God’s word is truth (Psa 119:160), the Proverbs are maxims. In Proverbs 22:6 it is written:

Train up a child in the way he should go; even when he is old he will not depart from it. (ESV)

The passage is designed to emphasize that children are impacted by their parents long after they leave home. The impact of domestic education is life lasting. Yet one should not take this passage as an absolute formula, for this would dismiss one of the most vital elements of the nature of man: free moral agency. The impact is life lasting, but the choices are left to the child.

It is unfortunate to see some depart from the faith after being “raised in the church.” It should not be assumed that it is the direct result of the parents being derelict in their parental duties. Life and decision-making are complicated matters.

Concluding Thoughts

Biblical literature is composed of a wide range of genres. These genres of literature ought to be treated with the respect they rightly deserve, otherwise poor exegesis will follow. In principle we run the danger of binding were God has not bound.

We must be conscientious Bible students using Scripture correctly. May we never apply general principles as absolute infallible rules.

Endnotes

There is a debate over how to read Genesis 1, but I find no reason to reject the twenty-four hour view even when presented in a stylistic way. See David G. Hagopian, ed., The Genesis Debate: Three Views on the Days of Creation (Mission Viejo, CA: Crux Press, 2001), Stanley N. Gundry, ed., Four Views on Creation, Evolution, and Intelligent Design (Grand Rapids, MI: Zondervan, 2017), and John F. Ashton, ed., In Six Days: Why Fifty Scientists Choose to Believe in Creation (2000; Repr., Green Forest, AR: Master Books, 2001).
Walter B. Russell, Playing with Fire: How the Bible Ignites Change in Your Soul (Colorado Springs, CO: NavPress, 2000), 161.
Samuel J. Schultz, The Old Testament Speaks, 5th ed. (New York: HarperCollins, 2000), 290.

Church, Let’s be Gentle (Gal 5:22–23)

On November 18, 2020March 3, 2021 By Jovan PayesIn Articles, Christian Leadership, Church Discipline, Galatians, Holy Spirit, New Testament, Paul's Letters, Spiritual Formation

Hardships come in all shapes and sizes. They often harden the people that survive them. Sometimes we are surrounded by so many troubles, their downpour is palpable. Our political climate resides on a hairpin trigger; any response to the “pandemic” seemly places you at odds with various camps at once.

There is remote education, remote working, adjusted schedules, reduced workforce and its accompanying reduced income and on we may go. Never have we had to adjust so quickly in so many fields, and rethink all of our social/cultural connections at once. It has not been done without incurring major trauma and frustration. The medical sector has gone to such protective measures that people have died alone, void of human touch; people are fighting diseases without the side by side support of their loved ones and communities. Yet, we somehow find the strength to cheer, “we’re all in this together.”

Many of our churches have likewise had to adjust and adopt methods that have been viewed, for the most part, as luxuries, out of reach and impractical. Among the many churches, broadcasting sermons and worship is for the bigger, tele-evangelist type churches. Embracing a new way to gather together, embracing additional formats allowable in the scriptures for assembling and spiritual communion. This has not happened without various forms of turmoil, infighting, the testing of fellowship, and in some cases suspicion.

It makes me think that the church needs to be reminded to be gentle.

The Fruit of the Spirit

A study on “the fruit of the Spirit” is badly needed right now. It is the outflow of our relationship with God. These fruits provide us the resources for enduring and succeeding as God’s people during stormy weather.

What was Paul getting at in the “fruit” of the Spirit”? The word “fruit” (karpós) has a wide range of meaning: it may be translated as “fruit, grain; harvest; result, outcome; deed, action; return, gain, advantage; tribute, praise (of the lips); offspring (Lk 1:42) descendant (Ac 2:30).”[1] The word ranges from the literal to the metaphoric and context helps to limit how fruit should be understood.

Fruit is the natural outcome from a plant, a living being, or a process. Fruit bears the distinguishing characteristics of its source. A banana is the fruit of the banana tree, an apple is the fruit of an apple tree, etc. A child is the offspring (fruit) of her/his parents. An error is the outcome of misinformation or a distortion.

For example, Jesus speaks of the spiritual caliber of a person based upon the fruit of their actions and teaching:

Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matthew 7:15–20; English Standard Version)[2]

The Psalms, likewise, speak of one’s spiritual outgrowth based on a connection to the Word of God:

He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away. (Psalm 1:3–4)

These examples are samples of a greater body of biblical examples for the spiritual character of the fruit metaphor.

This metaphor directs our attention to a spiritual harvest procured from the child of God’s relationship with the Spirit. It certainly points to the important spiritual realm of our activity. Paul does not point to a spirituality detached from the world. No, God’s people must embrace that the spiritual realm bleeds over into our natural (flesh/human) world because our faith is grounded in both realms of activity.[3]

This means that Christians derive the wellspring for their actions from God’s leading, and this then frees us from any obligations to act like the customary fallen fleshly/human world. We are freed to live a life anchored to our relationship with God.

This is part of the big picture drama of Paul’s letter to the Galatians. Throughout Galatians, he displays how freedom and obligation work together in tension as Christians live freed by Christ to be obligated by the ethic of love.

For freedom Christ has set us free [theology of freedom]; stand firm therefore [ethic of obligation], and do not submit again to a yoke of slavery. (Galatians 5:1)

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another. (Galatians 5:13–15)

These are not competing themes. I like how Charles K. Barrett (1917–2011) puts it,

There is no conflict but rather an indissoluble union between the theology of freedom and the ethics of obligation. Nor is there any equation of a compromise between the two in which each is watered down so as to accommodate the other. Freedom is real freedom, and any attempt to restrict it must be firmly refuted. But obligation is real obligation too, and there must be no attempt to evade it.[4]
Freedom and Obligation (1985)

In other words, the regenerated child of God is freed by the gospel and a life that is lived in light of God’s redemption will their obligation anchored in loving others. God’s people must certainly live with this tension: (1) a theology of freedom to live out in the natural world the love of God bred by the gospel message, and (2) the ethic of obligation that a Christian and the church is bound by to embrace the grace of God and the purpose of Christ’s death.

Making Sense of Gentleness

The most important way to understand how a word is to be understood is its context, otherwise, we may import misleading ideas into a text. Word studies are additional way to appreciate the limits of a word’s meaning. I like to look at how the ancients used the words of the New Testament, as it often provides a better sense of what Paul is saying and means.

Secular Sense. New Testament Scottish scholar, William Barclay (1907–1978), was one of the best wordsmiths of his era. His knowledge of the classics and Greek literature was astounding. In his little book, Flesh and Spirit (1962), he illustrates six ways the concept of “gentleness” (praútēs) was used in ancient secular Greek.[5]

Gentleness as a soothing quality in the face of difficulty, hardship, or bitterness.
Gentleness of conduct breeds a spirit of cooperation, especially when those with the power to act behaved differently.
In the midsts of any argument, gentleness is the attitude and culture created where “cooler heads” prevail without losing one’s temper.
The ability to take things lightly, whether going through an unpleasant experience, or, to not overreact to important things.
It is used to speak of animals which have become obedient and have learned control and discipline.
The most common use: Gentleness is seen in the portrayal of a person’s character in which strength and gentleness go together, where passion and gentleness find a balance in high degree.

The modern sense of “gentleness” carries more of the qualitative sense of “mildness of manners and disposition” (Merriam-Webster), or being “kind, calm, or soft…” (Cambridge Dictionary). There is some similarity to the ancient sense, but as Barclay points out the ancients held a more robust sense of the power and impact of “gentleness.”

New Testament Usage. I want to use Barclay’s spectrum to illustrate how the New Testament uses “gentleness” (praútēs), a term that appears eleven times (1 Cor 4:21; 2 Cor 10:1; Gal 5:23, 6:1; Eph 4:2; Col 3:12; 2 Tim 2:25; Tit 3:2; Jas 1:21, 3:13; 1 Pet 3:15). We are illustrating here how to best understand the word in the context of four New Testament case studies, and then we will look at our passage in Galatians 5:23 (and 6:1).

1 Corinthians 4:21: What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

In a context of correction and restoration, Paul offers this rhetorical question. The phrase “spirit of gentleness” may be translated as “a gentle spirit” (cf. Gal 6:1). In other words, this is a question about the kind of “frame of mind” the Corinthians wish Paul to arrive in.[6] The emphasis is on either whether the Corinthians want Paul to arrive with a soothing attitude (1), or with a culture of love generated by a cool temper (3). These seem to be the better options of the sense here.

2 Corinthians 10:1: I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!

When Paul addressed a slanderous charge against him that in person he was timid and in letter he is aggressive,[7] the apostle appeals to the Corinthians by “the meekness of Christ” or “Christ’s meekness.” This is clearly a reference to the balanced character of Jesus Christ who is both meek (praútēs) and gentle/forbearing (epieíkeia). In the face of conflict, Paul will appeal to the disciplined character of Jesus to be his guide (6).

Colossians 3:12: Put on then, as God’s chosen ones, holy and beloved compassionate hearts kindness humility, meekness, and patience...

As in Galatians 5:22–23 and Ephesians 4:2, our word appears in a list of virtues of proper conduct. In fact, much has been said about the parallels between Colossians and Ephesians, where in the latter walking in a manner worthing of the Christian calling includes walking “with all humility and gentleness, with patience bearing with one another in love” (4:2). As part of a virtue list, these contexts provide a “big picture” character portrayal to which the child of God must endeavor to pursue. It is vital to breed unity and cooperation in the body of Christ by being actively gentle (2).[8]

2 Timothy 2:25: correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth...

Paul outlines a program for Timothy on how to engage his opponents. It should not be done through bitter quarreling (2:24) but through “correction… with gentleness” (2:25). Quarreling and correcting are opposites in this context, all quarreling is inconsistent with a servant’s method of engagement, but not all correcting is quarreling. Gentleness must shape the quality of the correction. The emphasis is perhaps on the cool headed attitude (3) or a lack of overreaction to these confrontations (4).

The key takeaway from these examples is that we must make an attempt to understand how the original readers of the text would have understood praútēs, the word often translated “gentleness” or “meekness.” It is not a passive “Clark Kent” unassuming mildness, instead it is a proactive personal virtue necessary to create a culture of community.

The Fruit of Gentleness (Gal 5:23; 6:1)

When Paul lays the vice list of the “works of the flesh” side by side with the virtue list of the “fruit of the Spirit,” he is outlining what freedom in Christ looks like. The realm of the flesh enslaves whether it be the Law of Moses or it be living exclusively by our natural conventions.

The realm controlled by the Spirit, provides freedom from such constraints. We are no longer bound by the Law (for the Jews) or our vice-filled conventions (for gentiles), but are lead by the Spirit to produce a new character (the fruit/outcome).

the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
Galatians 5:22–24

The character portrayed here gives us the content of the ethic of obligation. We are free in Christ to create a new creation, an Israel of God (Gal 6:15–16). This obligation has communal implications. God’s people are must look out for each other and hold each other accountable.

Paul moves quickly from “the fruit of the Spirit” to one example of application in Galatians 6:1 which has to do with restoration:

Brothers if anyone is caught in any transgression you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.
Galatians 6:1

I repeat what I said earlier, gentleness is part of a “big picture” character development necessary for the child of God. It must be pursued. When Christians are actively gentle its breeds unity, cooperation, and healing in the body of Christ. This fruit of the Spirit “enables the Christian to correct the erring brother without arrogance, impatience, or anger.”[9]

This fruit of the Spirit provides the gentleness and tolerance in the face of difficulties to do the better–often harder–thing.[10] Sometimes church discipline is practiced in such a punitive way that that permanent expulsion is the only outcome. We should meditate, however, on the following words,

Do not amputate [them], as a piece of gangrene flesh, from the church body, but so handle [them] as to restore [them]. Also do not do this in a proud, Pharisaical spirit.[11]
J. W. McGarvey and Philip Pendleton,
Thessalonians, Corinthians, Galatians and Romans (1916)

The process of restoration requires the connective tissue of a Spirit-led gentle community and a humble self-evaluation. J. Louis Martyn rounds out my thinking here:[12]

The restoration, then, is to be completely devoid of lasting stigma. It is to be carried out with the gentleness that is one of the marks of the Spirit-led community […] and also with circumspection. For, as the next clause indicates, all are subject to missteps. Indeed, because every member of the community […] is on the battlefront pictured in 5:17a, everyone is subject to the tempting power of the Flesh.
Galatians (2008)

Freedom and Obligation

Gentleness provides us with one virtue where the theology of freedom and the ethic of obligation are found in Christ is clearly illustrated. Here we conclude with a few examples.

When church controversies occur that leave us upset, heart broken, or disheveled, God’s people are free in Christ to break from the destructive behaviors we were once bound to. Our obligation is to be gentle in the face of conflict with those that have hurt us and that we disagree with.
When our society is embroiled in controversy and unrest, remember we have been liberated from any cultural tests of loyalty (political party, hashtag movements, etc.), because our obligation is to love our neighbor with cool-headedness and Christlike character.
When we are tempted to act out in self-righteous anger, we are freed to acknowledge our own sins that God has forgiven, and can then look in the mirror to see that our commitment to the gospel obligates us to treat others with Spirit-led community.

Love is the obligated ethic of the Christian (Lev 19:18) and it is the proving ground of true discipleship (John 13:35):

You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord. (Leviticus 19:18)

By this all people will know that you are my disciples, if you have love for one another. (John 13:35)

Gentleness is the method and shape of how we administer love during the various difficulties the Christian faces.

This means I must learn to do things differently. I must learn to be cool headed and kind when dealing with fallen Christians. I must learn to face the prospect of things out of my control with the balance of calmness and patience.

All of God’s people must learn to reflect the character of Jesus described by Isaiah in the following way:

a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. (Isaiah 42:3; Matthew 12:20)

Endnotes

Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart, Germany: United Bible Societies, 1993), 92.
Unless otherwise noted all Scripture quotations are taken from the English Standard Version (ESV) of The Holy Bible (Wheaton, IL: Crossway, 2016).
Walter Russell, “Does the Christian Have ‘Flesh’ in Gal 5:13–26,” JETS 36.2 (1993): 179–87.
C. K. Barrett, Freedom and Obligation (Philadelphia: Westminster, 1985), 70.
William Barclay, Flesh and Spirit (Nashville: Abingdon, 1962), 112–14.
Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text (Grand Rapids, MI: W.B. Eerdmans, 2000), 378.
Wayne Jackson, A New Testament Commentary (Stockton, CA: Christian Courier Publication, 2011), 359.
F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984), 152, 334.
Friedrich Hauck and Seigfried Schulz, “πραΰς, πραΰτης,” TDNT 6:650.
Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia (1953; repr., Grand Rapids, MI: Eerdmans, 1976), 208.
John W. McGarvey and Philip Y. Pendleton, Thessalonians, Corinthians, Galatians and Romans (1916; repr., Cincinnati, OH: Standard Publishing, 1950), 284.
J. Louis Martyn, Galatians: A New Translation with Introduction and Commentary (New Haven, CT: Yale University Press, 2008), 547.

Bibliography

Barclay, William. Flesh and Spirit: An Examination of Galatians 5:19–23. Nashville, TN: Abingdon, 1962.

Barrett, Charles K. Freedom and Obligation: A Study of the Epistle to the Galatians. Philadelphia, PA: Westminster, 1985.

Bruce, F. F. The Epistles to the Colossians, to Philemon, and to the Ephesians. NICNT. Grand Rapids: Eerdmans, 1984.

Hauck, Friedrich, and Seigfried Schulz. “πραΰς, πραΰτης.” TDNT 6:645–51.

Martyn, J. Louis. Galatians: A New Translation with Introduction and Commentary. AYB. Vol. 33A. New Haven, CT: Yale University Press, 2008.

McGarvey, John W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians and Romans. 1916. Repr., Cincinnati, OH: Standard Publishing, 1950.

Newman, Barclay M., Jr. A Concise Greek-English Dictionary of the New Testament. Stuttgart, Germany: United Bible Societies, 1993.

Ridderbos, Herman N. The Epistle of Paul to he Churches of Galatia. NICNT. 1953. Repr., Grand Rapids, MI: Eerdmans, 1976.

Russell, Walter. “Does the Christian Have ‘Flesh’ in Gal 5:13–26.” JETS 36.2 (1993): 179–87.

Thiselton, Anthony C. The First Epistle to the Corinthians: A Commentary on the Greek Text. NIGTC. Grand Rapids, MI: W.B. Eerdmans, 2000.

War in Peace: Everyday Spiritual Battles

On July 8, 2020 By Jovan PayesIn Articles, Ephesians, New Testament, Paul's Letters

Jesus once said, “Sufficient for the day is its own trouble” (Matt 6:34c). With these words he finalized his exhortation regarding anxiety over the everyday stresses of our lives: food and clothing (6:25-33). In fact, this kind of stress is quite distracting (Grk. merimnao), it even robs one of trust in God’s providential care for those who seek his kingdom first (6:33). In order to overcome this battle, the Lord provides us with the weaponry; our weaponry is the right perspective framed by God’s word.

Never has this been more exemplified than by Jesus himself when tempted by Satan; three temptations all designed to challenge the Lord’s perspective of his own identity (cf. “if you are the Son of God” 4:3, 6). Each temptation was nullified by an appeal to the Word of God (cf. “it is written” 4:4, 7, 10).

Since the very beginning, Satan has always been aggressive in his attempts to devour us with his schemes (Gen 3:1; Job 1:6-7; 1 Pet 5:8); but, we can resist him with our faith (1 Pet 5:9).

War in a Life of Peace?

The wave of temptations which pass through a person’s life may be moral, spiritual, doctrinal, and even philosophical; the battle being waged is subsidized by Satan and his emissaries (Matt 25:41; Rev 12:9). Consequently, the scale of the battle he wages is the size of the number of people who have ever lived (Rev 20:2; John 8:44).

The apostle Paul calls attention to the war Satan wages against Christians as well (Eph 6:12). He describes his assaults as “flaming darts of the evil one” (Eph 6:16), but in the final analysis they are just “schemes” (Eph 6:11). These schemes (Grk. methodia) are simply sophisticated deceptions designed to take advantage of a person’s weakness.

Satan’s methodology is to employ calculated deceptions in order to rob the Christian of their moral integrity, their spiritual vibrancy, their doctrinal purity, and to provide philosophical confusion.

He portrays himself as a bringer of “light” when in fact he brings spiritual decay (2 Cor 11:13-15). This activity is designed to undermine Christian peace (Luke 1:79; John 16:33; Acts 10:36; Rom 5:1; 2 Cor 13:11; Eph 2:15).

Close-range Spiritual Carnage

The picture of our warfare is described by Paul in the following way, “for we do not wrestle against flesh and blood” (Eph 6:12).

First, notice the conflict is not a physical one; instead, it is spiritual and ideological. Whatever and whoever Satan may use to oppose God and his people are forces he employs in his spiritual arsenal (Eph 6:12).

Second, the idea related by the word “wrestle” (Grk. pale), is that of close-quarter hand-to-hand combat on the field of battle. The word suggests that while we may be “under siege” as a faith, we have an individual role to stand and fight in battle (Eph 6:11, 13). Nevertheless, victory has already come to the Christian, because Jesus has “overcome the world” (John 16:33).

Third, Paul speaks of the “spiritual forces of evil” besieging us (Eph 6:12). The probing issue here is: what is evil? We can identify evil as crime and hatred; terrorism and genocide. Movies even tend to define evil as an ancient boogie-man creature. However, evil can be seen in religious and spiritual expressions – particularly of false teaching.

Ultimately, evil is behavior that is lived in rejection of God and His will (1 Tim 1:3). Bruce Morton writes an important reminder to God’s people in his excellent book Deceiving Winds:

When we decide to let the Bible collect dust, then we are left with more than merely a literary vacuum; we sow the seeds of what will become evil. Evil has more than a social and civil definition; it is spiritual. And the siege is more than ethical. It is doctrinal as well.[1]

Timothy was warned that defection from the faith would come as a rejection of God word, and the reception of false teachers (1 Tim 4:1-3; 2 Tim 4:1-5). False teaching is evil (Gal 1:6-10; 2 Pet 2:1-22; Jude 3-13).

The Armor of the Christian

Using the language of a war and battle, Paul calls the Christian to “put on the whole [= full] armor of God” (Eph 6:11). The Christian withstands because this armor has already been put on (6:14-18).

The armor represents those aspects of the faith which are foundational for a relationship with our Creator (truth, righteousness, gospel of peace, faith, salvation, the Word). What has saved you will now defend you.

Finally, an element of the Christians weaponry is prayer (6:18). David Williams observes that it is not compared to a piece of armor, but that instead prayer is comparable to “the battle cry of the Christian”.[2] Prayer is described differently than the armor. The armor is already put on, but prayer is an ongoing element of the fight because of its need:

(1) for every circumstance of life, (2) for the duration of life, (3) for every facet of life, and (4) for all the saints.[3]
David J. Williams, Paul’s Metaphors (2003)

A Final Word

As we conclude, there is both a warning and an encouragement in Paul’s discussion of the armor. Evil exists and Satan uses it to deceive us with ideologies and religious experiences that feel right. Be encouraged, however, for we already have the entire arsenal to defend ourselves –Christian faithfulness and the Bible revealing God’s teaching.

Along with this, He will never leave us behind on the field of battle (Heb 13:5-6).

Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” So we can confidently say, “The Lord is my helper; I will not fear; what can man do to me?”
Hebrews 13:5-6, English Standard Version

Endnotes

Bruce Morton, Deceiving Winds: Christians Navigating the Storms of Mysticism, Leadership Struggles and Sensational Worship (Nashville, TN: 21st Century Christian, 2009), 67.
David J. Williams, Paul’s Metaphors: Their Context and Character (Peabody, MA: Hendrickson, 2003), 222.
Williams, Paul’s Metaphors, 222.

Parents, Children, and Training for Worship

On April 28, 2020April 28, 2020 By Jovan PayesIn Articles, Daily Faith, Family Studies, Kingdom Ethics, worship

There is no greater opportunity than the present to reflect on the importance of the home as the training ground of our families for the worship of God.

God has created the home to be the primary vehicle by which young souls are raised “in the nurture and admonition of the Lord” (Eph 6:1-4). In what would become a daily prayer (the Shema), Israel was expected to make the homestead a welcome environment for God-talk (theology), reflection, and spiritual meditation of God’s word:

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.
Deuteronomy 6:4-9 (English Standard Version)

Christians, in keeping with Israel’s identity (Gal 6:16), are expected to continue this focus to make the home a spiritual incubator for faith to blossom within all its members. Faith will often not blossom where its seed is not planted and nor its soil cultivated.

Even though the worship assembly is a primary venue for the whole church to hear the public reading (1 Tim 4:13) and proclamation of God’s word (Acts 15:21), the faith that has meaning is the faith that is transmitted from one generation to the next. Paul reminded Timothy that his faith had its roots in the faith of his mother and grandmother who made him more familiar with the saving and transforming word of God (2 Tim 1:5, 3:14-17).

We are increasing becoming aware of the diverse settings the people of God are forced to encounter as they offer up worship to God and encounter the presence of God in the Word of God. It is important to remember that settings may change but the call to be a worshipping people has not.

Parents, guardians, and those who have children that you raise, remember that worship is not just for the adults, it must be a multi-generational experience. So raise children to participate in worship, be spiritual role models, and provide a pathway to help your children succeed in engaging worship.

Raising Children for Worship

One of the most precious sounds which may “compete” with the sermon is the sound of a babe giggling with their parents. The training of children going through those “noisy” stages as they develop is to be applauded. God loves babies, we -the church- must love babies too.

Remember the words of rebuke that Jesus used toward his disciples who were creating a barrier for the parents that brought their children to Jesus?

And they were bringing children to him that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant and said to them, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” And he took them in his arms and blessed them, laying his hands on them.
Mark 10:13-16 (English Standard Version)

The scene is striking. It certainly underscores the importance Jesus gave to our need to connect our children to him. Churches need to always keep children on their minds. We must never hinder their access to Jesus.

As any engaged parent would agree to, each child has their own unique needs during various stages of development. There may be a genuine need to create a special space that meets these needs. Many church facilities have rooms like a “cry room,” “nursery,” or a “training room.”

For children with special needs, it would be prudent to have a multi purpose room where both the family and their child(ren) may stay connected to the worship of God.

Churches offer a wide range of attempts at “managing” older children during worship, and some of these methods have reinforced the notion that worship is suppose to be “fun” and “entertaining.” Grooming our children with the expectation of “entertainment worship” only sets them up for a failure to engage in the sanctity of worship. It is vital to reinforce that worship is our expression of gratitude and joy toward God, it is not a human-centric experience.

There is no substitute for parents who are raising children for worship. Parents must take a “hands on” approach while the church must develop a culture that helps parents, guardians, and stewards of these children to succeed.

Living as Spiritual Role Models

Parenthood is a huge responsibility, and those who enter into it must realize the awesome task they have assumed upon themselves. In the Psalms, it says, “Behold, children are a heritage from the Lord, the fruit of the womb a reward” (Psalm 127:3). Children are a heritage of souls from the Lord (Psa 127:3).

The prophet Malachi says that one of the goals of the marriage mystery of the “one flesh” is to produce godly children. Read these words:

Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring.
Malachi 2:15 (English Standard Version)

Parents are called upon to teach their children the word of God. This is to be accomplished through exposure to the Bible at home, and by participating the teaching ministries of the congregation.

This means that parents must teach their children the word at home and lead by example by participating with their children in “church services.” Parents, guardians, and stewards must demonstrate that growing in faith is important to them as well. We have too many parents sending their children to “Sunday school,” to Christians schools, to Bible Camps, as if they have done the duty. But unless these children see an example of commitment to faith, these measures are often “baby sitting” by another name.

Children must see their parents living out the teaching of the gospel (Phil 1:27). Children are not unaware of their parents’s hypocrisy. And while there is no excuse for using the poor example of another to justify one’s own spiritual failures (Prov 25:19, Psa 118:8), parents truly leave an indelible mark upon their children’s faith. Be the example they need. Shepherd their souls to the Father.

Providing “In Worship” Training

Providing “in worship” training begins with one simple step: attendance. How do parents expect their children to grow into spiritually sensitive individuals if they are not participating in worship with their children?

Sometimes parents do not have a plan to provide structure for their children during in worship. Remember, for children to succeed they must have right the atmosphere and right the activities.

It is very surprising what little children can do. When age and skill allow, have your children bring notebooks and train them to write down every book of the Bible they hear in the sermon, or every time they hear the word “God,” “Bible,” “Jesus,” “love,” “gospel,” etc. Training the children to take notes can be quite simple and effective for training.

Tote bags of spiritually related materials can be a fantastic resource for training. Bring Bible related children’s books (prayers, Bible stories, etc.), or Bible related coloring books. I know of a congregation which provides tote bags with coloring books and Bible story books with crayons. Another has a children’s bulletin filled with “church related” games and activities, and coloring pages. These can be quite effective in grooming little ones into the atmosphere of worship.

Older children often have other problems to manage. Developing children begin to really test their boundaries, and let’s be honest it can be exhausting to rehash the same battles. This is often where parental battles are won or lost. Parents are called to lead their children. It is “children obey your parents” (Eph 6:1; Col 3:20) not “parents give in to your children.”

Some behaviors can be limited. Attention can be improved by not allowing the youth to stay up so late that they cannot stay awake during services. To reduce the temptation of gaming on their phones, swap out their phone (with their “Bible app”) with a physical copy of the Bible.

Provide your growing youth with interactive activities. For example, have them get a special study notebook that they like. Challenge them to try to outline the sermons and Bible classes they heard. Ask them to write down their own spiritual questions, and leave space to find biblical answers. This forces them to mentally engage the material. This will help develop them to be hears of the word so that they may become doers.

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
James 1:22-25 (English Standard Version)

Conclusion

Parents, where you lead them, they will follow. Don’t give up. You will reap a good harvest soon enough (Gal 6:9). Take a “hands on” approach to the spiritual development of your children; do not expect the church, the “youth group,” or the “youth worker” to do it for you. We must train our children in the way of faith, in hopes that they will continue on with their own faith:

Train up a child in the way he should go; even when he is old he will not depart from it.
Proverbs 22:6 (English Standard Version)

Cadbury Eggs and Frozen Bunnies

On April 12, 2020December 11, 2023 By Jovan PayesIn Articles, Bulletin, Devotional, Discipleship, Easter, Seasonal

In the Hebrew Bible, the verb zākar (“to remember,” “to memorialize,” “to recite”) appears 222 times in 213 verses, used at least once in every book. It finds its most use in the Psalms, appearing 52 times, then Isaiah (24), Ezekiel (21), followed by Jeremiah (16), and Deuteronomy (15). By contrast, the noun zēker (remembrance, memorial) appears 23 times. It appears memory is an important part of a life that reflects on faith and one’s dependence on God.

In the New Testament, several Greek words are translated with “memory” (mnēmē) or a “remembrance” (anamnēsis), “to remember” or “to remind” (mimnéskō). Each of these words has its shade of meaning, but all speak to things that are brought to the foreground of our thoughts after some time has elapsed. Again, in the New Testament, we see that memory serves a significant function.

If you would like to trace these words down throughout Scripture, I recommend an accessible study guide such as Vine’s Complete Expository Dictionary of Old and New Testament Words or Stephen D. Renn’s Expository Dictionary of Bible Words. It will profit your soul to see the range our “memory” is taken by the faithful.

Another profitable way to appreciate the brain is a study of that part of the brain called the hippocampus. It is said to be the place associated with both memory and emotion and the intricate interweaving of both. For example, you go to an event and meet new people. Who would you remember, usually the ones you found interesting or funny (“Memory, Learning, and Emotion: the Hippocampus,” psycheducation.org). I find it particularly ingenious that the place that stores our memories is also the place that attaches emotions to our memories. It is only my opinion, but I believe that makes the hippocampus one of the most important places in the brain.

I want to open my hippocampus and share two stories with you that mean a lot to me. I hope they encourage you. God bless.

Story 1: The Cadbury Creme Eggs of Reconciliation

I grew up with that silly commercial of the white chubby bunny rabbit clucking like a chicken, which then moves aside to reveal the “very unusual” basket with Cadbury Creme Eggs. It is a silly commercial full of nostalgia and a silly candy that is clearly a sugar coma waiting to happen.

Many years ago, my friend Andy changed the way I see this white and yellow creme-filled chocolate egg. Sometimes friendships have moments that test the ties which bind them together, and as I recall, we had one of those times. Then it happened; Andy gave me a Cadbury Creme Egg.

At first, it was just a curious gift. Then I learned that for him it was a symbol of reconciliation. It was a gesture of peace; a demonstration of the renewal of our friendship. I was overwhelmed by that gesture. Even today, it still touches me. That’s right, a Cadbury Creme Egg reminds me of compassion, love, and reconciliation.

So the next time you are having a significant break of friendship, love, or something that belongs to both emotions, let me encourage you to find a gesture to share that will truly speak to them about love, renewal, friendship, and the promise that “with compassion and love, dignity and respect, forgiveness and closure… let’s move forward renewed together.”

Story 2: The Warmest “Frozen” Chocolate Bunny

There is a right way to eat a chocolate bunny. I know this. I have a method. I start by breaking off the ears and then breaking off the tail. Lastly, I work my way through its chocolate torso. There is nothing OCD about it (so I tell myself).

Mom always used to send me a chocolate bunny for Easter, even when I was away at college in Henderson, Tennessee. A few thousand miles was not going to deter her from sending a chocolate gesture of her warmest affection.

This one year, I received a rather large postal package that contained some notes of love and Easter treats; this included a “chocolate bunny.” I unsheathed the bunny from its box and went to break off its ears, but this time it was an impossible task. For you see, my friends, the bunny was plastic.

Over the course of a phone call, I thanked her for the plastic bunny. She responded, “what plastic bunny !? I didn’t send you a plastic bunny! I bought you a chocolate bunny and even placed it in the freezer to prepare it for shipping.” Every time the freezer was opened for any length of time, she yelled, “close that door!”

It became a running gag between us. All her intention (the freezer, the wrapping, the shipping, etc.) to make sure her “baby” knew mom loved him hilariously colored by the frozen plastic bunny. I still possess this gesture of maternal love. Its capacity to bring a smile and a chuckle is a reminder of her love.

The Power of the Divine Gesture of Love

Sometimes we take simple gestures of kindness for granted. A cup of coffee, a stick of gum, a handshake or a pat on the back, a prayer, a text, a hug; even an invite to eat. They go a long way.

What then may we say about God’s great act of love? One of the most famous notions of God’s love is found in the Gospel of John. In the pen of the narrator, we read:

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. ( John 3:16–18 ESV)

The Apostle John reminds us of three profound ones found in the words of Jesus: (1) “This is my commandment, that you love one another as I have loved you,” (2) “Greater love has no one than this, that someone lays down his life for his friends,” and (3) “You are my friends if you do what I command you” (John 15:12–14).

Let us remember these three lasting demonstrations of love. First, there are gestures of love we extend toward each other. Second, Jesus’ death shows His devotion to his “friends,” which His disciples are to follow. Lastly, there is the obedience we offer to Jesus as a gesture of love. What gestures of love and reconciliation are you handing out to others in your service to God? The opportunity to improve your service is closer than you think.