Thankfully, the Bible is not indifferent or ambiguous to the question. In 1 Corinthians 15, the Apostle Paul spends an entire chapter arguing for the centrality of the resurrection. Last week, we saw how verses 1–11 articulate the gospel of Jesus Christ crucified, buried, risen, and reigning. This week, we examined how verses 12–19 address the question of the resurrection’s historicity, necessity, and sufficiency. In particular, we find in the historical necessity of the resurrection a sufficient foundation for our hope and a word of life to anyone facing death.
What does Paul think of power? How does he define it? When he speaks of “the working of miracles” (1 Corinthians 12:10), does he have modern charismatic signs in mind or something else? When Paul speaks of power, what is he talking about?
These are just a few questions we need to ask when we consider the word dunamis in Paul’s letters. And fortunatley, it is not too difficult to find what Paul thinks about this word, for he uses it often. However, if we come with preconceived ideas about “power evangelism” or “charismatic gifts” we might be less able to see what he originally meant. So lets consider what he says.
Power in Romans: The Gospel Defines Paul’s Understanding of Power
In Romans Paul begins with the gospel. Romans 1:1–7 defines Paul’s apostleship in terms of the gospel and Romans 1–-11 give us the fullest explanation of the gospel in Scripture. First, in Romans 1:4 Paul speaks of the power of the Holy Spirit to raise Christ from the dead, a reality that will shape Paul’s understanding of the gospel (and its effects) through all his letters. Then second, he defines the gospel as a matter of power in Romans 1:16–17:
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”
For Paul the gospel is the way in which God’s power brings salvation to sinners. The power of God raises the dead to life, beginning with Christ, and does the unthinkable: it declares the guilty “innocent” and the dead “alive.” Because righteousness and life are related in Paul’s thinking (see e.g., Romans 5:18–19), it is not surprising that justification requires the very power that raised Jesus from the dead. Continue reading
Christmas is a time of holiday cheer, or at least that’s the way it’s usually sold. But biblically, we find something much different, something much more like what happened in Egypt yesterday morning. In the infancy narratives of Matthew, Jesus becomes a refugee when Herod seeks to take his life. Matthew tells this brief account in Matthew 2:13–15 and explains that this was to fulfill the words of Hosea, “Out of Egypt, I will call my son.”
Sunday, I preached a message on this difficult, but important and comfort-rich, text. I argued that Matthew’s inclusion of this text makes Jesus’ flight to Egypt and back again a link to the promises of Hosea 11 and the hope of a new exodus. Just as Moses led the people of God out of Egypt, so too Jesus came to deliver his people and bring to them a new exodus. This was the messianic hope of the prophets, and Matthew makes a connection to words of Hosea so that we might find the same promise fulfilled today: Christ has come to bring us out of Egypt to dwell with God himself.
For those suffering at Christmas time, lacking Christmas cheer, Matthew’s Gospel offers hope. And though it takes a long runway to see all that he is doing, he brings the mourner in exile great promises of God’s deliverance.
Just how dependent were the apostles on the Old Testament?
This is a question that interests all types. Biblical scholars, theologians, preachers, seminary students, and devoted Sunday School teachers all take interest in how the Old Testament foreshadows the New and the New Testament quotes the Old. Anyone familiar with my blog, or at least its title (see the Emmaus Road dialogue in Luke 24) will know that this has been an interest of mine for years. After all, what could be more exciting than understanding the unity of Scripture and how God’s inspired Word finds its telos in Jesus Christ.
But with such a consideration, it is important that we take our cues from Scripture and not use Scripture for our own (theological) ends. Thus, to return to the question of how the apostles made use of the Old Testament, it is worth observing how frequently the New Testament apostles took their cues from the Old Testament.
Answering the opening question with in an unreserved affirmative, I will trace the way three “apostles” (Peter, Stephen, and Paul) preached the new covenant gospel from the Hebrew Scriptures. My aim is to show how Acts gives us a model for preaching the gospel which necessarily unites the Old Testament promises in the person and work of Jesus Christ.
In my estimation, this kind of reading is necessary for understanding the Bible, knowing Jesus the Christ, and walking in obedience to the gospel. Let’s dive in and see what Acts has for us.
In 2016 our church has spent the year in 1 Corinthians, at least the first 10 chapters. As we turn our attention to the birth of Lord in just a couple weeks, we took time to review a few aspects of ecclesiology (the doctrine of the church) that we’ve seen in Paul’s letter. For now the debate about Trinity-gender analogies (1 Corinthians 11:3) and head coverings (11:6, 10) will have to wait.
In what we considered yesterday, I made seven applications from 1 Corinthians 1–10 related to the universal and local church. Here they are in list form. You can listen or read the sermon notes; study questions and further resources are listed below.
- The church is both local and universal.
- The universal church is made of local churches.
- Individual Christians experience the universal church thru the local church.
- The local church calls the universal church to walk together as disciples of Christ.
- The local church (not the universal church) has been given leaders who know their sheep.
- The local church has power AND wisdom to exercise the keys of the kingdom.
- The local church provides visible boundaries for the universal church.
This morning Ben Purves, our pastor for student ministers, preached a thorough message on the Great Commission. He began by showing the biblical-theological links from Psalm 2 and 2 Chronicles 36 to Matthew 28, then moved to explain how the grammar of the passaged emphasizes the command to ‘disciple’ the nations, and finished with a practical exhortation for how we can enlarge our hearts for the work of making disciples near and far.
Below you can find discussion questions to his sermon and further resources on the subject of discipleship. You can also sign up for our upcoming EQUIP Conference (September 23–25), where we will consider how marriage and evangelism work together to bolster discipleship in the church. Continue reading
In 1 Corinthians 9:12–18 Paul turns his full attention to the gospel of Jesus Christ. In the first twelve verses of the chapter, Paul recalls the “rights” he has to receive support, rights he will gladly forsake in verses 12, 15, 18 in order to preach the gospel free of charge. As Paul continues to give a personal example of how to give up rights for the sake of serving others, he speaks of (preaching) the gospel seven times in seven verses.
Accordingly, this week’s sermon asks two questions:
- What is the gospel?
- What do we do with the gospel?
Nothing is more important that knowing and rightly responding to the gospel of Jesus Christ. Therefore, take time to listen to the sermon or read the notes. The discussion questions and related resources listed below can also help you better understand and trust, treasure, and talk about the gospel. Continue reading
In May I preached three messages on church leadership
- Leadership That Lasts (1 Corinthians 4:1–5)
- Leadership That Loses (1 Corinthians 4:6–13)
- Leadership That Loves (1 Corinthians 4:14–18)
Now this month, we come back to the theme of leadership in the church, as 1 Corinthians 9 picks up some of these crucial themes. However, Paul is not merely digressing to complete what he left unsaid in 1 Corinthians 4. Rather, he is using his ministry as an example of self-denial for the good of others. At the same time, he is defending his apostleship against the examiners in Corinth.
In this way, 1 Corinthians 9 reveals how gospel-centered ministers and gospel-centered churches work together to announce the good news of Jesus Christ. This week’s sermon focuses on the rights of gospel minister; next week we will (Lord willing) consider the second half of Paul’s argument, the rights he refused for the sake of the gospel.
A chapter on “meat sacrificed to idols” may not, at first glance, look like the most relevant subject for us modern technophiles, but as is always the case—the eternal Word of God is living and active and never dull in bringing piercing insight to our lives. In 1 Corinthians 8 Paul addresses the strong and weak consciences of the Corinthian believers and challenges those with “knowledge” (a key idea in this chapter) to use that gift to care for and edify their weaker members in the church.
This chapter is one of a few key passages that deal with conscience (the others include Romans 14–15; Galatians 2; and Colossians 2). It also shows how love must be worked out in matters where Scripture does not give a specific command. From the love God has shown us in Christ, we are to love in steadfast and sacrificial ways, to people who are not like us, with the goal of spiritual unity and edification.
In preparation for this message I found great help from a book on the conscience (Conscience by Andy Naselli and J.D. Crowley) and from considering the the nature of idolatry and meals in Corinth. You can find a few reflections on Naselli’s book here and notes on the culture here. For further reflection, you can listen to the sermon, read the sermon notes, or discuss the questions and resources below. Continue reading
After spending the last eight weeks (June — July) looking at Paul’s instructions on sex, singleness, marriage, divorce and remarriage in 1 Corinthians 5–7, we pulled back the lens yesterday to see how these three chapters inform our understanding of church discipline. As Jonathan Leeman argues in The Church and the Surprising Offense of God’s Love, “local church membership and discipline . . . define God’s love for the world” (17).
In our sermon, we too considered from the text of 1 Corinthians how a church displays love through church discipline. If this sounds like a contradiction in terms, please listen to or read the sermon and read this article on objections to church discipline.
(If you are still not convinced, order Leeman’s book and a set of steak knives. The fusion of holy love and church life is a feast to consider, but it is not for the faint of heart. It is not a milky doctrine but true meat for the maturing disciple). Continue reading