A Biblical Response: Social Justice & the Christian

Yesterday afternoon I read a thought-provoking article entitled, “Is the Gospel No Longer Enough for Black Christians?” by Darrell B. Harrison. I then reposted it with this comment…

“Just finished reading this. Good, biblical thoughts about a very sensitive and explosive topic. We must always remember in our efforts as Christians for justice/change to be had/heard in social areas that the gospel is the power of God unto salvation. The aim and means of our efforts must always be guided by this end. On the other hand, when our efforts as Christians are for justice/change in social areas to be had amidst the Church, the end is then that our actions and views are worthy of the gospel that saved us (Eph 4:1-3, Phil 1:27).

“It is that message which, I fear, is being lost as increasing numbers of black Christians become convinced that their primary loyalty is to an ecclesiastical legacy rooted in a socio-ethno missiology that emphasizes societal reformation apart from spiritual transformation.” #greatword”

A fellow brother, whom I once pastored, asked if I could “provide a biblical example(s) where the apostles/disciples stood up and spoke out against social injustices.” Below is my response. I wrote this with, any believer who may also want to know this, in my mind. May we hear God’s heart and all be edified.

A Biblical Response
When we hear/read “social justice” don’t always equate it to politics or social movements. It is always wise to first ask (or investigate) what context is this “social justice” referring to before assuming what you think the person meant. In my post I explained what I meant without ever using the term “social justice”. I said “justice/change to be had/heard in social areas” and “justice/change in social areas to be had amidst the Church”.

Social means “relating to human society, or the interaction of the individual and the group, or the welfare of human beings as members of society” (Merriam-Webster online).

So my use of “social areas” would be “areas relating to the welfare of human beings as members of society”.

Justice means “the maintenance or administration of what is ‘just’ especially by the impartial adjustment of conflicting claims or the assignment of merited rewards or punishments”; “the principle or ideal of just dealing or right action” (Merriam-Webster online).

So my use of “justice” would be “the principle or ideal of just dealing or right action”.

Thus, my use of “justice/change in social areas” would then mean “the principle or ideal of just dealing or right action in areas relating to the welfare of human beings as members of society and/or the Church”. This is what I mean whenever I communicate something regarding “social justice”. (I also believe this is what it should mean for every Christian).

Here are several biblical imperatives that would be in agreement with my use of social justice:

Rom. 12:17 (ESV)—“Repay no one evil for evil, but give thought to do what is honorable in the sight of all.”

1Thess. 5:15 (NASB)—“See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people.”

Heb. 13:16 (NLT)—“And don’t forget to do good and to share with those in need. These are the sacrifices that please God.”

Tit. 3:14 (NASB)—“Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful.”

Jam. 1:27 (NIV/NLT)—“Religion that God our Father accepts as pure and faultless is this: caring for orphans and widows in their distress and refusing to let the world corrupt you.”

In addition, James the elder in 2:1-17 of his epistle checks the Church about favoritism toward those of an upper socio-economic status and the prejudices toward those of a lower socio-economic status. He’s calling for “justice/change in social areas to be had amidst the Church”. It’s in this context that he declares this truth, “Mercy triumphs over judgment”.

Furthermore, we see a call for social justice in Acts 16:16-40. Apostle Paul delivers a girl from an evil spirit. Her owners get mad and go after Paul. Paul and his companions were unjustly beaten and imprisoned by the local authorities. Miraculously set free by God, Paul saves the jailer from suicide and he and his family end up getting saved. The authorities who unjustly imprisoned Paul and his companions decide to let them go. Paul refuses to leave and calls out the injustice and calls for justice.

Acts 16:37-40 (NIV), “But Paul said to the officers: “They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out.” When the police reported this, the city officials were alarmed to learn that Paul and Silas were Roman citizens. So they came to the jail and apologized to them. Then they brought them out and begged them to leave the city.”

How these biblical imperatives are carried out will look different from believer to believer and context to context, yet they are to always be in accordance with Scripture and never distracting from the gospel. This simple handful of verses is a crystal clear example as to “the principle or ideal of just dealing or right action in areas relating to the welfare of human beings as members of society and/or the Church”. Therefore, so long as these biblical imperatives are being obeyed in a manner in accordance with Scripture and not distracting from the gospel, we should not be criticizing or dismissing fellow believers standing up for justice in social areas or speaking out against social injustices. If anything we should be supporting them because it is biblical to do so, even if it may look different than how they may do so.

Too make sure it’s obvious as to what I’m not saying, I’m not arguing for political agendas or social movements. I am exhorting the Church that being gospel-centric is not contrary to standing/speaking for or reasonably pursuing justice/change to be had/heard in social areas, and even more so to be had within the Church. True biblical social justice is nothing more than the demonstration of the gospel in social areas.

Apostle Peter sums it up well, “Honor all people. Love the brotherhood. Fear God. Honor the king” (1Pet. 2:17, NKJV). Peter hits social justice in every area: in general relations, in Christian relations, and in civil relations. Christ exemplified all of these. As did the first century Church. And so we are too.

9/14/17

What’s the Big Deal Between Men & Women?

This past Sunday (5/21/17), I taught part 5 of my church's relationship series. My topic was, what is now, the title of this blog. I'm not a fan of topicy-topics, and this topic is so broad and so polarizing that up until after both services I was not sure how it was going to be received. Surprisingly, it was received far better than I could've imagined. Awesome how the Holy Spirit works, right! Based on the feedback I received, and since I had manuscripted the whole message (minus the parts where I expounded on the Bible references, and so on), I decided to post it along with the link to the audio sermon. May this not only bless you but challenge you to better understand and obey God accordingly.

I. Introduction
As a student of Scripture and a student of history, I have observed, relating to the topic I’m teaching on today, that a noticeable and touchy complication in relationships is in how men and women regard and treat one another’s similarities and differences. And that is pretty much my objective this morning, to biblically address how men and women are to regard and treat one another’s similarities and differences. In order to do so, I’ll be tackling 4 things: (i)how men and women are similar, (ii)how men and women are different, (iii)how things get complicated, and (iv)how we are to be in regarding and treating one another’s similarities and differences.

Some things to NOTE:

• Topicy-topics are so broad they can pose the problem of the preaching coming across as too narrow. So if by the end, some of you think that I didn’t touch enough or address other specifics, forgive me in advance.
• Most of this won’t be surprising. But it will challenge what we say we believe to be true with how we actually live out what we say we believe to be true.
• A lot of what I’ll be touching on today is applicable for all relationships and interactions with others, not just between men and women. But my context for this message is between men and women. So keep that in mind.

II. How are men and women similar?
-According to Scripture, we are similar universally in...

1. being image-bearers of God (Gen. 1:26-27)
   
   Because God decided in His love, goodness, and grace to create us in His image and according to His likeness, He has placed a divine imprint of value on humankind (both man and woman). And by doing so, God has dignified man and woman above every other aspect of His Creation, including heavenly hosts. So, whether a person believes in Jesus or not, every human (man and woman) is worthy of dignity because their mere existence is God’s testimony of His divine imprint of value upon them. Yet, because of sin, there is a constant depreciation of viewing and treating each other with this value and dignity.
2. our humanness (Gen. 1:27)
   
   You know what this mean? This means whatever trait we can think of for a human, we, both man and woman, share it (minus some biological traits, clearly). And to be sure this is being truly understood, I’ll push in a little further.
   

   The traits that we normally attribute to men or women (e.g. men are physical, sexual, logical, etc; and women are nurturing, sensitive, emotional, etc), the Bible does not declare those things as reserved distinctly for one or the other only. Those differing traits may be true of many men and women, but not all, and they certainly don’t define a man as a “man” or a woman as a “woman”. But that’s exactly what we (society, culture, & the Church) do. For example, there are many women who possess traits normally attributed to men (e.g. toughness, works with their hands, analytical, driven, etc) in which we (society, culture, & the Church) chauvinistically call them “tomboy” or “boyish” or say things like “they wear the pants”, etc); and, there are many men who possess characteristics normally attributed to women (e.g. sentimental, affectionate, docile, etc) in which we (society, culture, & the Church) chauvinistically call them “effeminate” or “soft”, or say things like “he’s not a man’s-man”, etc. If God does not define a man as a “man” or a woman as a “woman” by the traits mankind normally attributes to men and women, then neither should we define each other as such. Because when we do so, we are compartmentalizing our humanness to suit and justify our control or minimization of the other sex (or the same gender).
   

   We, as the Church, through the Holy Spirit, must follow the wisdom of God in Scripture and describe individuals (each man and woman) by how God has uniquely, fearfully, and wonderfully created that man or woman in His image. We have to stop defining men and women by the customary, societal, and cultural qualifiers that overtly and subliminally emphasize the superiority or inferiority of one sex over the other, or by swinging the pendulum to the other extreme and attempt to terminate the distinction between male and female altogether. None of these are right or pleasing to God.

We are co-equal as image-bearers of God and co-equal in our humanness. Until we trust God enough to see this and accept this and stop defining one another by mankind’s flawed opinion and not God’s Word, we will not be able to treat and value each man and woman with dignity and equality.

-According to Scripture, we are similar, exclusively for those who are born-again, in that...
3. we are equal in Christ (Gal. 3:25-29)
   
   What does this mean? This means God makes no distinction between man and woman in our spiritual status in Christ Jesus. We are equal brothers and sisters because we are both equally unconditionally loved by God as daughters and sons. We are both equally seated with Christ in the heavenlies. We are both equally citizens and ambassadors of the Kingdom. We are both equally ministers of the Gospel. We are both equally disciples of Jesus. Neither man nor woman is superior or inferior to the other in Christ. And we should never make the other feel as such.

These 3 are how men and women are similar: (i)in our value in God’s eyes as image-bearers, (ii)in our humanness, and specifically for Christians, (iii)in our spiritual status in Christ. We need to value and treat each other appropriately in these ways, and yes it will be tough, but we can do so through the transforming power of the Holy Spirit.

III. How are men and women different?
-According to Scripture, we are different universally…

1. in our individuality (Ps. 139:13-16)
   
   While your biology defines you as a man or woman (i.e. male = man; female = woman, cf. Gen. 1:27), it is your character (i.e. the sum of your traits, disposition, and convictions) as an individual man or woman that defines what kind of a man or woman you are. When you add how God fearfully and uniquely created you in His image + your sinful nature (which has distorted some of God’s image in you) + how you’ve been nurtured and influenced throughout your life (i.e. “the days that were formed for [you]”) = your individuality that defines what kind of a man or woman you are.
   

   And therein lies another reason why men and women are different, because this equation is filled in differently for each person. Hence, you will never find two of the same individuals. So, men and women, embrace and appreciate your God-shaped individualities without equating superiority or inferiority to the other, because your individuality is what makes you “you” and others “them”.
   

   Now, I’m not saying we have to like everybody. I’m also not saying we have to like everything about everybody. I’m saying because we’re co-equal in value to God, co-equal in our humanness, and (for believers) co-equal in our status in Christ, we have to value and respect the different individualities of other men and women.

-According to Scripture, we are different, exclusively for those who are born-again...

2. in our roles in marriage
   
   Scripture is clear from OT to NT, man has his particular instructions for his role/responsibility as “husband” and woman has her particular instructions for her role/responsibility as “wife”. The most emphatic and defining example of the difference in the roles in marriage is Jesus and the Church (Eph. 5:22-33). Jesus’ marriage with the Church is a model of how the roles in a marriage relationship are to be:

   –Jesus = groom/husband | Christian husband’s role = sacrificial love, servant leadership, and to exhaustively care for, protect, pursue, and value his wife like Jesus does so for His Bride/the Church
   –Church = bride/wife | Christian wife’s role = loving, respecting, pursuing, and following her husband’s lead like the Church does so unto Jesus

   Notice something, Jesus never steps into the Church’s role and the Church cannot step into Jesus’ role. There is a clear and necessary distinction in these roles. To change or ignore this undermines and rejects the nature of the relationship with Christ and His Church as well as the clear instructions to each spouse in Scripture. The consequences of changing or ignoring or disobeying these distinct roles in marriage leads to the same kind of fallout as Adam and Eve—Adam dropped the ball in his role and left his wife vulnerable and that led to sin, death, and destruction entering; Eve dropped the ball in her role and that too led to sin, death, and destruction entering; neither of them were innocent because both stepped outside of their roles.
   
   God gave us these different roles in marriage for two reasons, (i)for our complementary benefit and (ii)when carried out rightly (which we can do because of the indwelling of the Holy Spirit) these roles, even through our imperfect marriage, still portrays the hidden beauty of Christ and the Church....and also of the Holy Trinity.

   –The two, husband and wife, become one flesh = plurality in oneness \ There is plurality in the oneness of God as Father, Son, and Holy Spirit.
   –Husband and wife are equal as image-bearers, equal in their humanness, and equal in Christ, but are also distinct in their individuality and roles \ The Trinity is co-equal as God and distinct in personhood as God.
   –Thus, marriage as also a portrait of the hidden beauty of the Holy Trinity.

   All of this reinforces the severity of marriage, because marriage portrays to a watching world the hidden beauty of Christ’s relationship with His Church and the Holy Trinity. Christian singles should not rush into marriage and Christian spouses cannot afford to be lazy in marriage.

IV. How things get complicated...
For Christians, our normal response to how things get complicated between men and women is what...? Sin. And maybe some of us will include and say “our differences/incompatibilities”, right? Yet as men and women, we complicate relationships not solely because of the generality of sin or because we’re different, but also because sin, selfishness, and fear specifically corrupts how we view our similarities and the good from our differences. And that corruption turns us either chauvinistic toward the other or preferential towards what’s familiar.

So you know what happens then? You get us men who, in our thinking, attitudes, and behaviors, whether knowingly or unknowingly, undervalue or devalue women. So much so, that by the 1800s women began contending for liberation from the discrimination of male domination; and the Bible was the basis for this movement in the US. And from the broader positive perspective of that movement, they were right to use the Bible as we’ve already seen today from our shared similarities. Feminism exists because of the sin of men having consciously and persistently failed at treating women and loving our wives like Scripture commands.

• Men, women are not to be objectified sexually or by their appearance (this includes our wives too). They are image-bearers of God who are to be treated, valued, and loved as such. Be intentional about guarding against your lust and checking your desires for sex because of lust.
• Christian men, as husbands, marriage is not your totalitarian domain. You are to be servant-leaders who follow Jesus’ example in how He leads His Bride/the Church. How you lead your wife affects how she loves you, and that ripples down to how your kids will lead and love their future spouses.
• Men, don’t presume a woman’s role is to motherhood only or to be a stay-at-home wife/mom only. That can (not will, but can) limit the beauty and potential of their God-designed individuality.
• Men, no woman owes you a single thing. You, like they, are indebted to God alone and none other.

You know what else happens because of sin, selfishness, and fear specifically corrupting how we view our similarities and the good from our differences? You get women, yes, you ladies, who, in your thinking, attitudes, and behaviors, whether knowingly or unknowingly, either overvalue men or become manipulative or biased toward men.

• Christian wives, your husband is not an emperor or a savior, you are not a subservient subject or a co-dependent doormat. You are to be lovers of Jesus your Savior and seek to ultimately please Him in your marriage as He has instructed you.
• Christian wives, on the other hand, don’t misapply God’s design for marriage by removing or reinterpreting or reversing the distinct roles He’s clearly and repeatedly laid out in Scripture for both you and your husband—even if your husband isn’t living up to it (cf. 1Pet. 3). Be on your guard against the curse of Eve (cf. Gen. 3:16), because your fleshly desire will be, in some way, for your husband’s role.
• Women, you are not to “use what you got to get what you want”, that is sinful and distorts and devalues the beauty of God’s image in you.
• Women, men are not sugar-daddies or boy-toys or meal-tickets or emotional plug-ins. They too are image-bearers of God who are to be treated, valued, and loved as such.
• Women, don’t assume the worst of men to the point that you become guilty of the same sin committed against you—discrimination, unfairness, chauvinism.
• Women, despite the centuries of male chauvinism, no man owes you a single thing. You, like they, are indebted to God alone and none other.

Bottom line, things get complicated (and real messy) between men and women when we don’t view or treat each other as God defines in Scripture. We must recognize our necessity of each other. Man was incomplete without woman (cf. Gen. 2:20). This would then imply woman was incomplete without man (for she came from man). And since the beginning, they now both come from one another (cf. 1Cor. 11:11-12). Which means neither man nor woman is superior or inferior to the other. In actuality this affirms our necessity and complementation of each other. Otherwise, man and woman would still be incomplete.

V. Conclusion: How we are to be regarding and treating one another…
I started this morning by saying, a noticeable and touchy complication in relationships is in how men and women regard and treat one another’s similarities and differences and that we were going to have to address several things to discover how to biblically deal with this. Throughout my sermon, if you’ve noticed, I have pointed out several things we, as believers, “are to be doing” (and can do because of the Holy Spirit) concerning how we regard and treat one another’s similarities and differences.

1. We are to see and accept our co-equality in value to God, in our humanness, and in our status in Christ, so we can esteem and interact with each other appropriately in these ways.
2. We have to stop defining one another by mankind’s flawed opinion and not God’s Word, so we can treat and value each man and woman with dignity and equality.
3. We are to value and respect our God-shaped individualities as men and women without equating superiority or inferiority to the other, because your individuality is what makes you “you” and others “them”.
4. We are to rightly carry out our distinct roles as husband and wife modeled after Jesus’ marriage to the Church for our complementary benefit and to portray the hidden beauty of Christ and His Church (as well as the Holy Trinity).
5. We must recognize our necessity of each other because we are incomplete without the other.

My hope is that by now you’ve come to realize that the big deal between men and women is that our similarities and differences are good and necessary. Our similarities are good because there is no superiority or inferiority between men and women in our value and dignity—we are co-equal as image-bearers, co-equal in our humanness, and (for Christians) co-equal in Christ. Our differences as men and women are good because in them we can see how they cause us to complement one another and not dominate the other. And our similarities and differences are both necessary because things get complicated (and real messy) between men and women when we don’t view or treat each other as God has defined in Scripture, and thus sin, selfishness, and fear creep in and corrupt that which is good between us.

We must be anchored in the truth of knowing that our similarities and differences are an extension of God’s love, goodness, and grace. Therefore, when we regard and treat one another appropriately in these ways we then are being an extension of God’s love, goodness, and grace to each other; which also means the opposite is true, we are then withholding God’s love, goodness, and grace when we don’t regard and treat one another appropriately in these ways.

I’ll end with some reflections questions and a time of response.

• How are you with treating and valuing each other with dignity and equality?
• How are you with regarding and respecting each other’s individuality?
• How are you representing Christ in these ways toward each other?
• How are you at encouraging and urging other believers to represent Christ in these ways toward each other?

Know that however you respond today, and anything you may have been guilty of from this message, it does not diminish the love, forgiveness, or grace of God toward you in Christ Jesus. He allowed you to hear this today because He loves you, because He has forgiven you, and because He is gracious toward you. So respond to Him today confidently knowing these things.

For unbelievers, what you need to know is that the God that you are running from, rejecting, and rebelling against created you in love and has placed His divine imprint of value upon you. You are valuable to God, so much so that He doubled your value by sending His Son to die for you. I implore you to respond to Him in faith today for your salvation.

Is Abuse Biblical Grounds for Divorce?

Three days ago I received an email from a brother in the Lord with a most interesting question. After answering his email, I thought this would be good to post. From the articles I had read on this topic, I hadn't come across one that I thought answered this question credibly. I hope I have done an adequate job biblically addressing a sensitive and serious subject that has grave ramifications.

NOTE: I have removed some of his email for privacy sake.
__

"Hey it's ________. I met you a couple weeks back.... I had a question for you... _________ mentioned that ___________ believes abuse is biblical grounds for divorce. Can you expound on that and bring clarity? I've only seen two grounds for divorce in the Bible. Adultery and abandonment. I'm curious about abuse as well. Thanks. Hope you're having a great day"
__

Hi ________,

Thanks for reaching out man! I wanted to respond to let you know I have received your email. And I am glad you asked rather than assumed. As a pastor, I appreciate someone wanting to check for biblical backing of a point made in a sermon. It shows you were listening and it holds us accountable to preaching the Word in proper context and interpretation.

Because I cannot speak for what __________ may have had in mind, I am going to answer your question as a merely stand-alone question proposed to me.

The Bible does not directly speak on abuse as grounds for divorce. And that may be because of 3 reasons:

1. God hates divorce (Mal. 2:16). Hence, there is not going to be many reasons for it permitted in Scripture.
2. Because there is no mention of spousal abuse whatsoever in Scripture that must not have been a common thing among the Jewish people during the time span from OT-NT. Thus, we're not going to find a correlating scriptural reference/example.
3. The Bible was not meant to be an encyclopedia. Therefore, we cannot expect to find a direct answer to everything.

Now, some will use 1Cor. 7:15 and stretch it to fit abuse. But that is an improper use of that text in context. If the abusive husband wants the marriage to end or to separate, then that verse can be enacted. Until then, that verse does not fit abuse. There are OT laws concerning violence against others (Exod. 21:12-27) that could be used for the argument of divorce from abuse. But contextually that was not the original intent of those verses. Furthermore, Jesus supersedes those laws by telling us to not resist an evil person but turn the other cheek (Matt. 5:38-39ff). To be clear, Jesus isn't affirming abuse or passivity. The context of that passage with Jesus has nothing to do with marriage. However, He is addressing how we are to rightly respond to mistreatment from another---(no retaliation, retribution, etc)---which can be applied to marriage.

So does that leave married women prey to abusive husbands? No. God hates sin and wickedness. Thus, He hates abuse of every form. And if God goes so far as to say that His wrath burns toward those who afflict widows and fatherless children (Exod. 22:22-24), then no doubt would this also include married women. So, in this case, it would be clear that God is on the side of the abused wife. But, He also hates divorce, which would appear to put abused wives in a catch-22. I believe the answer to this catch-22 is implied in 2 verses:

"Rescue those who are unjustly sentenced to die; save them as they stagger to their death." (Prov. 24:11, NLT)
"But those who won’t care for their relatives, especially those in their own household, have denied the true faith. Such people are worse than unbelievers." (1Tim. 5:8, NLT)

Proverbs 24:11 demonstrates, in this case, that it is clearly acceptable and tactically responsible for an abused wife to rescue herself from her abusive husband (i.e. leave him and/or press charges so she can live). Even more, this is not only an imperative for her but also for anyone else who knows she's being abused (Prov. 24:12). 1Timothy 5:8 demonstrates, in this case because of the nature of abuse, that if there are children or others in an abusive home, it would be uncaring and a denial of faith for an abused wife to remain and allow her kids to remain in that home. And again, this is not only an imperative for her but the verse implies it is also toward any other family member who knows about the abuse.

I believe both of these verses imply that it is permissible and warranted for an abused wife to remove herself (and children) from her abusive husband. Does that removal have to be divorce? Could it be separation? I cannot answer those questions (and neither should anyone else but the wife) because each abuse case is different. What I can say with confidence is that there are biblical grounds for a wife to remove herself (and any kids) from that abusive husband---not out of retaliation or retribution but rather because she's trying to save her life (and care for her kids)---and I believe God is on her side because His wrath burns towards those who afflict others.

I hope that answers your question well enough, brother.

5/10/2017

Psalm 23: Declarations & Assurances for Life

“The LORD is my shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness for His name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever.” (Psalm 23, NKJV)

I have been reading through the Psalms for my morning devotion. I absolutely love Psalm 23. It is one of my most favorites passages in Scripture. As I was reflecting upon it, I was invigorated to worship. I unquestionably believe Psalm 23 is a must scripture memory for every Christian. It is jam-packed with declarations and assurances about God as our Shepherd and us as His sheep. You get 8 actions and assurances about God as our Shepherd that benefit us as His sheep, and 5 additional assurances for us as His sheep.

The 8...

1. “He makes me to lie down in green pastures” (v2a) = He provides us with all we need.


2. “He leads me beside the still waters” (v2b) = He sustains us by way of peace not turmoil.


3. “He restores my soul” (v3a) = He wholly replenishes us.


4. “He leads me in the paths of righteousness” (v3b) = He hand walks us in righteous living for His glory.


5. “You are with me” (v4c) = He goes with us, everywhere, every season; never leaves nor forsakes us.


6. “Your rod and staff...comfort me” (v4d) = He protects and disciplines us for our good.


7. “You prepare a table before me in the presence of my enemies” (v5a) = He sets up His blessings for us, even in the midst of our adversities.


8. “You anoint my head with oil” (v5b) = He overflows us with His blessedness.

The 5...

1. “The LORD is my shepherd” (v1a) = It is part of God's character to shepherd His children (i.e. those who believe in Jesus Christ). He cannot not shepherd us in these ways.


2. “I shall not want” (v1b) = We will never experience true lack because God is our Shepherd. He cannot deny Himself, and He is all-satisfying.


3. “I will fear no evil” (v4b) = We have nothing to ever be afraid of because our Shepherd is always with us. Always!


4. “goodness and mercy shall follow me...” (v6a) = The goodness and mercy of God is always pursuing us, everyday. Everyday and always!


5. “I will dwell in the house of the LORD forever” (v6b) = We will never not be in God's presence because His presence now lives within us through the Holy Spirit.

Is this not thoroughly encouraging? What declarations! What assurances we have! This Psalm, 6 verses long, is loaded with so much truth that we can feast on it for a lifetime. In stormy seasons of life it is a great reminder of our Shepherd and the comfort for us as His sheep. In the sunny seasons of life it is a great encouragement to pursue our Shepherd with all vigor, and also motivation to go find His lost sheep and bring them back into this fold.

Be grateful! Be encouraged! Be empowered! Be exuberant! Be worshipful! The LORD is your Shepherd!

__________
*Philip Keller wrote a fantastic little book on Psalm 23 entitled, “A Shepherds Look at Psalm 23”. A must for every Christian's library.

4/11/2017

#MorningDevoinGenesis

From January until today I have been spending my morning devotion with God in Genesis. No commentaries. Just me, the Holy Spirit, and His Word. Each day I would read either a chapter or multiple chapters, and then I would journal my personal gleanings and takeaways from my reading that morning. Upon journaling I began posting some of them on my social media to share with others. I would bookmark each post with #morningdevoinGenesis (at least on Facebook, Twitter not so much). It appeared many were blessed by them in some way. So, I figured why not post them all as a blog and hopefully bless many more as well!

I almost covered every chapter in Genesis. So go grab a cup of coffee or tea. Sip and read away.

May the Holy Spirit speak to all who read them!

~~~~~~~~~~

Chapters 1-11 of Genesis makes 2 things clear:
1. God is unquestionably sovereign over all.
2. Mankind, post-fall, is inherently sinful.

Chapter 12
Many times God will call us to leave our comfort/what’s comfortable in order to do something great in us and through us to bless others. (Gen. 12:1-3)

Husbands, don’t be afraid of the beauty of your wife like Abraham was. She is your blessing from God. He will protect her. (Gen. 12:11-20)

Chapter 13
Everything that looks good isn't always good. Sometimes things that look good are the center of wickedness & destruction. (Gen 13:10-13) #learningfromLotslessons

Genesis 14
Melchizedek was identified as king of Salem and priest of God (Gen. 14:18). Abram was identified as simply "Abram of God Most High" (Gen. 14:19). Neither is wrong. However, Abram's identification is better. Desire to be identified not by our titles/positions but by our standing in God alone. #knowyouridentity

Genesis 15
"Don't be afraid (insert your name). For I am your shield, your exceedingly great reward." (Gen 15:1). Remind yourself of this truth daily!

Genesis 16
Sometimes our spouses are wrong, but God never is. (Gen. 16:1-2)

God sees all your afflictions and distresses. He’s not blind to it. (Gen. 16:11-13) #trustHim

Genesis 17
There is no longer a physical distinction between the people of God & unbelievers. But there is a spiritual one, circumcision (cf. Rom 2:28-29). Our regenerate heart (i.e. actions, attitudes, motivations, beliefs, obedience, etc) is what distinguishes God's people from unbelievers. #cutoffmyfleshLord

Genesis 18
We serve the LORD through serving others in joy and gladness (Gen. 18:1-5).

During difficulties in life we need to ask ourselves, "Is anything too hard for the LORD?" (Gen 18:14). The answer is always no. Trust God.

It's easy for us to question what God is doing, even wonder if it's the right thing. Yet Scripture says, "Shall not the Judge of all the earth do right?" (Gen 18:25)

#serveGod #trustGod

Genesis 19
Men, stand up for your wives & children. Don't punk out under pressure like Lot did (Gen. 19).

If God tells you to "escape without delay and don't look back lest you be destroyed" (Gen 19:17, 26). Heed His counsel or suffer the consequences!

Genesis 20
Don't put your family in harms way bcuz of your assumptions (Gen 20:1-11). Trust God and walk in wisdom and integrity. #samethemetrustGod #dontpunkoutmen

Genesis 21
God does not forget His promises. He’s already planned when they will be fulfilled. (Gen. 21:1-2)

Parents, trust God with your children so they will become whatever He has for them to become. (Gen. 21:20)

Genesis 22
God sees our obedience to Him as reverence of Him. (Gen 22:1-12)

Genesis 23
Live all the years of your life. Don’t let life pass by. (Gen. 23:1)

Genesis 24
Abraham remembered what God said, then he made his decision in faith trusting God to remain true to His word (Gen 24:1-9). As should we. Saints, remember what God says in His word, then make decisions in faith trusting God to stay true to His character. #morningdevoinGenesis #trustGod #moveinfaith

Genesis 25
Husbands, cover in prayer every barren area of your wife’s life. (Gen. 25:21)

Nothing escapes the sovereign plan of God, even in the womb. (Gen. 25:23)

Genesis 26
Sometimes God brings famine in our lives to get us to move (Gen 26:1-5). Complacency is a killer to mission and vision.

Be careful dads and moms, our children follow us and may even repeat our same mistakes (Gen 26:6-11). Guard them from this. Use wisdom in parenting and the power of prayer to not pass on bad generational patterns.

Don't assume the 1st place God leads us to will be 'the one'. Sometimes God test our obedience and humbles us first to prepare us before leading us to a place for a season to grow & bless us. (Gen 26:17-22, 32)

Sometimes your growth in Christ can intimidate others. Don't take it personal. Bless them instead. (Gen 26:26-31)
Never forget, our decisions can grieve others connected to us. (Gen 26:34-35)

#toomeatynottoshare #receiveandheed #theSpiritspeaksthroughtheWord

Genesis 27
The dysfunction in our families are not outside the sovereign plan of God for our life. He knows what He's doing, even when it may seem like He doesn't. (Gen. 27ff)

Genesis 28
"Behold, I am with you and will keep you wherever you go...I will not leave you until I have done what I have spoken to you" (Gen 28:15). The purposes of God in our life will prevail or God is a liar.

When you realize that you're in the presence of God, tremble in awe and marvel at Him! (Gen 28:16-17)

The place "Bethel" came into being as a memorial after Jacob's encounter in the presence of God (Gen 28:18-19). How often do we relish and remember our intimate encounters with Jesus so much so that we seek to return repeatedly?

#trustHim #seekHim

Genesis 29
Let us never think women cannot be shepherds (Gen. 29:9). The Spirit gifts those in the Body how He wills (1Cor. 12:11).

Husbands, do we love our wives enough that we weep for them and would do double labor for them? We should. (Gen. 29:11-28) #guilty #helpmelovemywifeLord

Genesis 30
Jacob said "my righteousness will answer for me in time to come" (Gen 30:33). How true is this? Either your righteousness will answer for you before God or Christ righteousness in you will answer for you before God.

Genesis 31
Jacob called God "the Fear of Isaac" (Gen 31:42, 53). Powerful! "The LORD of hosts, Him you shall hallow; let Him be your fear, and let Him be your dread" (Isa 8:13). #feartheLORD

Genesis 32
We need to repeatedly proclaim to ourselves, "I will never let You go God. No matter how much I have to wrestle in my life, no matter how out of place my life gets, I will never let go bcuz of how You have blessed me with You." (Gen 32:24-29)

Genesis 33
It is the leader's responsibility to know the state of those who follow them and how fast or slow a pace they should lead for their people's benefit. (Gen 33:14)

Genesis 34
Inordinate affection can lead to obsession and destruction. Be careful. (Gen. 34)

Genesis 35
Repentance gets our heart and mind right for worship. (Gen 35:1-2)

Sometimes God will birth in us and through us something we may not see as beloved but others will, and yet it will be brought forth with great sacrifice. (Gen 35:16-19)

Genesis 37
Sometimes your God-given dream may lead you into some unfortunate events. But don't think God is not the One orchestrating the outcome for His glory and purposes. (Gen. 37) #trusttheSovereignOne

Genesis 38
2 lessons learned from Judah, the son of Jacob, in Genesis 38:1-26. Temptation can appear more appealing during the difficult times when we need to be comforted. And it's during those times that we need our community of faith around us, supporting us, bcuz in those weak moments it's easier to give into the sins we would otherwise say no to on a good day. #gottawatch #communityisnonnegotiable

Genesis 39
From the story of Jospeh, we see that the favor of God = the Lord is with you in what you do and what is done to you. (Gen 39:1-23)

An obedient believer can be an unbeknownst blessing in all their environments and a witness for God (Gen 39:3, 5). Don't shortchange your obedience or be resistant to being a blessing in your environments, see it as an opportunity for God to be made known.

Don't assume temptations are one and done. Some temptations are persistent and ongoing until you slip and give it an entrance to catch you up (Gen 39:7-18). But don't fret, our slips and falls and the schemes of the enemy to destroy us don't catch God by surprise. The grace of God keeps us in our slips/falls and in the enemy's plots and He sets us up for some greater purpose in His plan (Gen 39:19-23).

Prison doesn't have to be prison when God is with you. (Gen 39:21-23)

Genesis 40-41
Man, so much in a chapter and a half of Genesis. I probably could've noticed more. Heart check definitely this morning.
1. Serving others with the right heart can redeem a bad situation and create opportunities for God's glory in your life (Gen 40:4-8). Do we trust God enough to do this? Now, this doesn't mean it will be a quick turnaround, it may take a while for something to come of it (Gen 41:1ff). Nonetheless, we are to trust God and continue to serve others faithfully (in whatever way that may be).
2. When your spirit is troubled, who do you call upon? Pharaoh called upon his ghostbusters (Gen 41:8). What about you?
3. Joseph's gift made room for him and brought him before a mighty man (Gen 41:9-15, cf. Prov 18:16). Serve others (w/the right heart) faithfully, who knows whom God may lead you before.
4. Serve others (w/the right heart) in such a way that your reputation of service speaks highly of you. (Gen 41:15)
5. Always defer the praise of your gifts to the giver of the gifts --> God and His glory. (Gen 41:15-16)
6. When God shows you what He's gonna do, you heed. When God repeats Himself, take heart. (Gen 41:25-32)
7. Bcuz everything has a season. Have a plan for the seasons of famine. You don't know when it may happen or whom God may send to you for that wisdom. (Gen 41:33-37)

#serveGodthroughservingothers #servefromtherightheart #alwaysdefertoGodsglory

Genesis 42
1. Joseph tested his brothers' words to verify their truthfulness, even though he knew they were telling the truth (Gen 42:16, 20). How much more us with those who claim to be speaking truth?
2. When things start to go badly we're quick to blame God (Gen 42). What we don't see is that it is part of His set-up for our future.

#stopbeinggullible #testeveryword #trustGod #Godgotthis

Genesis 43
At times it may be difficult, but do what is right and trust God with the outcome. (Gen 43:8-14)

How great is it to know that in Christ we can sit at the same table with different ethnicities & social classes. Oh how the OT saints would've loved that privilege. (Gen 43:32) #allarewelcome #nomoreseparation

Genesis 44-45
1. Don't be so quick with your words. You may commit to something you will regret later. (Gen 44:8-10, cf. Eccl 5:2)
2. Honoring your commitments with the right heart can unknowingly impart grace in situations. (Gen 44:30-45:1)
3. In God's economy don't ever think your decisions are for your purposes alone. God's purposes will always prevail overall, even through our decisions. (Gen 45:4-8)
4. Reconciliation is beautifully intimate. (Gen 45:9-15)
5. Sometimes the greatest blessings from God can cause us to doubt momentarily (it's too unbelievable) but then revive us for the next season. (Gen 45:25-27)

Genesis 46
Let us not presume that God does not or cannot still speak to ppl through dreams. Who knows, maybe God knows some ppl need the shock value. (Gen 46:2)

Genesis 49
In Genesis 49:5-7, Jacob said Levi was an instrument of cruelty, angry, and self-willed, and that he wouldn't be part of Levi's council or union. Yet, the tribe of Levi is where the priests came from. Ponder that. The takeaway: Don't assume every pastor will come from a pristine past. All of us were once instruments of self and some of us were instruments of cruelty. Now we're redeemed as instruments of God's grace. #wontHedoit #thescandalofgrace

Be careful not to bear other people's burdens too much that you become enslaved (Gen 49:14-15). Use wisdom and moderation.

How's that for a legacy, being remembered and spoken of as someone who uses/d beautiful (edifying) words. (Gen 49:21)

How's that for a legacy, being remembered and spoken of as someone who remained strong and faithful by God through adversity. (Gen 49:22-24)

Genesis 50
Scripture demonstrates that we (believers) should not seek personal retribution upon those whom may have a valid reason for it; for we are not in the place of God, and what was meant by their evil against us in reality was permitted by God for our good (and possibly others) in some way. (Gen 50:15-21)

March 8, 2017

Encouragement & Wisdom for Leaders #1: Psalm 141:8-10

Once a week, during the end of 2015, I would spend time reflecting on a passage of Scripture and include it in my weekly Leaders Briefing email along with offering wisdom for leadership development to encourage the leaders I'm over at my church. I'll be sharing some of these Scripture encouragements and leadership wisdom here for the next coming weeks to encourage others. Hopefully they do just that.
__________

"But my eyes are fixed on You, Sovereign Lord; in You I take refuge—[leave me not defenseless!]. Keep me safe from the traps set by evildoers, from the snares they have laid for me. Let the wicked fall into their own nets, while I pass by in safety."
-Psalm 141:8-10 (NIV)

You have no other shelter but God in this world and in your battle against sin and your enemies, and He will not leave you defenseless! However, it is your responsibility to keep your eyes (mind & heart) fixed on your Sovereign Lord.

In this Psalm, David himself is crying out to God for safety from snares caused by himself and set by other people's sin. As Christian leaders, there are many traps laid out before you to cause you to fall, fail, become disqualified, or abandon what God has called you to do. Some of these traps (snares) are self-imposed, some sin-imposed, and some other-imposed. Pray like David for your daily safety from traps caused by you or set against you, and also be intentional on keeping your eyes (mind & heart) fixed on your Sovereign Lord, who is your only refuge and has not left you defenseless!

11/2/15

The "Idea of Love"

In the wake of the Bruce Jenner controversy, I saw many professing "Christians" comment to other "Christians" who disagree––with Bruce Jenner, how the media and society has portrayed it, and what the Bible has to say about it––with the (now) old catchphrases, "God loves and accepts everyone", and, "This is why Christians are considered intolerant now, because they hold to narrow-minded principles in an out-dated book", and, "Jesus taught love not division". When these things are written by unbelievers, that's to be expected. Apostle John writes, "the world does not know us, because it did not know Him" (1Jn. 3:1b, NKJV). But to see comments like these from professing "Christians" always lead me to question, at worst, are they truly born-again, or at best, are they that benighted. There is simply no way a biblically-grounded born-again disciple of Jesus can utter statements like these from their heart. But the problem goes much deeper.

Far too many people (professing "Christians" and non-Christians alike) are reinterpreting God's "love" to include tolerance and acceptance for everyone and everything. Thus they strip "love" from the biblical God and plain reality, and make "love" an illogical, subjective, humanistic, fanciful "idea" which imposes unrealistic expectations that benefits whomever determines the definition and context of the "idea of love" at that time. It is commonplace now to hold this "idea of love" worldview and interpretation. And by commonplace I mean there has been a normalizing of desensitization toward this hazardous view and interpretation. This commonplace has also crept into the church pews and pulpits, small groups, bible studies, and Christian colleges, bookstores, and blogosphere. In North America and Europe this commonplace now sits proudly in the front row and publicly speaks as if it's a member of the Church. It is a ravenous wolf dressed in sheepskin.

The "idea of love" has no fundamental point. It's a formless "idea" able to be configured to the liken of whomever. In contrast, the fundamental point of knowing and understanding God's love is His unchanging Scripture properly interpreted (because we all know Scripture can be interpreted to say and affirm anything). In Scripture we see God's love is unconditional and has been demonstrated on all mankind in the life, death, and resurrection of His Son, Jesus. But we also see in Scripture God's love is holy and not tolerant and accepting of everyone or everything. Here are 3 examples:
1. God hates sin.

"There are six things the Lord hates—–no, seven things He detests: haughty eyes, a lying tongue, hands that kill the innocent, a heart that plots evil, feet that race to do wrong, a false witness who pours out lies, a person who sows discord [among brethren]." (Prov. 6:16-19, NLT)
"You must not worship the Lord your God the way the other nations worship their gods, for they perform for their gods every detestable act that the Lord hates. They even burn their sons and daughters as sacrifices to their gods." (Deut. 12:31, NLT)

2. God hates the wicked.

"God is a just judge, and God is angry with the wicked every day." (Ps. 7:11, NKJV)
"The Lord tests the righteous, but His soul hates the wicked and the one who loves violence." (Ps. 11:5, ESV)

3. God's special love is only bestowed on His children––which means there is partiality with God's love.

"See what great love the Father has lavished on us, that we should be called children of God!" (1Jn. 3:1a, NIV)

Also in Scripture, we, the people of God, are told that if we "love" and revere God we are to "hate" evil. This is clearly not teaching tolerance and acceptance of everyone or everything.

"You who love the Lord, hate evil!" (Ps. 97:10, NKJV).
"The fear of the Lord is hatred of evil." (Prov. 8:13, ESV).

We see God's love (and teaching) in Scripture stands in direct opposition to this reinterpretation of His "love". It's one or the other, God's love as revealed in Scripture or God's "love" as reinterpreted in the "idea of love".

In addition, the reality of "authentic love" between humans must too display partiality at times; it cannot logically and realistically be tolerant and accepting of everyone and everything. An example of this is a man whom genuinely loves his wife and children will not choose the life of another over his wife and children. Even more, a man whom genuinely loves his wife and children will defend their life, if need be, to the point of death of himself or another. Or, a parent whom genuinely loves their children will not be tolerant and accepting of someone molesting or abusing their children. When people with "authentic love" for another have a choice to make, more times than not, they logically and instinctively will choose the one whom they love more over the one whom they least love. This indicates the reality of "authentic love" as not being absolutely tolerant and accepting of everyone and everything.

Those who hold to the "idea of love" are living an illusion. That "love" that supposedly is tolerant and accepting of everyone and everything is a fantasy. It's not real. It can never be real. Those who demand the biblical God and others to hold to this "idea of love" are delusional and self-refuting, because (i)their belief is "firmly maintained despite being contradicted by what is generally accepted as reality or rational argument"*, and (ii)they themselves are not being tolerant or accepting of the biblical God or others who disagree with their "idea of love".

In no way am I saying that as Christians we are not to "love" others. Loving others is a direct command from Jesus (Matt. 22:36-40). We obey our Lord, no matter what. However, loving others in a subjective, humanistic fashion is not the "love" Scripture teaches. The "love" Scripture teaches is patient, kind, gentle, humble, unselfish, hopeful, and many other favorable virtues (1Cor. 13:3-8). Yet, the "love" Scripture teaches also does not rejoice in/with sin but rejoices in the truth, does not behave rudely, does not love this world nor the things of this world, hates evil, and much more (1Cor. 13:3-8, 1Jn. 2:15). Scripture teaches believers a balanced, holy love (like that of their Savior & God), not a subjective, humanistic "idea" (like that of the world). So yes, we as believers are to love others, but in accordance with all of Scripture not only the virtues some deem favorable because they're more likable to others, but also the virtues that may/will pit us against the world as well.

When I started writing this it was suppose to be a tweet. After I realized it was more than 140 characters, I said it'll be a Facebook post. But, once I saw I had multiple paragraphs I decided to post it as a blog article. This has nothing to do with Bruce Jenner. It was the comments from professing "Christians" in defense of Mr. Jenner that were the tipping point and ushered me to write. This is about the poisonous and deadly deception of viewing and interpreting God's holy love as revealed in His holy Word through the lenses of this illogical, subjective, humanistic, fanciful "idea of love". This is about how this "idea of love" is not even in touch with reality and an innumerable amount of people across generations and countries are dismally lost in it's illusion. If you are a professing "Christian" and you continue in this deception you may prove yourself not truly one of His regenerate children (e.g. 2Thess. 2:10-12), and if you die in that state of deception you will find out firsthand how God's holy love is not what you thought when you experience the hell for those He hates (Prov. 16:4-5, 1Thess. 1:6-9). Please hear my heart, my previous sentence is not from a harsh place (though I'm sure it may have been received as such). As Apostle Paul writes in 2Thess. 3:15, "do not count [them] as an enemy, but warn [them] as [brethren]" (NKJV). I am simply pointing out another biblical reality that opposes this "idea of love": "Those who refuse to embrace the Word of Truth have not been saved by the truth and are furthering their own deception."**

My hope and prayer is if any of this is true in your life you come to repentance and escape the snare of the enemy. You cannot hold to two opposing beliefs, for in your heart you will uphold one and reject the other (e.g. Matt. 6:24).


____________________
*1. Dictionary. Version 2.2.1. Apple Inc
**2. Quote from sermon, "Trick, Cheat, Deceit, or the Word pt. 6"

June 5, 2015

Can there be a "gay Christian"?

Can there be a "gay Christian" is a question that is now controversial and provoking. Some people answer differently, and others simply want a reasonable answer for it. My answer may shock you. So, I am writing this article for no other reason than to answer this question clearly, concisely, and biblically. Some sincere believers and seekers out there may not know the true biblical answer to this question. And so I'd like to share it, hopefully without inciting a cyber-riot.

For Your Clarification
Before we go on, let's get the obvious question out the way. Does the Bible condemn homosexuality as a sin? Yes, God Himself says do not commit homosexual acts, and that it is an abomination (Heb. toebah)---that is, it is disgusting and immoral in God's eyes (Lev. 18:22; 20:13, cf. Rom. 1:26-32, 1Tim. 1:9-10). But it is a sin no different than any other sin. Does it have different consequences in an individual's life or society? Yes, but all sin still ends in further rebellion, lawlessness, destruction, and eternal separation from God.

Now, allow me to clear up a misunderstanding, one that is typically unaddressed but assumed to be the same, and that is between the concepts of "struggle" and "lifestyle". Some people may ask this question (can there be a "gay Christian"?) no differently than asking can someone be a fornicating Christian, or a Christian liar, or a prideful Christian, or a Christian addict, and so forth. This thought implies a "struggle" rather than a "lifestyle". So, someone asking this question in this context may very well be asking can there be a Christian struggling with homosexuality ("a gay Christian")? And the answer to this is...of course! The same way there can be Christians struggling with sin or carnal desires such as porn, or lying, or false teachings, or drugs and alcohol, or conceitedness, or idolatry, and so on, there can be Christians that struggle with homosexuality.

"Struggling" insinuates resistance, which means in order to call it a "struggle" one has to be desiring and striving against 'said' sin/temptation/carnal desire. On the other hand, "lifestyle" insinuates no resistance, which means one is living in 'said' sin/carnal desire (i.e. practicing it willfully/ presumptuously) with no desire to change or please God and no disgust for the sin/carnal desire. See the difference? So before we're quick to answer anyone who asks this question about being a "gay Christian", let's be sure to get more understanding of what they mean first. They may be speaking about something different than what we assume, and we may very well answer their question wrongly and cause harm in someway.

Fruit From Which Tree?
Christians "struggle" with many things, because we're in this body of sin/sin nature (Jam. 4:1, 1Pet. 2:11), but there will be evidence/fruit in a Christian's life that they have been truly born-again as a new creation in Christ (2Cor. 5:14-17, 1Pet. 4:1-3, Matt. 3:8-10; 7:21-23; 12:33-37, Prov. 12:12b). All true born-again Christians possess the Holy Spirit (Jn. 14:16-17, Rom. 8:16, 1Cor. 6:11), and there will be evidence/fruit of the Holy Spirit in that person's life (Rom. 8:13-15, Gal. 5:16-18, 22-25, 2Tim. 1:7). If there is no evidence of the Holy Spirit (i.e. a desire for His desires, a desire to please God, the attitude that Jesus is Lord over your life, bearing His fruit, and a disgust towards sin) in a professing Christian's life, the Bible says that person is not truly saved (Rom. 8:5-9). You can "say" you're saved because you made "a confession of believing in Jesus' death and resurrection", but the Holy Spirit is the confirmation/the assurance of the sincerity of your salvation. So to think, believe, or profess to be born-again/a new creation in Christ, yet living/practicing a "lifestyle" of sin, and exhibiting no evidence of the Holy Spirit is a misnomer (Eph. 4:17-24, 2Tim. 2:19). It is biblically and logically incompatible, and for a person to continue to insist that this contradiction is not a contradiction but a true statement is deceived or *schizophrenic.

"4 Everyone who commits (practices) sin is guilty of lawlessness; for [that is what] sin is, lawlessness (the breaking, violating of God’s law by transgression or neglect—being unrestrained and unregulated by His commands and His will). 5 You know that He appeared in visible form and became Man to take away [upon Himself] sins, and in Him there is no sin [essentially and forever]. 6 No one who abides in Him [who lives and remains in communion with and in obedience to Him—deliberately, knowingly, and habitually] commits (practices) sin. No one who [habitually] sins has either seen or known Him [recognized, perceived, or understood Him, or has had an experiential acquaintance with Him]. 7 Boys (lads), let no one deceive and lead you astray. He who practices righteousness [who is upright, conforming to the divine will in purpose, thought, and action, living a consistently conscientious life] is righteous, even as He is righteous. 8 [But] he who commits sin [who practices evildoing] is of the devil [takes his character from the evil one], for the devil has sinned (violated the divine law) from the beginning. The reason the Son of God was made manifest (visible) was to undo (destroy, loosen, and dissolve) the works the devil [has done]. 9 No one born (begotten) of God [deliberately, knowingly, and habitually] practices sin, for God’s nature abides in him [His principle of life, the divine sperm, remains permanently within him]; and he cannot practice sinning because he is born (begotten) of God. 10 By this it is made clear who take their nature from God and are His children and who take their nature from the devil and are his children: no one who does not practice righteousness [who does not conform to God’s will in purpose, thought, and action] is of God; neither is anyone who does not love his brother (his fellow believer in Christ)." (1Jn. 3:4-10, AMP)

Some may say, "What does this mean for the Christians that may fall into rebellion, are they really a true born-again believer or a misnomer?" True believers do fall at certain points in their life. This has happened to David, Peter, myself, and many other faithful people of God throughout the centuries. "The marks of a true believer will stand true compared to those of a poser. Though a true believer will fall---i.e. to certain temptations (lust, anger, pride, self-righteousness, etc) or at worse into temporary rebellion---they will get back up again just as the Bible says- Prov. 24:16, Ps. 37:23- 24. Repentance is ever present with a true believer, but not so with a poser."**

Can There Be...

So, can there be a "gay Christian"? Yes, a true born-again believer can "struggle" with homosexuality. Yes, true born-again believers can fall to temporary rebellion in a homosexual relationship the same way one can fall to temporary rebellion in a heterosexual relationship. But repentance (an evidence of the Holy Spirit) will be ever present with a true believer for the Holy Spirit's role is to convict and sanctify believers, and complete His good work (Gal. 5:17, Phil. 1:6, 1Thess. 5:23-24). However, to claim or sincerely believe oneself to be gay (and/or believe you were born that way) and to be living in/presumptuously practicing a homosexual "lifestyle", the answer is no, a true born again believer cannot be a "gay Christian". To claim to be a "gay Christian" (not a Christian struggling with homosexuality) would be equivalent to someone claiming to be a Christian Muslim or a Christian Satanist, it's oxymoronic. Two opposing identities cannot coexist as one agreeable identity, that is schizophrenia. It is God's will that His born-again children be pure from sexual immorality, and anyone who rejects this rejects God (1Thess. 4:1-8). You cannot be a "gay Christian".

I believe we have drifted too far from clearly understanding the biblical gospel of Jesus Christ. Jesus, because of His amazing grace and unconditional love for His creation, came (when He didn't have to) into His creation to be crucified for God-hating, God-rejecting, rebellious, self-centered, and sinful humankind---that's all of us, no one is a good person in God's eyes, we're all sinners deserving of His judgment regardless of any "good things" we may do. Jesus received the full weight of God's righteous fury for our sin, that eternal wrath we all deserve. He didn't simply give His life for His enemies as an act of chivalry, He sacrificially stood in the place of His enemies' deserved eternal punishment. Think about that....He jumped in the electric chair for---murderers, rapists, molesters, that is what every sinner is, we're all the vilest things you can think of---us who deserved to be in the electric chair, while we're all spitting at Him and ridiculing Him and screaming at Him telling Him to move out the way and mind His business..."this is my life, I'm the only 'god' around here, I can live and do as I please", He was willingly strapped in and electrocuted (without limitations) for us. He became our sin for us, our scapegoat. Then, after being crucified and receiving the fullness of God's righteous fury for His enemies sin, He conquered death for those same enemies/sinners by rising from the dead. But only those who recognize their sinful and unrighteous standing before God and sincerely believe and trust in what Jesus did for them will be rescued/saved from this righteous fury of God on sin. This gospel is the power of God unto salvation! One cannot say they believe this and not be changed (1Pet. 1:13-25).

Choose Your Destination
So here's where we land...

1. If you are a professing or closet homosexual, this is your destination...a one-way trip to God's righteous wrath for eternity. If you die today you will find yourself in the face of God's judgment, unless you repent and believe (Jn. 3:36, 1Cor. 6:9, Eph. 5:5, Rev. 21:8). I hope and pray that you do.
2. If you are a professing or closet homosexual who believes you are a Christian, it is a psychotic*** thing to believe that you truly understand this reality of sin, sin's eternal penalty, Jesus redeeming you from sin's penalty and power, and the Holy Spirit which raised Jesus from death living within you and making you a new creation, and still believe or claim to be gay and live that lifestyle (Rom. 6:1-23, Gal. 5:19-21). You my friend are deceived and are destined for God's righteous wrath for eternity. If you die today you will find yourself in the face of God's judgment, unless you repent and believe (Jn. 3:36, 1Cor. 6:9, Eph. 5:5, Rev. 21:8). I hope and pray that you do too.
3. For my brethren who are struggling with homosexuality, remind yourself daily of the gospel which saved your souls, remind yourself what He did to save you and why He saved you, cry out to the Holy Spirit to give you a desire for His desires and to break you and make you more into His likeness by any means necessary, immerse yourself in His Word and prayer, and also connect with other mature believers who have experienced consistent victory in this struggle. Do not allow this struggle to pimp you out like it did before your were redeemed. You have the power and presence of the Holy Spirit within you, and you have been called to sanctification. You run and fight until exhaustion for the glory of your risen King and what you know is laid up for you (1Cor. 6:18-20; 9:24-27, 2Cor. 5:9-10; 6:14-7:1).

I know some will not like what I have written. I'm sure some may label it hate speech, and say I'm being intolerant, judgmental, and a fundamentalist. But I call this article "love speech", because I love you enough to tell you the truth. And if I am intolerant, my intolerance is toward the deception of the sin not you personally. I want you to be rescued from your sin, and bondage, and deception. I am not passing judgment either, I have no reason to judge nor am I the Judge, I'm simply explaining the truth. If you feel judged, then the truth is that which judges you not me (Jn. 12:48). Also, I know some may say, "God is love and well God loves me and accepts me just the way I am." And to you I say, yes, God is love, but God is holy love not unholy love. And yes He does love you, but He loves you to the point of transforming you into His likeness. God's holy love cannot nor will not allow you or enable you to remain the same sinful, rebellious enemy He was crucified for. God's holy love was the motivation which poured out His righteous wrath on His Son for your sin, not so you can continue to live in that sinful lifestyle and use His love as a justification for it (Jn. 3:16-21). That is a lie and it will cost you your eternity believing it. Repent and believe the truth.


I hope this article has answered this question clearly, concisely (ok, maybe not concisely), and biblically. I hope I have helped believers and seekers out there know the true biblical answer to this question.

__________
*1. Schizophrenic, in general usage, is a mentality or approach characterized by inconsistent or contradictory elements.
**2. Discipleship State of Mind, p. 114
***3. Psychotic: denoting or suffering from psychosis---a severe mental disorder in which thought and emotions are so impaired that contact is lost with external reality.

5/7/13

Is the Sabbath Still Required for Christians?

Is the Sabbath Still Required for Christians?

-Thomas R. Schreiner

EDITOR'S NOTE: The following is an excerpt from 40 Questions about Christians and Biblical Law by Thomas R. Schreiner (Kregel Academic & Professional).

Believers today continue to dispute whether the Sabbath is required. The Sabbath was given to Israel as a covenant sign, and Israel was commanded to rest on the seventh day. We see elsewhere in the Old Testament that covenants have signs, so that the sign of the Noahic covenant is the rainbow (Gen. 9:8-17) and the sign of the Abrahamic covenant is circumcision (Gen. 17). The paradigm for the Sabbath was God's rest on the seventh day of creation (Gen. 2:1-3). So, too, Israel was called upon to rest from work on the seventh day (Exod. 20:8-11; 31:12-17). What did it mean for Israel not to work on the Sabbath? Figure 5 lists the kinds of activities that were prohibited and permitted.

The Sabbath was certainly a day for social concern, for rest was mandated for all Israelites, including their children, slaves, and even animals (Deut. 5:14). It was also a day to honor and worship the Lord. Special burnt offerings were offered to the Lord on the Sabbath (Num. 28:9-10). Psalm 92 is a Sabbath song that voices praise to God for his steadfast love and faithfulness. Israel was called upon to observe the Sabbath in remembrance of the Lord's work in delivering them as slaves from Egyptian bondage (Deut. 5:15). Thus, the Sabbath is tied to Israel's covenant with the Lord, for it celebrates her liberation from slavery. The Sabbath, then, is the sign of the covenant between the Lord and Israel (Exod. 31:12-17; Ezek. 20:12-17). The Lord promised great blessing to those who observed the Sabbath (Isa. 56:2, 6; 58:13-14). Breaking the Sabbath command was no trivial matter, for the death penalty was inflicted upon those who intentionally violated it (Exod. 31:14-15; 35:2; Num. 15:32-36), though collecting manna on the Sabbath before the Mosaic law was codified did not warrant such a punishment (Exod. 16:22-30). Israel regularly violated the Sabbath—the sign of the covenant—and this is one of the reasons the people were sent into exile (Jer. 17:21-27; Ezek. 20:12-24). 

FIGURE 5A: WORK PROHIBITED ON THE SABBATH 

Kindling a fire-                  Exod. 35:3
Gathering manna-             Exod. 16:23-29
Selling goods-                   Neh. 10:31; 13:15-22
Bearing burdens-               Jer. 17:19-27 

FIGURE 5B: ACTIVITIES PERMITTED ON THE SABBATH 

Military campaigns-           Josh. 6:15; 1 Kings 20:29; 2 Kings 3:9
Marriage feasts-               Judg. 14:12-18
Dedication feasts-             1 Kings 8:65; 2 Chron. 7:8-9
Visiting a man of God-       2 Kings 4:23
Changing temple guards-   2 Kings 11:5-9
Preparing showbread and putting it out-   1 Chron. 9:32
Offering sacrifices-            1 Chron. 23:31; Ezek. 46:4-5
Duties of priests and Levites-  2 Kings 11:5-9; 2 Chron. 23:4, 8
Opening the east gate-      Ezek. 46:1-3 

During the Second Temple period, views of the Sabbath continued to de­velop. It is not my purpose here to conduct a complete study. Rather, a number of illustrations will be provided to illustrate how seriously Jews took the Sab­bath. The Sabbath was a day of feasting and therefore a day when fasting was not appropriate (Jdt. 8:6; 1 Macc. 1:39, 45). Initially, the Hasmoneans refused to fight on the Sabbath, but after they were defeated in battle they changed their minds and began to fight on the Sabbath (1 Macc. 2:32-41; cf. Josephus,Jewish Antiquities 12.274, 276-277). The author of Jubilees propounds a rig­orous view of the Sabbath (Jubilees 50:6-13). He emphasizes that no work should be done, specifying a number of tasks that are prohibited (50:12-13). Fasting is prohibited since the Sabbath is a day for feasting (50:10, 12). Sexual relations with one's wife also are prohibited (50:8), though offering the sacri­fices ordained in the law are permitted (50:10). Those who violate the Sabbath prescriptions should die (50:7, 13). The Sabbath is eternal, and even the angels keep it (2:17-24). Indeed, the angels kept the Sabbath in heaven before it was established on earth (2:30). All Jewish authors concur that God commanded Israel to literally rest, though it is not surprising that Philo thinks of it as well in terms of resting in God (Sobriety, 1:174) and in terms of having thoughts of God that are fitting (Special Laws, 2:260). Philo also explains the number seven symbolically (Moses, 2:210). 

The Qumran community was quite strict regarding Sabbath observance, maintaining that the right interpretation must be followed (CD 6:18; 10:14-23). Even if an animal falls into a pit it should not be helped on the Sabbath (CD 11:13-14), something Jesus assumes is permissible when talking to the Pharisees (Matt. 12:11). In the Mishnah thirty-nine different types of work are prohibited on the Sabbath (m. Shabbat 7:2). 

I do not believe the Sabbath is required for believers now that the new covenant has arrived in the person of Jesus Christ. I should say, first of all, that it is not my purpose to reiterate what I wrote about the Sabbath in the Gospels since the Sabbath texts were investigated there. Here it is my purpose to pull the threads together in terms of the validity of the Sabbath for today. Strictly speaking, Jesus does not clearly abolish the Sabbath, nor does he violate its stipulations. Yet the focus on regulations that is evident in Jubilees, Qumran, and in the Mishnah is absent in Jesus' teaching. He reminded his hearers that "the Sabbath was made for man, not man for the Sabbath" (Mark 2:27). Some sectors of Judaism clearly had lost this perspective, so that the Sabbath had lost its humane dimension. They were so consumed with rules that they had forgotten mercy (Matt. 12:7). Jesus was grieved at the hardness of the Phari­sees' hearts, for they lacked love for those suffering (Mark 3:5). 

Jesus' observance of the Sabbath does not constitute strong evidence for its continuation in the new covenant. His observance of the Sabbath makes excellent sense, for he lived under the Old Testament law. He was "born under the law" as Paul says (Gal. 4:4). On the other hand, a careful reading of the Gospel accounts intimates that the Sabbath will not continue to play a significant role. Jesus proclaims as the Son of Man that he is the "lord even of the Sabbath" (Mark 2:28). The Sabbath does not rule over him, but he rules over the Sabbath. He is the new David, the Messiah, to whom the Sabbath and all the Old Testament Scriptures point (Matt. 12:3-4). Indeed, Jesus even claimed in John 5:17 that he, like his Father, works on the Sabbath. Working on the Sabbath, of course, is what the Old Testament prohibits, but Jesus claimed that he must work on the Sabbath since he is equal with God (John 5:18). 

It is interesting to consider here the standpoint of the ruler of the syna­gogue in Luke 13:10-17. He argued that Jesus should heal on the other six days of the week and not on the Sabbath. On one level this advice seems quite reasonable, especially if the strict views of the Sabbath that were common in Judaism were correct. What is striking is that Jesus deliberately healed on the Sabbath. Healing is what he "ought" (dei) to do on the Sabbath day (Luke 13:16). It seems that he did so to demonstrate his superiority to the Sabbath and to hint that it is not in force forever. There may be a suggestion in Luke 4:16-21 that Jesus fulfills the Jubilee of the Old Testament (Lev. 25). The rest and joy anticipated in Jubilee is fulfilled in him, and hence the rest and feasting of the Sabbath find their climax in Jesus. 

We would expect the Sabbath to no longer be in force since it was the covenant sign of the Mosaic covenant, and, as I have argued elsewhere in this book, it is clear that believers are no longer under the Sinai covenant. There­fore, they are no longer bound by the sign of the covenant either. The Sabbath, as a covenant sign, celebrated Israel's deliverance from Egypt, but the Exodus points forward, according to New Testament writers, to redemption in Christ. Believers in Christ were not freed from Egypt, and hence the covenant sign of Israel does not apply to them. 

It is clear in Paul's letters that the Sabbath is not binding upon believers. In Colossians Paul identifies the Sabbath as a shadow along with requirements regarding foods, festivals, and the new moon (Col. 2:16-17). The Sabbath, in other words, points to Christ and is fulfilled in him. The word for "shadow" (skia) that Paul uses to describe the Sabbath is the same term the author of Hebrews used to describe Old Testament sacrifices. The law is only a "shadow (skia) of the good things to come instead of the true form of these realities" (Heb. 10:1). The argument is remarkably similar to what we see in Colossians: both contrast elements of the law as a shadow with the "substance" (sōma, Col. 2:17) or the "form" (eikona, Heb. 10:1) found in Christ. Paul does not denigrate the Sabbath. He salutes its place in salvation history, for, like the Old Testament sacrifices, though not in precisely the same way, it prepared the way for Christ. I know of no one who thinks Old Testament sacrifices should be instituted today; and when we compare what Paul says about the Sabbath with such sacrifices, it seems right to conclude that he thinks the Sabbath is no longer binding. 

Some argue, however, that "Sabbath" in Colossians 2:16 does not refer to the weekly Sabbaths but only to sabbatical years. But this is a rather des­perate expedient, for the most prominent day in the Jewish calendar was the weekly Sabbath. We know from secular sources that it was the observance of the weekly Sabbath that attracted the attention of Gentiles (Juvenal, Sat­ires 14.96-106; Tacitus, Histories 5.4). Perhaps sabbatical years are included here, but the weekly Sabbath should not be excluded, for it would naturally come to the mind of both Jewish and Gentile readers. What Paul says here is remarkable, for he lumps the Sabbath together with food laws, festivals like Passover, and new moons. All of these constitute shadows that anticipate the coming of Christ. Very few Christians think we must observe food laws, Passover, and new moons. But if this is the case, then it is difficult to see why the Sabbath should be observed since it is placed together with these other matters. 

Another crucial text on the Sabbath is Romans 14:5: "One person es­teems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind." In Romans 14:1-15:6 Paul mainly discusses food that some—almost certainly those influenced by Old Testament food laws—think is defiled. Paul clearly teaches, in contrast to Leviticus 11:1-44 and Deuteronomy 14:3-21, that all foods are clean (Rom. 14:14, 20) since a new era of redemptive history has dawned. In other words, Paul sides theologically with the strong in the argument, believing that all foods are clean. He is concerned, however, that the strong avoid injuring and damaging the weak. The strong must respect the opinions of the weak (Rom. 14:1) and avoid arguments with them. Apparently the weak were not insisting that food laws and the observance of days were necessary for salvation, for if that were the case they would be proclaiming another gospel (cf. Gal. 1:8-9; 2:3-5; 4:10; 5:2-6), and Paul would not tolerate their viewpoint. Probably the weak believed that one would be a stronger Christian if one kept food laws and observed days. The danger for the weak was that they would judge the strong (Rom. 14:3-4), and the danger for the strong was that they would de­spise the weak (Rom. 14:3, 10). In any case, the strong seem to have had the upper hand in the Roman congregations, for Paul was particularly concerned that they not damage the weak. 

Nevertheless, a crucial point must not be overlooked. Even though Paul watches out for the consciences of the weak, he holds the viewpoint of the strong on both food laws and days. John Barclay rightly argues that Paul subtly (or not so discreetly!) undermines the theological standpoint of the weak since he argues that what one eats and what days one observes are a matter of no concern.[1] The Old Testament, on the other hand, is clear on the matter. The foods one eats and the days one observes are ordained by God. He has given clear commands on both of these issues. Hence, Paul's argument is that such laws are no longer valid since believers are not under the Mosaic covenant. Indeed, the freedom to believe that all days are alike surely includes the Sabbath, for the Sabbath naturally would spring to the mind of Jewish readers since they kept the Sabbath weekly. 

Paul has no quarrel with those who desire to set aside the Sabbath as a special day, as long as they do not require it for salvation or insist that other believers agree with them. Those who esteem the Sabbath as a special day are to be honored for their point of view and should not be despised or ridiculed. Others, however, consider every day to be the same. They do not think that any day is more special than another. Those who think this way are not to be judged as unspiritual. Indeed, there is no doubt that Paul held this opinion, since he was strong in faith instead of being weak. It is crucial to notice what is being said here. If the notion that every day of the week is the same is accept­able, and if it is Paul's opinion as well, then it follows that Sabbath regulations are no longer binding. The strong must not impose their convictions on the weak and should be charitable to those who hold a different opinion, but Paul clearly has undermined the authority of the Sabbath in principle, for he does not care whether someone observes one day as special. He leaves it entirely up to one's personal opinion. But if the Sabbath of the Old Testament were still in force, Paul could never say this, for the Old Testament makes incredibly strong statements about those who violate the Sabbath, and the death penalty is even required in some instances. Paul is living under a different dispensa­tion, that is, a different covenant, for now he says it does not matter whether one observes one day out of seven as a Sabbath. 

Some argue against what is defended here by appealing to the creation order. As noted above, the Sabbath for Israel is patterned after God's creation of the world in seven days. What is instructive, however, is that the New Tes­tament never appeals to Creation to defend the Sabbath. Jesus appealed to the creation order to support his view that marriage is between one man and one woman for life (Mark 10:2-12). Paul grounded his opposition to women teaching or exercising authority over men in the creation order (1 Tim. 2:12-13), and homosexuality is prohibited because it is contrary to nature (Rom. 1:26-27), in essence, to God's intention when he created men and women. Similarly, those who ban believers from eating certain foods and from mar­riage are wrong because both food and marriage are rooted in God's good creation (1 Tim. 4:3-5). We see nothing similar with the Sabbath. Never does the New Testament ground it in the created order. Instead, we have very clear verses that say it is a "shadow" and that it does not matter whether believers observe it. So, how do we explain the appeal to creation with reference to the Sabbath? It is probably best to see creation as ananalogy instead of as a ground. The Sabbath was the sign of the Mosaic covenant, and since the cov­enant has passed away, so has the covenant sign. 

Now it does not follow from this that the Sabbath has no significance for believers. It is a shadow, as Paul said, of the substance that is now ours in Christ. The Sabbath's role as a shadow is best explicated by Hebrews, even if Hebrews does not use the word for "shadow" in terms of the Sabbath. The author of Hebrews sees the Sabbath as foreshadowing the eschatological rest of the people of God (Heb. 4:1-10). A "Sabbath rest" still awaits God's people (v. 9), and it will be fulfilled on the final day when believers rest from earthly labors. The Sabbath, then, points to the final rest of the people of God. But since there is an already-but-not-yet character to what Hebrews says about rest, should believers continue to practice the Sabbath as long as they are in the not-yet?[2] I would answer in the negative, for the evidence we have in the New Testament points in the contrary direction. We remember that the Sab­bath is placed together with food laws and new moons and Passover in Colos­sians 2:16, but there is no reason to think that we should observe food laws, Passover, and new moons before the consummation. Paul's argument is that believers now belong to the age to come and the requirements of the old cov­enant are no longer binding. 

Does the Lord's Day, that is, Christians worshiping on the first day of the week, constitute a fulfillment of the Sabbath? The references to the Lord's Day in the New Testament are sparse. In Troas believers gathered "on the first day of the week...to break bread" and they heard a long message from Paul (Acts 20:7). Paul commands the Corinthians to set aside money for the poor "on the first day of every week" (1 Cor. 16:2). John heard a loud voice speaking to him "on the Lord's day" (Rev. 1:10). These scattered hints suggest that the early Christians at some point began to worship on the first day of the week. The practice probably has its roots in the resurrection of Jesus, for he appeared to his disciples "the first day of the week" (John 20:19). All the Synoptics emphasize that Jesus rose on the first day of the week, i.e., Sunday: "very early on the first day of the week" (Mark 16:2; cf. Matt. 28:1; Luke 24:1). The fact that each of the Gospels stresses that Jesus was raised on the first day of the week is striking. But we have no indication that the Lord's Day func­tions as a fulfillment of the Sabbath. It is likely that gathering together on the Lord's Day stems from the earliest church, for we see no debate on the issue in church history, which is quite unlikely if the practice originated in Gentile churches outside Israel. By way of contrast, we think of the intense debate in the first few centuries on the date of Easter. No such debate exists regarding the Lord's Day. 

The early roots of the Lord's Day are verified by the universal practice of the Lord's Day in Gentile churches in the second century.[3] It is not surprising that many Jewish Christians continued to observe the Sabbath as well. One segment of the Ebionites practiced the Lord's Day and the Sabbath. Their ob­servance of both is instructive, for it shows that the Lord's Day was not viewed as the fulfillment of the Sabbath but as a separate day. 

Most of the early church fathers did not practice or defend literal Sab­bath observance (cf.Diognetus 4:1) but interpreted the Sabbath eschatologi­cally and spiritually. They did not see the Lord's Day as a replacement of the Sabbath but as a unique day. For instance, in the Epistle of Barnabas, the Sab­baths of Israel are contrasted with "the eighth day" (15:8), and the latter is described as "a beginning of another world." Barnabas says that "we keep the eighth day" (which is Sunday), for it is "the day also on which Jesus rose again from the dead" (15:9). The Lord's Day was not viewed as a day in which be­lievers abstained from work, as was the case with the Sabbath. Instead, it was a day in which most believers were required to work, but they took time in the day to meet together in order to worship the Lord.[4] The contrast between the Sabbath and the Lord's Day is clear in Ignatius, when he says, "If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death" (To the Magnesians 9:1). Ignatius, writing about a.d. 110, specifically contrasts the Sabbath with the Lord's Day, showing that he did not believe the latter replaced the former.[5] Bauckham argues that the idea that the Lord's day replaced the Sabbath is post-Constantinian. Luther saw rest as necessary but did not tie it to Sunday.[6] A stricter interpretation of the Sabbath became more common with the Puritans, along with the Seventh-Day Baptists and later the Seventh-Day Adventists.[7] 

SUMMARY 

Believers are not obligated to observe the Sabbath. The Sabbath was the sign of the Mosaic covenant. The Mosaic covenant and the Sabbath as the covenant sign are no longer applicable now that the new covenant of Jesus Christ has come. Believers are called upon to honor and respect those who think the Sabbath is still mandatory for believers. But if one argues that the Sabbath is required for salvation, such a teaching is contrary to the gospel and should be resisted forcefully. In any case, Paul makes it clear in both Romans 14:5 and Colossians 2:16-17 that the Sabbath has passed away now that Christ has come. It is wise naturally for believers to rest, and hence one principle that could be derived from the Sabbath is that believers should regularly rest. But the New Testament does not specify when that rest should take place, nor does it set forth a period of time when that rest should occur. We must remember that the early Christians were required to work on Sundays. They worshiped the Lord on the Lord's Day, the day of Jesus' resurrection, but the early Christians did not believe the Lord's Day fulfilled or replaced the Sab­bath. The Sabbath pointed toward eschatological rest in Christ, which be­lievers enjoy in part now and will enjoy fully on the Last Day. 

REFLECTION QUESTIONS 

1. What is the strongest argument for continued observance of the Sabbath? 

2. What evidence in Paul suggests that the Sabbath is no longer required? 

3. How does Hebrews contribute to our theology of the Sabbath? 

4. What is the relationship between the Sabbath and the Lord's Day? 

5. What is your view on observing the Sabbath today? 

__________

Footnotes:

1. John M. G. Barclay, "'Do We Undermine the Law?' A Study of Romans 14.1-15.6," in Paul and the Mosaic Law, WUNT 89 (Tübingen: Mohr Siebeck, 1996), 287-308. 

2. So Richard B. Gaffin, Jr., "A Sabbath Rest Still Awaits the People of God," in Pressing To­ward the Mark: Essays Commemorating Fifty Years of the Orthodox Presbyterian Church, ed. Charles G. Dennison and Richard C. Gamble (Philadelphia: The Committee for the Historian of the Orthodox Presbyterian Church, 1986), 33-51. Gaffin argues that the rest is only eschatological. I support Andrew Lincoln's view that it is of an already-but-not-yet character (Andrew T. Lincoln, "Sabbath, Rest, and Eschatology in the New Testament," in From Sabbath to Lord's Day: A Biblical, Historical, and Theological Investigation, ed. D. A. Carson [Grand Rapids: Zondervan, 1982], 197-220). 

3. For a detailed discussion of some of the issues raised here, see R. J. Bauckham, "The Lord's Day," in From Sabbath to Lord's Day: A Biblical, Historical, and Theological Investigation, ed. D. A. Carson (Grand Rapids: Zondervan, 1982), 221-50; idem, "Sabbath and Sunday in the Post-Apostolic Church," in From Sabbath to Lord's Day, 257-69. 

4. So Bauckham, "Sabbath and Sunday in the Post-Apostolic Church," 274. 

5. Cf. the concluding comments of Bauckham, "The Lord's Day," 240. 

6. Martin Luther, "How Christians Should Regard Moses," in Luther's Works, vol. 35, Word and Sacrament, ed. Helmut T. Lehmann (general editor) and E. Theodore Bachman (Phil­adelphia: Muhlenberg Press, 1960), 165. 

7. Bauckham's survey of history is immensely valuable. See Bauckham, "Sabbath and Sunday in the Post-Apostolic Church," 251-98; idem, "Sabbath and Sunday in the Medieval Church in the West," in From Sabbath to Lord's Day, 299-309; idem, "Sabbath and Sunday in the Protestant Tradition," in From Sabbath to Lord's Day, 311-41.  

Copyright 2010 Thomas R. Schreiner. 
Used by permission. All rights reserved.

Kregel Publications
P.O. Box 2607
Grand Rapids, MI 49503