Theology

Seven Things to Know About Elders

/ davidsschrock

eldersEarlier this week, I highlighted three things about elders in the New Testament: (1) the term ‘elder’ is interchangeable with pastor and overseer; (2) elders function as a plurality of leaders in the local church; and (3) elders may or may not be compensated, which is to say an elder may be vocational or non-vocational.

Today, I want to pick up where I left off and add to the picture of elder leadership in the New Testament. What follows are seven truths about elders—three concerning the title (presbuteros) and four concerning the function of elders in the New Testament church. Again, this list won’t cover everything, but it is intended to show what Scripture says about this vital office. Continue reading →

What does the New Testament say about elders?

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elders“Elder” (presbuteros) is not a very Baptist word. Or at least, it hasn’t been readily in our vocabulary since the nineteenth century, when the likes of J. L. Reynolds, pastor of the Second Baptist Church in Richmond, Virginia, wrote, “The permanent officers of a Church are of two kinds: elders (who are also called pastors, teachers, ministers, overseers, or bishops) and deacons” (see his “Church Polity, or the Kingdom of Christ in its Internal and External Development,” in Polity: Biblical Arguments on How to Conduct Church Life, ed. Mark Dever).

Nevertheless, “elder” is a term used 76 times in the NT. Nine times it is used to speak of those advanced in age; four times of Israel’s forefathers; twelve times to refer to the heavenly elders in John’s Apocalypse; and the Gospels and Acts apply the word to the religious leaders of Israel twenty-nine times. The remaining uses of the word “elder” (20x) refer to leadership in the local church. (See Mark Dever, The Church: The Gospel Made Visible, p. 54).

While we can’t consider every facet of eldership, let me offer three observations about elders and their function, as found in the New Testament. Continue reading →

Why Should You Study Church History?

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chIn the introduction of his book, Christian History Made Easy, Timothy Paul Jones gives a compelling answer to that question. Let me quote him at length.

In a classic Peanuts comic strip, Sally carefully labels her paper, “Church History.” As Charlie Brown glances over her shoulder, Sally considers her subject.

“When writing about church history,” Sally scrawls, “we have to go back to the very beginning. Our pastor was born in 1930.

Charles Schulz’s comic strip may be amusing, but it isn’t too far from the truth. In sermons and devotional books, Christians encounter names like Augustine and Calvin, Spurgeon and Moody. Their stories are interesting. Truth be told, though, most church members have a tough time fitting these stories together. The typical individual’s knowledge of church history ends with the apostles and doesn’t find its footings again until sometime in the twentieth century.

Still, the story of Christianity deeply affects every believer in Jesus Christ. The history of the Christian faith affects how we read the Bible. It affects how we view our government. It affects how we worship. Simply put, the church’s history is our family history. Past Christians are our mothers and fathers in the faith, our aunts and uncles, our in-laws and –in a few cases—our outlaws!

When a child in Sunday School asks, “How could Jesus be God and still be like me?” she’s not asking a new question. She is grappling with an issue that, in AD 325, three hundred church leaders discussed in a little village named Nicaea [ni-SEE-ah], now the city of Iznik in the nation of Turkey. Even if you’ve never heard of Iznik or Nicaea, what those leaders decided will influence the way that you frame your response to the child’s question.

If you’ve ever wondered, “Why are there so many different churches?” the answer is woven somewhere within two millennia of political struggles and personal skirmishes. When you read words like “predestined” or “justified” in the apostle Paul’s letter to the Romans, it isn’t only Paul and your pastor who affect how you respond. Even if you don’t realize it, Christian thinkers such as Augustine and John Calvin and Jonathan Edwards also influence how you understand these words.

So, if the history of Christianity affects so much of what we do, what’s the problem? Why isn’t everyone excited about this story? Simply this: A few pages into many history books, and the story of Christianity can suddenly seem like a vast and dreary landscape, littered with a few interesting anecdotes and a lot of dull dates.

Despite history’s profound effect on our daily lives, most church members will never read Justo Gonzalez’s thousand-page The Story of Christianity. Only the most committed students will wade through all 1,552 pages of Ken Latourette’s A History of Christianity. Fewer still will learn to apply church history to their lives. And so, when trendy novels and over-hyped television documentaries attempt to reconstruct the history of Christianity, thousands of believers find themselves unable to offer intelligent answers to friends and family members.

What we don’t seem to recognize is that church history is a story. It’s an exciting story about ordinary people that God has used in extraordinary ways. What’s more, it’s a story that every Christian ought to know. (Christian History Made Easy by Timothy Paul Jones, pp. 6–7: Book and DVD)

Do you believe that? I hope you do. Continue reading →

What Happened “Before the Foundation of the World”?

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worldIn the beginning, God made the heavens and the earth. From nothing, the triune God made everything. Light, land, and lemmings all came from his all-powerful world. Genesis 1 records this marvelous, six-day creation, and the rest of the Bible treats the universe as one that had a beginning.

But what was there before the beginning?

Before the Foundation of the World

While Genesis starts with creation, later revelation explains that God was active before the beginning. John 1, which takes its cues from Moses’ introduction, says that in the beginning the Word already was: “In the beginning was the Word and the Word was with God and the Word was God. He was with God in the beginning” (vv. 1–2). John’s grammar makes it plain that the Son of God, the Word, was already existing when the world was made. And John is not alone, Matthew, Paul, and Peter all reveal an awareness of events transpiring in the mind of God before he spoke light into the darkness.

On Sunday, my sermon considered one of the passages that speaks about what transpired before creation. Titus 1:2 says of eternal life that it was promised before the ages began. With such a phrase, it is worth asking what does the Bible say happened before the foundation of the world? Since the phrase “ before the foundation of the world” occurs five times in the NT, and “before the ages” three times, it will be profitable to list these verses and see what they say. While space doesn’t permit an explanation of each passage, let me simply draw your attention to them. Continue reading →

The Language of Election in the Bible: A Few Word Studies

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electionIn today’s sermon on Titus 1:1–4, I considered the question: What is election?

I stated the New Testament teaches that election is individual and unconditional. This, of course, is not an undisputed interpretation, but it is my conviction after wrestling with the doctrine over the last dozen years. In my sermon, I only had time to quote Ephesians 1:4–6 and Romans 9:15–16, 18 as evidence for an individual and unconditional election.

Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. (Ephesians 1:4–6)

For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. . . . So then he has mercy on whomever he wills, and he hardens whomever he wills. (Romans 9:15–16, 18)

However, for those who are interested in considering this subject in greater detail, I have outlined the following word studies. I wrote these a few years ago and edited them this week. For those desirous of seeing what Scripture says about election, predestination, and other related subjects, these documents will introduce and comment upon a number of important texts.

All together the studies comprise over 30 pages. Therefore, to help arrange it, I’ve broken them up into smaller studies. Since I haven’t had time to add the Scripture reference in every case, you should read these word studies and theological reflections with an open Bible. (Because they were written with my congregation in mind they are based on the English Standard Version, not the original languages. Perhaps, at some time in the future, I update the contents with further attention to the Greek and Hebrew).

Word Studies

Theological Reflections

Let me know what you think and what questions remain concerning the doctrine of salvation. I believe iron sharpens iron and that humble, honest discussion about this biblical truth is good and needed in the church.

Soli Deo Gloria, ds

 

 

Biblical Theology for the ‘Non-theologian’

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bibleWhat is biblical theology?

There are many answers to that question, and just as many approaches to “doing biblical theology.” Recently, friends at the 9Marks e-Journal put out a helpful resource on the subject as it relates to the church: “Biblical Theology: Guardian and Guide for the Church.” And if you keep up on the web, you may come across anything from a blog series on a biblical theology of dessert to a list of resources for understanding the framework of the Bible.

Yet, is there anything out there that simply defines biblical theology for someone whose never heard of it before? What follows is something I wrote up for our church. It expresses my own appreciation for biblical theology and how this discipline can serve non-theologians who may have never heard the term. 

(Disclaimer: “non-theologian” is a misnomer; everyone made in the image of God (that’s everyone) is by nature theological and hence a ‘theologian’ in their own right).

Defining Biblical Theology

Biblical theology can be defined in one of two ways. It can be theology that finds its source in the Bible (as opposed to ‘unbiblical theology’). Or, it can be theology developed over the whole Bible (as opposed to systematic theology, which is organized by topics; or, historical theology, which arises from various people and places in church history).

It is the latter, as a discipline of interpretation, that I want to discuss. Why? Because few things have helped me know or love God more than a clear understanding of a whole-Bible theology, and few things are more important for growing Christians to walk in a manner worthy of the gospel. Continue reading →

Typology: What It Is and Why We Need It

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typologyWhat is typology?  

In yesterday’s sermon on Numbers 20, we ran into something known as typology. As it has been variously defined in church history, typology occurs in the Bible when an historical person, event, or institution—in this case a water-giving rock—foreshadows the coming Son of God. As with Exodus 17, this life-giving, water-streaming rock is a type of Christ, at least according to the apostle Paul.

Writing in 1 Corinthians 10, Paul recounts a number of events in Israel’s history (see vv. 1–13), including this rock. He writes, “All were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ” (vv. 3–4). In these words, Paul makes the stunning claim that the Rock was to be identified with the Lord, and since Christ is the Lord (cf. 1 Cor 8:6), the Rock is to be identified with Christ.

Two verses later, he adds, “Now these things took place as examples (typoi) for us, that we might not desire evil as they did” (v. 6). Most versions rightly translate typoi as “examples” but you can see from the Greek word that the examples Paul has in mind were types, a word he uses elsewhere to relate Adam and Christ (Rom 5:14), a word Peter uses to speak of Noah’s baptism (1 Pet 3:21), and a word used in Hebrews to relate the tabernacle on earth with the one in heaven (Heb 8:5).

On the basis of passages like these, Christians going back to the early church have rightly seen (and looked for) ‘types’ of Christ in the Old Testament. But at the same time, questions have arisen to ask: What is a type?

That is the question I want to answer today in broad and simple strokes. I recognize that large tomes and complex articles have been written on the subject, but for those just getting acquainted with the idea, I want to introduce typology as simply as I can.

Continue reading →

Does God Require (Increased) Productivity?

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[This meditation summarizes a number of principles from Matt Perman’s excellent book, What’s Best Next: How the Gospel Transforms the Way You Get Things Done.]

Does God Require (Increased) Productivity?

Made in the image of a Creator, God designed humanity to bear good fruit. In Genesis 1:28, he told Adam and Eve to “be fruitful and multiply.” When he put the man in the Garden, he called him to cultivate and keep Eden so that in time the beauty, order, and presence of God’s garden would cover the earth.

Although sin marred mankind’s ability to produce good fruit, there remains a human desire to create, to organize, and to produce. In contrast to the cynicism of Dilbert, work is not a curse; it was and is part of God’s good creation. The trouble is that God’s curse makes work tedious and subject to futility.

Ecclesiastes is a case in point. In that book Solomon teaches us not to put our hope in work. He says that work is a “striving after the wind,” because all laborers will eventually relinquish the produce of their hands. Therefore, the wise man fears the Lord and puts their ultimate hope in God (Eccl 12:13–14).

(Some of) What Scripture Says about Productivity

Still, is that all Scripture says about work? Is it all negative? No, there’s more. Continue reading →

Food for Thought: Competing Visions of Heaven

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heaven2What would a trip to heaven look like?

In 2004, Baker Books decided to test-run a book about one man’s trip to heaven. The book was Don Piper’s Ninety Minutes in Heaven. In ten years, his book has sold over 6 million copies, been translated 46 times, and prompted a whole new genre of “Christian “ book—heavenly tourism.

I put “Christian” in quotes because even as visions of heaven are known in Scripture, the descriptions are nothing like the visions described in newfangled spiritual journeys. In fact, it is worth asking: What should we think about  Heaven is for Real, Ninety Minutes in Heaven, Twenty-three minutes in Hell, etc.? Let me offer five thoughts.

First, descriptions of heaven are superfluous to and compete with the Bible.

There are a number of times in Scripture when God’s word speaks of prophets and apostles entering God’s heavenly court. However, in the case of Isaiah (Isa 6), Paul (2 Cor 12), and John (Revelation), their vision became recorded Scripture. This is categorically different from the accounts offered by Piper, Burpo, and others. In a world of competing sound bytes, these books add to Scripture’s testimony of what to know and believe about God, heaven, and how we get there.

Likewise, for those raised back to life, Scripture has no record of their experience. Apparently, God’s sufficient word did not (and does not) need such testimony. In fact, in Jesus’ parable with the rich man and Lazarus (Luke 16:19–31), Jesus makes it clear that if earth-dwellers “do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.” In context, this has direct application to Jesus death and resurrection, but it also relates to near death experiences today. If Heaven is for Real is considered a way to engender faith in those who won’t read the Bible, such thinking is a vain invention of man, not the ways of God. The Spirit (who inspired the Word) will do nothing to undermine the authority of the Scripture.

Second, in Scripture heavenly visions were accompanied by great afflictions.

John was not brought into heaven until his tortured exile on Patmos; when Isaiah left God’s throne room, he was tasked with proclaiming the ‘gospel’ to a nation who wouldn’t believe (Isa 6:9–11). And in Paul’s case, the apostle declared that a messenger from Satan accompanied his visions, so as to keep him from becoming conceited (2 Cor 12:7). By contrast, the recent heavenly accounts have brought acclaim, book contracts, and movie deals. There might be some slight discomforts that followed, but thorns sent from Satan himself? I’m doubtful. When we reconsider the places in Scripture where Paul, John, and Isaiah encounter God, it is apparent that the comparison is apples and oranges.

Third, God’s revelation always exalts Scripture and Jesus Christ.

In 2 Peter 1, Peter speaks of the origin of Scripture as arising from the Spirit and not man (vv. 19–21). Strikingly, he contrasts his own vision of glory with that of the OT. He says that the inspired word is more reliable than his own experience with the divine. Such apostolic humility gives us pause when we hear others speaking (and getting paid to speak) of their experience, especially when their message is more about heaven than Jesus. While Scripture is a radically, Christ-centered book (Luke 24:27; John 5:39), these new bestsellers focus more on heaven, than Jesus. And yet, what would heaven be like without Jesus? In a word, it would be hell! Indeed, for Christians, Christ is our heavenly hope. Or more put more starkly: Heaven is Christ.

Fourth, why are we convinced that uninspired heavenly visions are from God?

Since we know Satan masquerades as an angel of light (2 Cor 10:4), why would be surprised that in these days, the father of lies would seek to lead astray the elect of God, as Jesus says in Matthew 24:22, 24, 31? Would it not be a stratagem of Satan to concoct a series of visions that feign heaven, but without mentioning the gospel? Satan is very happy for people to believe in heaven and the afterlife, especially if takes them away from God’s Word or it increases the likelihood that they would begin looking for the sensational in life, instead of life in Scripture (cf. Deut 32:47). In other words, if Satan’s goal is to distance Christians from the truth God’s Word, why wouldn’t he use heavenly tourism as a way creating a taste for something less than Christ himself?

Fifth, and most importantly, heavenly visitations are superfluous for the believer who worships every Sunday.

Though we don’t often speak this way, when Christians assemble for worship, they visit heaven every Lord’s Day. Or better, heaven visits them. According to Hebrews 12, when believers gather in the name of Jesus, they are Spiritually and literally (if not bodily), gathering around the throne of Christ. Read Hebrews 12:22–24.

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. 

It doesn’t say, “And you will come to Mount Zion” in the future; it speaks in the present tense: “You have come . . .”

When believers gather to worship, the Spirit of Jesus is present. When the Scriptures are read and preached rightly, Jesus, who sits in heaven, speaks on the earth. When the congregation sings a new song (i.e., a song of salvation), they are joining with the angels. And when we lift our hears in prayer, we are entering the very throne room of God. Sadly, too many Christians forget that they “travel” to heaven every week. As a result, they are vulnerable to the exotic testimonies of others.

In the end, heavenly tourism, as sold at the local Wal-Mart, is deficient, dangerous, and possibly even demonic. It competes with the way in which God has spoken, and it leads believers and unbelievers alike to put confidence in the words of men and experiences that stand outside of Scripture. All in all, it is a kind of literature that is not needed and should be avoided. God has given us everything we need for life and godliness in God’s word (2 Pet 1:3). The question for each of us is, “Do we have an appetite for the things of God, or are we content to settle for visions of heaven that speak little of the gospel?”

For more on visits to heaven, read David Jones four-page outline on ‘Near Death Experiences.’ It will give you more than a few things to think about and help you formulate a better understanding of what Scripture says about heaven, seeing God, and near death experiences.

Soli Deo Gloria, dss

 

Noah and Moses: Priestly Prototypes

/ davidsschrock

noahIn his commentary on the Noah story, Gordon Wenham observes a number of ways that Noah and Moses are typologically related to one another. In a section that asks how God’s mind was changed towards mankind after the Flood, he rightly suggests that the sacrifice of Noah had a propitiatory effect on God’s anger (Gen 8:20–22).

In developing this point theologically, Wenham posits two things: (1) the acceptance of every sacrifice requires the antecedent grace of God and (2) the sacrifice of Noah serves as a “prototype of the work of later priests.” (Genesis 1–15, 190). In other words, Wenham deals with both the character of God that is both holy and gracious; and he contends that in order for sinful man to enjoy God’s mercy and avoid his wrath, a priestly sacrifice is necessary.

Assigning to Noah a priestly role, he then relates Noah’s function to that of Moses another priest of God (cf. Ps 99:6). He cites R. W. L. Moberly with approval.

The striking similarity between the flood and Sinai, between Noah and Moses, is of great theological significance for the interpretation of each story. . . . The world, while still in its infancy, has sinned and brought upon itself Yahweh’s wrath and judgment. Israel has only just been constituted a people, God’s chosen people, yet directly it has sinned and incurred Yahweh’s wrath and judgment. Each time the same question is raised. How, before God, can a sinful world (in general) or a sinful people, even God’s chosen people (in particular), exist without being destroyed? Each time the answer is given that if the sin is answered solely by the judgment it deserves, then there is no hope. But in addition to the judgment there is also mercy, a mercy which depends entirely on the character of God and is given to an unchangingly sinful people. (At the Mountain of God, 92; cited by Wenham, Genesis 1–15, 191)

Moberly is exactly right on at least two accounts. Continue reading →