Matt Capps Arts, Books, Christian Theology, Christianity, Culture, Faith, Personal, Philosophy, Religion, Theology, Thoughts

An Evening with C.S. Lewis

In this one-man show, British actor David Payne portrays famous author C.S. Lewis. I have always been fond of Lewis’ wit and thought, and have, like many of his readers, longed to have known him personally. Perhaps Payne gives us a glimpse for what an evening with Lewis would be like. The setting is 1963, the last year of his life, as he hosts a group of American writers at his home just outside of Oxford. As his website proclaims “Payne captures the essence of the man who created the Narnia Chronicles in an enthralling, laughter-filled and poignant performance….utterly captivating!”

Seen on Justin Taylor’s blog.

Also see this dramatization from the PBS Special The Question of God.

 

Matt Capps Biblical Theology, Christian Theology, Christianity, Culture, Faith, Philosophy, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Living with Dual Citizenship – Matthew 22:15-22

– To Watch Sermon Video Click Here –

The very word patriotism comes from the word patriarch; and we all acknowledge that each of us have a connection to a “father land.” This has with it identification to a particular kinship, a kinship that has worked, and sometimes fought to sustain and protect the family. I believe that just as one honors father and mother one should also honor where God has placed you. My great grandfather served in World War I, my grandfather served in World War II as a helmsmen on a Navy ship.

Obviously, these men did not battle the other side because they hated the individual men in front of them, they simply loved the men behind them.[3] They stood for their fellow Americans and stood against the ideals that the enemy represented. When I hear the Patriotic songs and pledge allegiance to the flag that represents our “father land”, it stirs deep within me , because I know the cost of our freedom. We should be all deeply grateful for the freedom that we benefit from every day of our lives. When I think about my family history, and American history, I recognize that I am dependent on others, brave men and women who have given their lives for our freedom. I want to affirm that. Today, I am talking about our citizenship, I am talking about the day to day, broad strokes of living in our country.

But I think all of us who are Christians would acknowledge that there is tension in living as dual citizens. The apostle Paul tells us that “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.”[4] But at the same time we love our country and desire proper patriotism. The apostle Peter tells us that we are “sojourners, exiles”[5] just passing through. This is our temporary home. So what is proper patriotism? What does it mean to live as Dual Citizens? How are we supposed to think and act as citizens of the Kingdom of God, while at the same time being citizens in the Kingdom of Man?

In an effort to be transparent with you, this is a very heavy message. It is a message I have struggled to write. It is a message that has weighed heavy on my heart. Emotionally I have been very burdened by this topic of dual citizenship. What are the church people going to hear me say? Am I saying to little, am I saying too much? So my prayer is that Jesus words will guide this sermon in a very balanced way. I think that Jesus words in Matthew chapter 22, verses 15-22 are very appropriate for this topic.

Then the Pharisees went and plotted how to entangle him in his words. 16 And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. 17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” 22 When they heard it, they marveled. And they left him and went away.

This is a fascinating encounter between Jesus and a group of questioners, who by most accounts were strange “bed-fellows” in the kingdom of man.

  1. The Pharisees were anti-Rome – Were supremely loyal to their religious establishment. Pharisees did not favor taxes to Caesar for religious reasons[6], it intruded on their dominion.
  2. The Herodians[7] were pro-Rome – Were supremely loyal to the Herod, and thus the Roman government. Herodians favored taxes to Caesar because it provided their livelihood and expanded their dominion. The Herodian dynasty was dependent on Roman rule.

So why would these two groups join together in attempting to trap Jesus with a question about taxes to Caesar? Well, the goal was to get him to say something that might prove to be incriminating.[8] The trap was simple, in their minds there were two possible outcomes to this situation; either Jesus is “pro-Rome” or “anti-Rome.” Politically speaking, the only two options were either “complete devotion to civil government” or “complete devotion to the God of Israel.” If Jesus were to say;

  1. It is unlawful to pay taxes to Caesar – The Herodians would charge Jesus with advocating resistance, for inciting a political rebellion. The Pharisees would have been partial to this answer because this would make Jesus a threat to Rome. Many of the Israelites were waiting for a messiah, a political savior to deliver them from Rome.
  2. It is lawful to pay taxes to Caesar –The Pharisees would charge that Jesus was advocating a compromise with Rome. The Herodians would have been partial to this answer, because Jesus would no longer be a threat. The Israelites viewed these taxes as a painful reminder of Roman occupation, a potent symbol of political subjection.[9] For many Israelites loyalty to Caesar was disloyalty to God, because the coin was a symbol of the pagan Roman religion, the imperial cult.[10]

Essentially, both sides were waiting for Jesus to come out from behind “the smoke” and reveal himself as a political messiah or political revolutionary. But there is something deeper going on here.

Dual Citizenship Requires us to Resist Political Simplicity

“Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?”

From the very outset the questioners acknowledge that Jesus is not afraid of Caesar, nor anyone else for that matter, so they ask him “Is it lawful to pay taxes to Caesar, or not?” The wording “is it lawful” is important here. They are asking that Jesus interpret what the Torah, the law of God, says on “paying taxes to Caesar”. Essentially, they are asking what does morality require? Should one pay the taxes and, politically speaking, forfeit ones complete devotion to God? Or not pay the taxes and forfeit ones civil responsibility to the state? In their minds it would either be blasphemy or insurrection.

Jesus took the initiative away from the questioners and asked them to bring out the coin that this tax would have been paid with. What he does is shift the discussion from politics to the deeper issue of devotion.[11]

“Show me the coin for the tax.” And they brought him a denarius. 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar’s.”

See, this coin (denarius[12]), would have the head of the Caesar on one side, with the Latin inscription “Caesar, Son of the Divine.” On the other side it would have read “high priest”.[13][14] To the religious establishment of the day this coin proclaimed that Caesar was a “god”. Furthermore, this coin was a painful reminder of the Roman government’s occupation and rule.

So on one level, the listeners expected Jesus to signal that he was in favor of a revolt against the civil government or the establishment of a new political order. But Jesus knew that the question was much deeper political allegiance, “Jesus, are you pro government or not?” Although they wanted a simple “yes” or “no” answer, Jesus does not give them a simple answer and leave it at that.[15] And even though he did not give them a simple “yes” or “no”, he didn’t avoid or dodge the question either; he answered, but with a caveat that forces them to think, forces us to think.

One of the wisdom themes in the Bible teaches to answer fools according to their folly,[16] to both answer a fool and, at the same time not answer a fool. The principle is that one needs to discern between situations that the Bible requires as a moral absolute and situations where the Bible only gives us guidance, but ultimately allows us to use wisdom according to the particular situation. The Bible doesn’t always give us pat-answers to life. Christianity is a complex relationship, not a mathematical equation.

Now, what do we do in most matters of wisdom? When it’s not so “black and white.” We usually give other people room to disagree; we don’t demand that they agree with us. We often try to winsomely convince them. But we realize that they aren’t necessarily evil or wrong for disagreeing. Right?

But, Jesus opponents presented the question as if it were one way or the other, with no room to apply wisdom. They had specific ideologies, primary devotions, that blinded them to only see the question that way. This is the problem when we idealize things; it often blinds us to our own folly. [17] Remember that the primary issue here is not principally about politics but about devotion. Think about how addictive it can be to place ones ultimate hope in government and politics. Devotion to a can be exhilarating. The problem with us is that when we are devoted to something we often idealize it, are our convictions towards that thing reach the same level as biblical truth. We do this today in American politics, do we not?

  1. Political Parties: Do we not idealize certain parties within government? When idealize one party, we tend to demonize the other. This leads to shouting matches and uncharitable attitudes. But I think many of us, if we were honest with ourselves, would acknowledge that no one political party can capture all of the Christian social/ethical points. There is no political party that is a perfect encapsulation of Jesus values. Both political conservatives and political liberals get certain things wrong.[18]
  2. Passing Civil Laws: Consider this question. “Is it right or wrong to pass tax cuts?” What does Christian morality require? Well, other than the fact that we all want tax breaks, we also realize that it depends on a number of factors that require great wisdom. We recognize that some citizens will benefit and some will be hurt. So, what is the most loving thing to do? These are not always yes or no questions, it is never that simple.

There are certain moral commands in the Bible that we as Christians must stand firm on. But on issues of wisdom we need to resist this type of political simplicity. Jesus is not promoting an a-political attitude, passivity, or some form of escapism. That is far from what he is doing, in fact – Jesus answer to the questioners affirms the good intention and purpose of civil government, and calls for us to be good citizens. Jesus is simply calling for a proper patriotism.

Dual Citizenship Requires Proper Activism

Let’s go back to that coin. Jesus holds it up and asks the crowd, “whose image is this?”, and “whose inscription?” Inevitably they respond “it is Caesars”. Then Jesus says, “Well, if it has Caesars image on it, it belongs to him, so give it back[19] [to him].”[20][21]

Jesus pithy words here lay down the basis for the proper relationship between God’s people and human government. In fact, it is upon this answer that most discussion on the relationship between civil government and the kingdom of God has been based ever since. In calling the people to “render to Caesar the things that are Caesar’s” Jesus acknowledges Caesars temporary rights as he carries out his God given function in politics and government[22] for the good of civilization.

We took Solomon to the pool a few days ago and it brought back memories of my own childhood when my mom would take my sister and I to the local YMCA. When she did that, and when we jumped into the pool, my mom, in some sense, was entrusting our care to the life guards. They are there to watch over the children in the pool. When a kid begins acting up, or playing in a way that is hazardous or dangerous to themselves or others what does the life guard do? They blow the whistle and make them sit out for a few minutes. So while you are in the pool you are temporarily entrusted to the jurisdiction of the life guards.

When we look at the big picture of redemptive history we see that civil government is a temporary, post-fall, common grace institution given by God for the administration of justice and to restrain evil.[23] The Apostle Paul argues this same notion in his letter to the Romans, chapter 13. On the surface level Jesus shows that Caesar has rights while he is responsible for the framework in which all of our common life is lived – to provide and protect. . In God’s plan for history civil government is a legitimate establishment. I don’t think anyone of us would disagree with that.

Let me add one caveat, this is where the issue of wisdom comes into play. Human history affirms that there are times when leaders of human government demand what God forbids. This is when Caesar demands the honor that only God deserves. In these cases I think there is cause for civil disobedience under the authority of King Jesus. We will leave that as it is, because we do not live under the totalitarian leadership of someone demanding that we do what God has restricted. If I were preaching this message in another land, a land where the government was not allowing Christians to live a quiet and peaceful life[24], this point would be applicable and worth consideration. The point is simple, rendering to Caesar what he deserves, in some situations calls for respectful resistance.

Just as those that are entrusted to watch over the citizens, citizenship itself comes with obligations and believers in Jesus Christ must wisely recognize this and act accordingly while living in the kingdom of man. Jesus affirms that one must recognize and hold in balance that “it is possible to pay ones dues to [government] and to God, to be both a dutiful citizen and a loyal servant of God.”[25] Paying dues to government is different than total heart allegiance.

The question is then, how do we do this with wisdom? How shall we live as citizens of the kingdom of God, and yet simultaneously live as citizens in this world, in this country, in this city? I believe that on one level when Jesus calls us to render to Caesar what is his, he is calling us away from political passivity and calling us to a certain type, a proper type of activism.

The Christian worldview makes it clear that our ultimate concern is for others to experience the beauty of God by the proclamation of the gospel of grace, and we yearn for God’s will to be done on earth as it is in heaven. So that all things will be as they should! But we look around our world and see that it is filled with “mixed passions, mixed allegiances, and compromised principles…Unlike God’s kingdom, the citizens of this world demonstrate deadly patterns of disobedience and revolt against the kingship of God.”[26] Why? Because of this our world is broken and deteriorating.

Yet, while this world is passing away, it is not ultimately unimportant. We should not forfeit our responsibility to love its citizens. We bear great responsibility in this world to work for the good, for justice, and peace. When Scripture instructs us to love God and love neighbor as ourselves we are given a clear mandate for the proper engagement in this world. Did Jesus not say that this is the essence of the law? So when you ponder the question “what is the most lawful thing to do?” we are essentially seeking to answer what must I do to love God and neighbor properly. I think Albert Mohler says this wonderfully when he says that:

Love of neighbor for the sake of loving God is a profound political philosophy that strikes a balance between the disobedience of political disengagement and the idolatry of politics as our main priority.[27]

Love of neighbor for the sake of loving God is the hedge against either political idealism or political escapism. As the people of God, we should as Jeremiah 29:7 teaches us, “seek the welfare of the Kingdom of Man”. As individuals we need to get involved government and politics, but do it critically with wisdom with an understanding that neither civil religion nor civil government will obtain a utopia.

Civil government, political alliances, and arrangements are, by definition, temporary and conditional.[28] There is an inherent complexity and tension between the kingdom of God and the civil governance of man. We serve as ambassadors in the kingdom of man.[29] An ambassador is one who recognizes and honors the kingdom it represents and also recognizes and honors the place where it is.

There is sensitivity to where you are, but also recognition of who you are – you are a citizen of God’s eternal kingdom.[30] The ‘ambassador’ mindset brings balance to the dual citizenship dilemma. This helps us understand why;

  1. To those who wanted to overthrow the civil government, Jesus demanded that they render to Caesar what belongs to him.
  2. To those who wanted to absolutize the civil government, Jesus told them to render to God what is God’s.

Politics and civil government was not Jesus primary concern. See, Jesus had a greater agenda, a greater campaign, and I think in understanding it we will be able to fully see what is happening in this passage. So while dual citizenship requires proper activism, it also requires allegiance to King Jesus.

Dual Citizenship Requires Allegiance to King Jesus

Consider again, Jesus question “whose image is on this coin?” from a theological perspective. We have already affirmed that on one level, to go ahead and ‘render to Caesar’, give back to Caesar what has his image on it. God has appointed people, however unfit, as authorities in this world. But remember, there is a deeper theological meaning here that we must not miss. Being familiar with the biblical narrative should draw ones attention to the language of “image” in Genesis, where we see that all human beings are created in the ‘image of God’.[31][32] So when Jesus says:

Render to Caesar the things that are Caesar’s, and to God the things that are God’s.

There is a sense irony here in this paradoxical statement. The coin bears Caesars image, but humanity bears God’s image. Jesus is saying that God always trumps Caesar because all things are God’s. See, one may be obligated to pay taxes to Caesar, but everything, all that we are and have comes under God’s dominion and kingship. So, “whatever civil obligations Jesus followers might have, they must be understood within the context of their responsibilities to God.”[33] Therefore, fulfilling civic duties does not necessarily jeopardize our devotion to God.

So, when the questioners come to Jesus and essentially ask him if he is a political revolutionary – he says no. And he is not. But at the same time, he is. It is here that we understand the deepest meaning of Jesus answer to the question. The questioners are essentially asking, Jesus, are you who you say you are? Are you really a revolutionary or are you full of hot air?

Walking around claiming that the kingdom of God is at hand was fighting talk![34] So what is going on here? While Jesus was not a political or religious revolutionary in the sense that the questioners expected, he was a revolutionary in the greater sense. What his listeners did not understand was that the real revolution would not come through the non-payment of taxes or the establishment of a new political order. See, every political revolution inside the kingdom of man is not really a revolution in the truest sense; it’s simply rearranging the furniture.[35]

Remember, Jesus kingdom is not of this world.[36] It does not operate in the same way the kingdom of man operates. The good news of the gospel is that Jesus is giving us a real revolution! And once you taste the goodness of the King and see the beauty of his rule, you will gladly bow the knee and submit to his dominion.

  1. Earthly rulers build kingdoms through conquest, by gaining power over the poor and oppressed. But Jesus builds his kingdom through grace, by giving his power to the poor and oppressed.[37]
  2. Earthly rulers are established by recognition or election by the masses, Jesus rule is established by being rejected and executed because of the masses.

The Herodians and the Pharisees did not understand what Jesus was doing. He was doing something that government and politics cannot do. Think about it, putting Jesus to death launched his revolution. Jesus resurrection inaugurated his Kingdom.

The major problems in our world are not political, they can’t be fixed by government or law — they’re spiritual. In any given situation your, and my, essential problem has to do with sin. We don’t need government overhaul or political reformation, we need redemption.[38] As C.S. Lewis once quipped: “You cannot make men good by law: [but] without good men you cannot have a good society.”[39] Jesus kingdom spread by gospel transformation, creating new men, and a new society of men.

When we understand this we can have a balanced view of government and accept that we cannot legislate new hearts; government cannot create a new society. Our hearts are idol factories.[40] Think about it, if our ultimate hope is tied to the security of America, an ideology of a specific political party, or in the power of our government or nation – we will always be let down. It is so terribly easy to exalt politics as the means by which we attempt to usher in the redemptive kingdom of God in this world.[41]

  1. If our hope is in these things, then when we receive a blow, or are attacked, it crushes us and leads us to despair and paranoia.
  2. If our hope is in a particular party, ideology, or even in the outcome of a certain political decision then we tend to demonize the opponents and resort to unloving debates and tactics to gain power.
  3. But, it is also easy to despise politics as insignificant or unworthy of Christians. But this is not proper either.

The heart issue, the problem of man is that we cannot properly render to God what is God’s. If we are really changed by the Gospel, then we are changed so that we can work with others we disagree with for the greater good. Ultimately the enemy is not the one for whom we disagree with politically, the enemy is inside. If we resort to power plays and demonizing those whom we disagree with, then we know we aren’t living in line with Christ’s kingdom which drives us to serve our enemies.

We need to come to Jesus, who deals with our deepest sin, and continues to deal with our sin.[42] See, once we catch a vision of the beauty of God’s rule and his kingdom everything changes even our view our civil responsibility and how we do politics. We look around and seek to use wisdom as we are “salt and light.”[43] Our devotion becomes less about politics and more about people.

  1. We don’t desire power for ourselves; we desire to do what is most loving for others.
  2. We don’t only seek to identify the problems in society, we work with others (even those whom we disagree) to find the solution.
  3. We don’t condemn the weak and oppressed; we come alongside them, invite them in, and love them.
  4. We don’t run from the evil in our cities, we run in and settle, we seek the welfare of our cities.

Let me put it another way. We don’t just seek to enact laws that uphold our family values; we take it a step further and lovingly pursue those who don’t uphold those values. We don’t just place our hope in legislating against things like homosexual union, we also reach out to them and seek gospel transformation in their lives. We don’t just seek to make abortion illegal, we reach out to those mothers and walk with them, help them find ways to raise those children, we even adopt those children.

Our citizenship, our allegiance to Christ and the Kingdom of God calls us to more, to go above and beyond as we live in the Kingdom of Man.[44] Any simplistic Christian response to politics, the claim that we should not be involved, the claim that we should take back our country for Jesus, is simply inadequate. As citizens of two kingdoms we need to search the Scriptures, pray diligently, and hold each other accountable to live with great wisdom, as we wait for our king to come back and place things how they ought to be. Let me close with this.

Conclusion

Perhaps you have heard the story.[45] In 1914 something amazing happened in December along the Western front during World War 1. During the weeks leading up to Christmas parties of German and British soldiers began exchanging Christmas songs across the trenches. Essentially, they were battling each other with season’s greetings, at some points individual soldiers walked across enemy lines bearing Christmas gifts. On Christmas eve and Christmas day both sides agreed to a truce, an unofficial cease fire. These enemy war units ventured into what they called “no mans land”, neutral territory, to share their rations of food and sing Christmas carols together.

Imagine that, 10,000 troops coming together, individual Christians, enemies in the kingdom of man, but brothers in the kingdom of God, coming together under the banner of Christmas, under the banner of Christ. What a beautiful picture of the power of the gospel. What a beautiful picture of what’s to come when Christ consummates his kingdom and sits down on the throne as King of Kings and Lord of Lords.

But we are not there yet, we still live in a broken world. Until that day may we seek to live with wisdom as we “render to Caesar what is Caesars, and render to God what is God’s.”

Our hope is not in government or politics[46] but in the power of the Gospel of Jesus Christ. Government, Politics, and law do not change men fundamentally, the gospel does.

Continue reading “Living with Dual Citizenship – Matthew 22:15-22” →

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

The Lord’s Prayer – Matthew 6:9-13

This is an edited manuscript of a sermon that I preached at Calvary Baptist Church, West Campus. To watch the video click here.

Introduction

I believe that the experience of relationships, connecting with others, is central to fulfilling our deepest desires as human beings.

I remember the first time I met Laura. She walked into the bible fellowship home group that I had joined, and when I saw her I was “done”. I wanted to know who this woman was. So, that morning we did the usual, we shared prayer requests; we studied Scripture together, and closed in time to make it to the worship service at back at the building. I admit that I did not pay much attention that morning because I was plotting, strategizing, how I would talk to this woman. As everyone was gathering their things to leave I noticed that her walk into the kitchen. I thought to myself, “this is my chance!” So I quickly grabbed a piece of paper out of my Bible, balled it up and headed to the kitchen to throw it away. I walked in and there we were, just she and I. I tossed my paper into the trash can (the reason I was in there) and introduced myself.

  • Hi, my name is Matt.
  • Hey, I am Laura.
  • I froze. My mind went blank.
  • There was an awkward silence.
  • Then Laura said, well…it was nice to meet you and walked out.
  • I blew it.

Not only am I not smooth. But, I had nothing to talk about. Why would I? I didn’t know her and she didn’t know me. There was no relationship to provide the grounds for a conversation.

What Does This Have To Do With Prayer?

Laura and I have now been married for over three years. Now that we have a true relationship it is much easier to talk. In fact it happens naturally. I don’t need develop a mini production involving strategies with “balls of paper” to talk with her. The same is probably true of your spouses, family, and friends. I think this is instructive for our prayer lives. As I have studied prayer I keep coming across the same definition for prayer, “prayer is simply talking to God.” Well, we all talk, right? We all communicate. But., why do we talk? We talk because we want to connect. We want to share our problems, joys, pains, concerns, and celebrations with others. In the situations of life we seek to understand our world by “talking” to others. I think this is important for understanding prayer. Consider this question.

What is really going on inside of you when you sit down with someone you know and love dearly, and talk about the things going on in your life?

What really happens when we share with those we know and love? I think what happens is that we find the desire for relationship, to connect, being met at its most basic level. There is fulfillment and great comfort in knowing that we have someone else is there to listen, to celebrate with, to comfort us and help carry our burdens. Well, this is just like prayer. But here’s the thing. That deeper desire to experience relationship, to connect will never be fulfilled in our human relationships. Other people, even the ones we love and trust most are mere shadows, though they are true shadows, that point us to our inner desire to connect with our Father, God. When it comes to our relationships, it is inevitable that others will eventually let you down in some way or another.

But there is one who will never let us down. And that is our heavenly Father. Yet, if you are like me you probably find it hard to pray. Even worse, you have probably found that, after beginning to pray you find that your mind wanders and you forget that you were praying altogether. Now, in my experience it seems that most of the books and teachings on prayer focus on defective practices or discipline. The effect of these examples it usually that you walk away with a desire to try harder and be more discipled, but it is usually short lived. Let me propose to you that the power of, and passion for prayer comes in loving and knowing God as Father. I believe that “the more aware we become of the one to whom we pray, the more we are drawn to seek his face”[1].[2]

This is where I think most books and teachings on prayer fail us. They focus on the techniques or discipline of prayer, but this is where the Lord’s Prayer is so beautiful. First and foremost, in the Lord’s Prayer, Jesus is revealing who Father God really is to his disciples, to us. So, if you are not already there, I encourage you to turn to Matthew chapter 6, where we will primarily focus in on verses 9-13.

The Context of The Lord’s Prayer

The Lord’s Prayer is found in the middle of Jesus’ “Sermon on the Mount.” Jesus has gathered his followers and is showing them, by teaching, what it looks like to live in the presence and power of God’s kingdom. This sermon is given in the context of Jesus condemning the religious leaders of the day who did everything, even prayer, out of prideful and selfish motivation. Jesus gives two examples, in chapter 6, of ‘vain’ prayer often practiced by those religious leaders.

  1. vv. 5-6: Grandiose Attention Seeking Prayer – these religious men “had it all together”, were self dependant and they liked to flaunt it.
  2. vv.7-8: Thoughtless Repetitious Prayer – these prayers were used as some type of magical incantation to manipulate God to get what you want.[3]

In either case, their motivation in prayer shows their independence from God and is using God as a means build on their own self interest. But, then you come to verse 9, where Jesus introduces the “Lord’s Prayer” by saying: “this [then] is how you should pray”. See verses 9-13:

Our Father in heaven,
Hallowed be your name.
Your kingdom come,
Your will be done,
On earth as it is in heaven.
Give us this day our daily bread,
And forgive us our debts,
As we also have forgiven our debtors.
And lead us not into temptation,
But deliver us from evil.

  1. We pray to a Holy God who is also our Loving Father (v. 9)

Foundational to all prayer is that there is a God who reveals himself personally to creation so that we can know Him. I find it interesting that in verse 9 Jesus calls us to focus in on attributes of God that seem, in contrast to each other, like they don’t fit together. Jesus not only teaches the disciples to address God as father, but also as holy, and in heaven.

  1. That God ‘is in heaven’ speaks of his transcendence or independence. From his position of transcendence he acts upon the world as one who is distinct from it.[4] Unlike us, since we are dependant creatures, He is completely independent of creation. To be candid, God does not need us. He is the creator and sustainer of life.
  1. God’s holiness communicates his absolute and unique excellence above all of creation. He is pure and without sin, absolutely perfect. When Jesus teaches us to pray ‘hallowed be your name’, he is declaring that God is indeed Holy, but is also showing us that our desire should be recognize and acknowledge God’s holiness and the reverence that is due to his name. [5]

Jesus, at once, paints this picture of God as being “in heaven” (distant from us), and “holy” (separate from us), and at the same time he is a “Father.” Do you see tension there? In many ways this tension is worked out in the story of God’s people through the Old Testament. After Adam and Eve were exiled out of Eden, their descendants were always wandering and looking for provision and protection. They often turned to idols, but when those failed, they always came back desiring to be reunited with God the Father, and live under his care. However, while they wanted God to be near, they also knew that they could not endure his nearness because of their sin.[6] This continues all throughout Israel’s history. This is why you hear the Psalmist cry in one Psalm, “be near O God,[7] yet then in another: “show mercy, O God…For I know my transgressions.[8] If we are honest, many of us fear being near to God – mainly, because we love our sin so much. But we also recognize that when God is absent there is disaster, just like when God removed his presence from the Israelites. Enter Jesus.

Jesus comes and claims to be the solution to this paradox. He claims to be the resolution to the tension between God’s holiness and nearness. Early in the gospel accounts we read that Jesus addressed God as his own, actual, Father in an affectionate and very intimate way (as Abba[9]). He even claimed that “he and the Father are one.”[10] And something significant happens here in the Lord ’s Prayer. Jesus declares that the disciples are to address the Holy God of Heaven as their own true father. We have to imagine that for those listening, calling God father might seem extremely presumptuous or uncomfortably personal. So what is Jesus doing here? If prayer is talking to God, then in prayer we address God as a person. In revealing his name, as Father, to men, particularly sinful men, God shows the wonder of his grace.[11] Remember that in ancient culture someone’s name was bound up with the qualities associated with that person. When God tells his people that he is to be addressed personally as Father He is making himself extremely accessible, he allows the connection, and provides a foundation for a deep relationship.

Some of us have been blessed to have good loving fathers, some of us have come from broken homes where the father was absent or continually failed the family. Even though we live in a broken world, God still uses broken images as shadows to point us to himself, the perfect father. See, the very fact we know that earthly fathers do not live up to the expectation of “father” confirms this. Fathers are supposed to be the ones who willfully protect, provide, and lovingly nurture their children. I believe these are things that all of us desire in the deepest way, even as adults, we desire God as Father. So, let’s return to the two aspects of God revealed in the first line of the prayer, namely that God is, on the one hand, transcendent and holy, but on the other hand a father. Let’s look at the problem, and the solution.

  1. The Problem: God is pure and undefiled. Yet we are sinners. We are sinful, and this is a curse that is deeply embedded in the human heart. When our first parents, Adam and Eve, rebelled they rejected the Father’s love and declared their independence. Essentially, they orphaned the entire human race. They cut us off from the life sustaining protection and provision of our heavenly father. So that’s the problem.
  1. The Solution: So, how do we find our way home? This is the good news of the gospel! We have an older brother, Jesus, who came to bring us back to the father at the cost of his own life.

What gives us even more hope is knowing that it was God who sent him, his only Son. The good news is that God has not left us as orphans.[12] When Jesus says, “no one comes to the Father except through me.” He is proclaiming that it is only through him that we have the right to call God father! And, Galatians 4 teaches us that when we believe in Jesus Christ, we are adopted into God’s family.[13] Even more, we not only become God’s children legally, but we receive the Spirit in order to experience our sonship. What does this sonship entail? What does it look like?

  1. We pray to a Sovereign God who’s Perfect Will for His creation is Good. (v. 10)

For many of us our childhood is a distant memory. But imagine with me for a second the freedom of summer when you are a small child. When I reflect on my own childhood summers, I remember a time of being carefree, unburdened, playful, relaxed, etc. Doesn’t the very thought of it bring a smile to your face? I look back and some of the things I enjoyed in those days. It was the he silly things like running through the sprinkler, enjoying the beautiful colors of the sky during bike rides at dusk, playing and building in the woods with my closest friends, enjoying the cool wind during a nap on the lawn; that gave me the sense of summer’s freedom. Now, if I reflect on ‘why’ I was able to enjoy these summers so freely, I open up the picture to understand what was really going on there. My dad worked and provided for our family. That doesn’t seem very profound does it? Well, let me put it another way.

  1. I had a Father who assumed the cares of the world so that would not have to.
  2. It was because of my Fathers loving provision that I could live burden free.

I think this is the type of romantic notion that we should have about God’s kingdom. The biblical theme of God’s kingdom can be described as “God’s people living in relationship with God and enjoying his provision.”[14] This is the Eden paradise that was lost. In a very real sense, experiencing the Father’s love and provision is experiencing life in his kingdom. This notion of our father’s love is terribly inviting isn’t it? When we pray for “God’s kingdom to come” and for “God’s will to be done”, we hope and trust that these kingdom realities are indeed going to be. To pray that “God’s will be done on earth as it is in heaven” is also to long for connecting with what is now being experienced in the presence of God the Father in heaven. Consider the inter-Trinitarian experience that the God enjoys now: comforting peace, true freedom, everlasting fulfillment, perfect joy, deep intimacy, perfect love. Many of us look at our lives and the world around us now and long for these things. We see the effects of sin (personal and collective), of living in a fallen world (broken systems, chaotic environment) on a daily basis. As Christians we know this world is broken because our rebellion has driven us away from our Father, and many of us still feel far from home. Perhaps you feel homesick as you read Revelation 21.

Behold the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.  He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.”

Do you not long for this? Do you not long to be at home, under the care of the loving Father God? This brings us back to the good news of the gospel. When Jesus began His ministry he declared that “the time is fulfilled, and the kingdom of God is at hand, repent and believe in the gospel.”[15] Jesus said “come to me, all who labor and are heavy laden, and I will give you rest.”[16] Peter also urged us to “cast all of our anxieties on him, because he cares for us.”[17] See, God sent Jesus to carry the burden of our sin on the cross, and when Jesus walked out of the grave –defeating sin and death – God’s everlasting kingdom was ushered in. When we come to Jesus as our only hope, he brings us into God’s family, his kingdom, where he provides all that we truly need. This is the good news; Jesus carried the burden of sin so that you could enjoy the eternal freedom of summer in God’s family, under the good Father’s provision.

Learn to trust that your Father is sovereign over all things and that in his timing he will bring to consummation the kingdom that Jesus ushered in. Even though you may find you situation hard at this moment, when you back up and consider the kingdom, you see that your Father’s perfect will is good. For the here and now, we are not just left to dream of home. We are not left abandoned, just longing to be in the presence of God the Father later. In Prayer, we are able to go there now. In prayer we are able to find comfort in the arms of our Father as we wait for Jesus to come “and make all things new.”

  1. We pray to a Trustworthy God who Forgives and Sustains us. (vv.11-13)

As many of you know Laura and I have an 18 month old son, Solomon. As his father I have experienced his helplessness, and understand that he is fully dependant on me as his “Da-Da”. I work to provide a him a house and to put food on the table. We child proofed the house to protect him from hurting himself. We choose to buy food that gives him the proper nourishment. We prepare (well, Laura) prepares breakfast, lunch, and dinner so that eating will be enjoyable and fulfilling. We dress him, we bathe him, we change his diapers, and we change his diapers. The list goes on. Our son Solomon is pretty good at being helpless. Well of course, he is a baby; he has needs that he cannot meet himself. And as his father I love him, find joy in, and desire to provide for, protect, and nurture him. I love it when he comes running to me in joy and in tears because when he does that I know that he loves, trusts, and depends on me. This is very instructive for the last section of the Lord’s Prayer. In fact, I would like you to consider the last few verses as a model for the way that we, his children, should approach our loving Father. Essentially, what Jesus is saying here is that we should come to the Father as helpless children, dependant for daily needs, for forgiveness, and for protection from temptation and evil.[18]

Think about it, “to ask for bread is to acknowledge[19] our dependence on God for routine daily[20] provision.[21] In a similar sense, we see this with Israel in the Old Testament, right? When Israel was exiled and journeyed to the Promised Land they had to learned first hand that ‘man does not live by bread alone, but by every word that comes from he mouth of the Lord.’ (Deut. 8:3) See, God provided manna from heaven to meet their daily needs and Jesus teaching to pray ‘give us this day our daily bread’ has the same idea to it. We must come to God as helpless children in need of daily provision. I need to come to God in the same way that Solomon comes to me with his empty “bup” and asks for more juice. When he comes to me hungry and needing something to eat. He trusts that I have it and that I am going to give it to him. Remember Jesus words:

Which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him![22]

Think about the need of forgiveness. Before we can approach Holy God as Father, we need forgiveness. The Bible is clear that this is our first and most serious need, to be reconciled to the Father. And the only one who can do that is God himself![23] And he did by sending his only son. Seeing the beauty of the gospel comes in understanding that we do not merit forgiveness, but it is a gift from the heavenly Father. C.S. Lewis once wrote that “Christ did not die for men because they were intrinsically worth dying for, but because he is intrinsically love, and therefore loves infinitely.”[24]

When Solomon runs into my arms he comes as he is. Sometimes he comes messy, sometimes he comes crying, sometimes he comes laughing, and sometimes he comes because he simply misses me and wants me to hold him. But no matter how he comes, I always accept him in love as my son. This is how the gospel works. Because of Jesus, you are forever accepted into Gods arms. When we come to God through Christ, we come as helpless children in need of love and forgiveness. And when we receive it, it melts our hearts and changes us forever. It changes everything. Let me pause here and say this. Some of us need to forgive others. To withhold forgiveness from someone, after you have been forgiven by God, is essentially elevating our selves above the God of the universe. See, once our eyes have been opened to see the enormity of our offense against God, [and at the same time his acceptance and grace] the injuries which others have done to us should appear, by comparison, extremely trifling.”[25] Over and over we see our need for our loving Father, which shows us how helpless we are.

We also come to the Father knowing our inability to persevere without him sustaining us.[26] “There are two great assumptions in this” last petition to protect us from temptation and evil; “our trust in God and our distrust of ourselves.”[27] Admitting these two things requires a childlike humility that recognizes our weakness, helplessness, and dependence on him. We can trust our father, we can trust that he will protect us from being led into any testing that our faith will not be able to survive, we can trust that he will rescue us from evil. And while we pray in faith we, at the same time, acknowledging that he has promised to do so. Just as we read in Paul’s letter to the Corinthians:

God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.[28]

You see, I baby proofed the house before Solomon arrived so that he would not hurt himself. We bought gates and outlet plugs so that he would not even have the option to do anything that would seriously hurt himself. Beyond that, we also keep an eye on him so that if he does indeed fall or get hurt on his own accord, we are right there. He does not necessarily know all these things, but he trusts me and that allows him to live freely under our care, and come to us as he is. I think there is much wisdom in reflecting on ‘baby Solomon.’ He knows that he is a baby, he knows that he is dependant, and in many ways helpless. Now, if you know that you cannot do life on your own, then prayer makes complete sense.[29] Does it not?

Closing Thoughts

  1. Simply Talk To Your Father

There is no technique or ‘secret’ to an effective prayer life.[30] This may be one of the most freeing truths. You don’t have to ‘put on a production to come to God.’ He knows you, and sees right through all pretense like he saw through Adam and Eve’s fig leaves in the garden. When you come to God, you come naked, with all your shame. In Hebrews we read that Jesus is the High Priest of our confession[31], who stands in the presence of the Father to intercede on our behalf.[32] And as Hebrews 4:17 tells us:

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

As a child of God you have complete access to the Father through Jesus. You have true intimacy, based not on your own goodness, but on the goodness of Jesus – therefore, the relationship is never in question. Prayer is simply the medium which we come talk to God. So talk to your father in an “uncensored manner, expressing the real you and the thoughts you would not dare utter to others.”[33] We are to come without pretense, like little children, just as we are. Come to God expressing what’s on your mind, that’s what little children do. I think if we truly understand that God wants you to come to him empty-handed, weary, heavy-laden – we will run to his arms more often than not.

  1. Get To Know Your Father

John Calvin argued that believers are in perpetual conflict with their own unbelief.[34] I think he is right. I think that the main reason we have a hard time with prayer is because we really don’t believe that:

  1. We pray to a Holy God who is also our Loving Father
  2. We pray to a Sovereign God who’s Perfect Will for His creation is Good
  3. We pray to a Trustworthy God who Forgives’ and Sustains us

I am talking about deep down belief, not lip service. See, what you feel deep in your soul depends on what you believe to be reality. Let me give you an example. It is one thing for me to tell you that there is a hungry, 8 foot tall, black bear outside your door. It’s another thing for you to actually believe me. As soon as you truly believe, it changes your posture, it changes your emotions, it changes how you act. If it is true that what you feel deep in your soul depends on what you believe, then I call you to believe these truths about prayer, and let them change (fuel and motivate) your prayer life. Get to know your God. Meditate on the truths of this prayer until your heart leaps in worship. Think about what it means for God to be Father, for God to forgive you, for God to sustain and protect you. Get to know him, enjoy him, after all he is a person. I believe that the experience of relationships, connecting with others, is central to fulfilling our deepest desires as human beings.

God fulfills that deep desire in a way that not one else can when we talk to him.

Continue reading “The Lord’s Prayer – Matthew 6:9-13” →

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

On the Proper Administrator and Setting for Baptism

The Proper Administrator for Baptism[1]

There is no explicit instruction or prescription as to who may administer the ordinance of baptism.[2] Some argue that it should only be the pastor. Some argue that it can be any pastor on staff. Some argue that it should be any church leader. Some would argue that it should be those who led them to Christ. Some would argue that any Christian can baptize someone. From the outset there seems to be nothing wrong with these arguments scripturally since we hold to a belief in the priesthood of all believers.[3] But one the other hand, none of these beliefs are required by the biblical testimony. Beyond that, “neither by explicit instruction nor by example[4] does the bible teach that a particular administrator is essential for a true, valid baptism.”[5] Baptist theologian John Hammett contends that “there is no theological reason why someone must be ordained[6] to administer the ordinances, but it does seem prudent and orderly. At the same time we view the ordinances as entrusted to the church, not to its leaders.”[7] It does seem prudent, for the sake of order[8], to have someone perform the baptism that well represents[9] the congregation as a whole.[10]

The Proper Setting for Baptism[11]

The administration of the ordinances belongs to the local churches. Baptism serves as the initiatory right of a new believer since it is connected “with ones initiation into the universal, invisible church as well as the local, visible church.”[12] Baptism is an act that is to be celebrated by the assembled church[13] rather than a solitary observance on the part of individuals.[14] Baptisms are normally to be conducted in the assembly which the person will be joining seeing that the congregation is responsible[15] for affirming initially that the individual to be baptized understands the gospel of Jesus Christ. If the responsibility for a new believer rests in with the congregation its seems appropriate that the baptism itself would take place in the presence of the gathered congregation for celebration and mutual encouragement.[16] For this reason Dr. Hammett writes that the ordinances are not appropriate exercises for “an individual family, a home bible study, or a youth group. They may be celebrated outside of church buildings, but their [the ordinances] meaning can be fully expressed only when there are celebrated by the body of believers in the church.”[17]

Matt Capps Biblical Theology, Books, Calvary Baptist Church, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

An Introduction to Jeremiah

With Zach Hawkins. Click here to download the PDF.

The Place of Jeremiah in Salvation History

Jeremiah was called by God (627 BCE) to speak to the people of Jerusalem during a revival under King Josiah (628 BCE[1]). The revival died along with King Josiah in a battle against the Egyptians. After his death, Josiah’s sons ruled as the collapse of the kingdom occurred. Because of Judah’s constant rebellion against being a vassal for Babylon, many Israelites were deported, including contemporary prophet Ezekiel, which  many thought was the sum total of Jeremiah’s prophecies of doom. Unfortunately, they were incorrect. In 589, Jeremiah continued as a prophet through Jerusalem’s fall to the Babylonians.  It’s important to note that while the Babylonians believed that deportation was a well-executed way of quelling further rebellion, God was using that deportation to preserve a remnant for Himself. Also important is the notion of remnant in Jeremiah. Most may interpret this as God protecting the faithful, not allowing them to be subject to suffering and pain. This is not true. Just because God is preserving a remnant does not mean that they will not experience a great deal of suffering and pain as they literally go to live in a foreign land under foreign rule.

The message of hope here is not that as faithful followers, “remnants,” or “good Christians” won’t experience suffering. Rather, the message of hope here is that God’s promises can never be broken. The hope is that no matter what happens to either the remnant or the remaining people in Judah, God’s promise to Abraham, Moses, and David will be delivered upon. As for Jeremiah, during his career his task was to hammer home the message that Jerusalem’s eminent fall was not due to any lack on God’s part but was due entirely to their unfaithfulness to God, specifically turning from him by listening to false prophets rather than true ones.[2] Yet, even in the midst of prophesying judgment there was also hope. Jeremiah foretold a return from exile and an everlasting covenant in which God’s people would at last embrace the covenant in their hearts, finally fulfilling their calling to bring light to the world. To put it simply: “Jeremiah tells the story that promises renewed salvation after judgment and names this as the new covenant…which leads to fulfillment in God’s act of salvation through Christ.”[3]

The Background to Jeremiah

The book of Jeremiah is set during the politically tumultuous times following the fall of the Assyrians and the rise of the Babylonians. Judah passed quickly through rapid cycles of independence, and subjection, first in Egypt and now in Babylon. The nation’s independence was at an end.[4] Jeremiah personally witnessed “the Babylonian invasion which culminated in the capture of Jerusalem, the destruction of Solomon’s temple and the forced exile of many Judeans into Babylon.”[5]

“Because Jeremiah is unlike any other Old Testament prophet, and because his writings are so inextricably bound up with his life and thought[6], the student of this prophecy must consider in depth the inner life and characteristics of this man of God.”[7] Jeremiah was born into a family of priestly lineage in Anathoth, about 2 or 3 miles from Jerusalem. He was called to be a prophet and served for over 40 years[8]. At the time of his call he was a youth[9] and still dependent on his parents. He became a priest and lived in an area allotted to the tribe of Benjamin, so he was possibly a descendant of Abiathar, high priest during David’s reign. Although he had a priestly lineage, his family would eventually oppose him[10] for reasons not identified in the text. Perhaps it was because he was not afraid to criticize what he saw happening in Jerusalem[11]. Many authors have called Jeremiah the “weeping prophet.”[12] In some sense Jeremiah had to identify with God in order to fully comprehend his ministry. In his own suffering Jeremiah reflected the suffering of God. However, the emphasis on his weeping may be misleading if that is the only picture given – considering his determination, dedication, ad longsuffering, Jeremiah would also be noted as a visionary follower of God. Consider what he endured:

“Jeremiah often withstood the political and religious establishment of the day…he would suffer for it. He was persecuted for his message; whipped and put in stocks by a temple overseer[13]; accused of treason, sedition, and desertion[14]; plotted against[15]; imprisoned in a cistern[16]; and held under arrest in the courtyard of the guard.[17]…The prophet gives the expression of feeling abandoned by God or prays that God will take vengeance on his enemies, or he questions the goodness and constancy of God in the face of his suffering.”[18]

Jeremiah is single and barren and cannot get married. This is not because of his convictions or preferences, but because his life is a Sign-Act that functions as a parallel to the way of Israel. Judah, like Jeremiah, will face the barrenness of the land.[19] The emotional burden of this dual role on Jeremiah is extreme and leads to a lament in which he curses his birth.[20] The death he thus seeks corresponds to the “death” that Judah itself must endure; and the continuation of prophet and message into the second half of the book is a token of life beyond that death for the people.[21]

As one interprets this book, realize that the life of the prophet only becomes an aspect of the theology of the book. The word of the Lord is the primary focus, not a profile of the prophet. The aim is to hear the message of the book and how the life of the prophet fuels that message. It would be unwise to make parallels between Jeremiah and modern day Christians as the sole purpose of the book of Jeremiah. These prophets are not to be regarded as models for living, as if that is the purpose of chronicling their lives. No, instead, their lives and ministries should be viewed with an eye toward the plans of a Holy God, working amongst his chosen people, to enact His unshakable will. The claim of Jeremiah is not, “Be like Jeremiah!” Rather it’s, “Listen to the word of the Lord given to Jeremiah!”

The Composition of Jeremiah

Determining the authorship of the book of Jeremiah is complicated. However, these complications do not make it impossible for the actual content of the book to be Jeremiah’s words.[22] “It seems quite likely that in the generations after the prophets’ death his materials were collected and edited into their final form.”[23] The book reports that Baruch wrote down some of Jeremiah’s messages[24]. Therefore, it is quite possible that he wrote down the various types of “words of Jeremiah”[25] at Jeremiah’s dictation. One thing is certain; the book of Jeremiah contains more information on the prophet than any other Old Testament prophetic book.

There are a variety of literary types in Jeremiah. “It includes autobiography[26], long poetic discourses[27], reports of oral sermons[28], reports of sermons delivered in written form[29], historical narratives[30], messages to individuals[31], and messages denouncing foreign nations[32].”[33] The material in Jeremiah is not in chronological sequence and the inner logic of its arrangement not easily discernable. However, there are smaller collections of books within the book that reflect somewhat of a thematic arrangement which can be identified by introductory statements. Concerning a literary structure of the book, it can be outlined as followed[34].

1. Introduction (1:1–19)
2. Israel’s Covenantal Adultery (2:1–6:30)
3. False Religion and an Idolatrous People (7:1–10:25)
4. Jeremiah’s Struggles with God and Judah (11:1–20:18)
a. Concerning the drought (14:1-15:4)
5. Jeremiah’s Confrontations (21:1–29:32)
b. Concerning the royal house of Judah (21:11-22:30)
6. Restoration for Judah and Israel (30:1–33:26)
7. God Judges Judah (34:1–45:5)
8. God’s Judgment on the Nations (46:1–51:64)
c. Concerning Babylon and the Babylonians (50:1-51:64)
9. Conclusion: The Fall of Jerusalem (52:1–34)

Again, the book of Jeremiah is an anthology of writings drawn from an entire lifetime of prophetic ministry. The narrative sections scattered throughout the book are loosely structured around the main events of Jeremiah’s life in ministry, which themselves were shaped by Judah’s decline, fall, and exile in Babylon. I think Paul House is correct when he argues:

“It may be helpful to think of the book of Jeremiah as a notebook or scrapbook of things written by the prophet about his ministry. Jeremiah includes enough “news clippings” to piece together the story of his life, but just as important are the prophetic poems he wrote to address the spiritual needs of his generation and to express the emotions of his own suffering soul. Viewed as a story, the book of Jeremiah has a unifying plot conflict: will God’s people listen to God’s warnings and repent of their sin, or will they reject the message of God’s prophet and be destroyed? The city of Jerusalem also has a strong unifying presence in the book.”[35]

The Key Theological Themes in Jeremiah

“Jeremiah exhibits many great themes that stress God’s judgment on covenant infidelity and worldwide sin, as well as God’s determination to restore an international people for himself through the establishing of a new covenant.”[36] Most likely Jeremiah was read by persons awaiting the end of Judah’s exile and the return of God’s people to the land. Understanding this helps us read the book better. It is very clear in the text that the author desired to leave behind a record of the chaotic times in which they lived, God’s message for those times, and God’s message for the future of Israel and the nations.

The Righteous Living God

Jeremiah presents God alone as the living God and that he alone made the world. All other so-called gods are merely worthless, powerless idols.[37] This Creator God called his chosen people to a special relationship[38], gave them his holy word, and promised to bless their temple with his name and presence.[39] Jeremiah makes it clear that God rules the present and the future[40], protects his chosen ones[41], and saves those who turn to him[42]. Jeremiah proclaims that God is absolutely trustworthy; he keeps his promises. Therefore, Jeremiah assures readers that when people repent and turn to God, his grace triumphs over sin and judgment. It is important to note that the tremendous emphasis on the sins and wickedness of Israel serves to draw attention to the holiness of God.

The Problem of Humanity

Jeremiah’s view of human beings is severely realistic. All throughout this book Jerusalem and Judah are shown to be spiritually enslaved to the stupidity of their sin. Jeremiah proclaims that the human heart is sick and beyond curing by anyone but God[43]. The human heart is described as a rock hard object, permanently engraved with sin.[44] “In stead of worshiping their God “they have turned to broken cisterns, sold themselves to be abused slaves, committed adultery, and entrusted themselves to idols that cannot deliver.”[45] [46]. Israel went after other gods[47], defiled the temple by their unwillingness to repent[48], and oppressed one another[49].

The Call to Repentance

Israel and the nations have sinned against God[50] [51], and God will not allow human sin to continue without justice. Jeremiah warns that punishment is coming. In fact, he calls the people over 100 times to “turn around” or “repent.” This involves turning from one’s own way back to the paths of God’s moral and conventional norms.[52] Jeremiah promises that when people turn from their sins and return to God they will receive forgiveness and healing. Jeremiah proclaims that God will renew a humble and repenting people, and he mourns their lack of repentance and thankfulness for God’s mercy[53]. God comforts him with the knowledge that repentance and renewal would eventually come.[54] With this hope Jeremiah continues to call the community to be constantly renewed through repentance.[55] However, “in his sermons Jeremiah warns against false confidence in God’s covenant with Israel. The Lord’s choice of Zion did not mean that the city was inviolable if the nation did not heed his commands.”[56]

The Sinai Covenant

God had made a covenant with Israel which was a binding relational agreement between the two parties, “based on deeds done by God and promises made by God, which Israel accepted by faith in God, for the purpose of living for God as his unique people in the world.”[57] This covenant was rooted in God’s promises to Abraham, Isaac, and Jacob[58] and was based on God’s redemption of Israel from slavery in Egypt.[59] Again, “the two most important factors influencing Jeremiah’s thinking are the Exodus from Egypt[60] and the covenant given to Moses at Sinai.[61] In this respect Jeremiah was a typical Hebrew prophet who calls the people back to obedience to the Sinai covenant.[62][63]” It included standards of living[64] that the people who were called to be “a kingdom of priests and a holy nation”[65] should uphold as they trusted God and lived for him. It included faith-based sacrifices[66] and prayers[67] to deal with the people’s sins. It included clear accountability to God in the form of blessing and cursing.[68]

The Messiah and the New Covenant[69]

As one reads through Jeremiah it becomes evident that God’s judgment is not the final word.[70] Jeremiah foretells of a time when God will “gather the remnant” of Israel and raise up “for David a righteous Branch” who will reign over the faithful ones.[71] When he comes, this King will be “our righteousness”.[72] The good news in those future days is that God would “make a new covenant with the house of Israel and the house of Judah”.[73] Thus, all the new covenant partners will be believers who are forgiven and empowered by God; he will “remember their sin no more”.[74] Hebrews 8:8–12 quotes Jeremiah 31:31–34 as evidence that the new covenant has come through the life, death, and resurrection of Jesus. The coming of Jesus the Messiah fulfills God’s promises to Abraham, Moses, David, and the prophets of a new faithful people of God in continuity with the old people of God. This is God’s remedy for the sick heart[75], putting his law directly on the heart of the new community[76] so they would intrinsically know and be obedient to the law.[77] Again, this is different from the old covenant for a few reasons:

  1. The new covenant will be unbreakable[78]
  2. The members of the new covenant community will be regenerate, have the law written on their hearts.[79]
  3. The new covenant will not operate according to natural line of birth and descent, but through spiritual birth.[80]

God is going to ensure that his people be a people after his own heart. He will ensure through Jesus Christ[81] that the Law will be written internally, not just adhered to externally. The New Covenant was inaugurated by Jesus, but will be consummated in the end times.

Matt Capps Biblical Theology, Books, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Life, Personal, Philosophy, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Two Excellent Books – D.A. Carson’s “The God Who Is There” and Tim Keller’s “King’s Cross”

During the summer many people make a concerted effort to read a few books. If you are like me you might have a stack of books to be read beside the nightstand, desk, or various tables throughout the house. No matter how busy I find myself to be, good books are always waiting. Al Mohler once said that “summer is supposed to be a season of rest and relaxation — at least in theory. As one wit remarked, “A perfect summer day is when the sun is shining, the breeze is blowing, the birds are singing, and the lawn mower is broken.” During these “perfect summer days” we can read some of those volumes that we have been waiting to read. But perhaps you would like some direction on a good book or two?

The other night I was asked by someone what books I would recommend for summer reading. Now, as a pastor I want our congregation to continue growing in their faith and understanding, so this very minimal list provides two books that I think are helpful in stimulating spiritual growth. There is one common characteristic about these books that make them uniquely valuable. Each one, in my opinion, represents the outcrop of decades of study and practice by these authors in their respected fields.

“The God Who Is There” by D.A. Carson

It is quite obvious that the level of biblical illiteracy in our Western Culture continues to grow. Even in our churches there seems to be a waning understanding of the biblical narrative. Quite frankly, very few Christians have a grasp of the storyline of the Bible and its unifying message. As Ed Clowney once said, many Christians know bible stories but they do not know the bible story. Therefore we must ask the question, how do Christian’s explain the message of the bible to someone when they don’t even understand how it all fits together?

In the theological academy there has been somewhat of resurgence in the discipline of Biblical Theology in recent years. Biblical Theology as a discipline seeks to provide a synthesis, or unity, of all biblical texts taken together. But what many people have come to realize is that most of the work in this field has been done on a scholarly level and is not readily accessible to everyone.

This is where The God Who Is There comes into play. In this book we experience the fruit of decades of biblical scholarship, Christian ministry, and campus evangelism converging to explain the storyline of the bible. One of the strengths of this work is that even when Dr. Carson labors to clearly and plainly explain difficult biblical concepts he never loses the larger storyline in the theological detail.

Dr. Carson covers fourteen biblical-theological themes in near canonical order. While The God Who Is There is written to serve as an introduction to the Bible’s narrative, it is not too remedial to benefit mature Christians or even pastors. I think one reviewer put it well when he said that The God Who Is There is well suited for pastors to pass along or study with:

  1. Believers who perhaps miss the forest for the trees in their Bible reading.
  2. Those who do not know the Bible’s content at all.
  3. Mature and young believers.
  4. Unbelievers and skeptics.

See, “Carson avoids all technical jargon and provides thorough definitions and descriptions for new ideas. Further, he shows how all biblical themes converge on the person and work of Christ.”[1] What Dr. Carson does is make the case for the reliability and truthfulness of scripture based on the fact that it has one coherent message. I highly recommend this book, you will benefit greatly from reading, reflecting, and studying it.

“King’s Cross” by Tim Keller

I read a review of King’s Cross the day before I received in the mail. In this review the author proclaimed that “this is the book where Tim Keller hits his stride as an author.”[2] Within just a few years Tim Keller has established himself as one of the most sucessful living Christian authors, a “C.S. Lewis for the twenty-first century.”

One of the reasons King’s Cross is so good is that Keller has studied, written on, and preached from the gospel of Mark more than any of the other gospel accounts in the course of his ministry. As you read through this book you get a very well thought-out sermonic teaching of Mark’s gospel. It is very apparent that this book has been marinating in Keller’s heart for years. One reviewer noted that in King’s Cross we get the crystallized presentation of what so many of us love about Dr. Keller’s teaching:

  1. Religion is advice, but advice cannot save. That’s why we need to hear the good news that the King calls us to follow him.
  2. People who seek ultimate happiness in anything but God learn when they finally get what they want that nothing but God can truly satisfy.
  3. Those who condemn the self-righteous for the sake of self-discovery do so with ironic self-righteousness.
  4. God is powerful enough to prevent our suffering but sometimes chooses not to. Such situations call for faith in the God whose ways transcend our understanding. His timing does not usually match our expectations.
  5. Go to Jesus, because he can help you. But know that you’ll give more than you think you can, and you’ll get far more than you imagined.[4]

King’s Cross is “an extended meditation on the historical Christian premise that Jesus’s life, death, and resurrection form the central event of cosmic and human history as well as the central organizing principle of our own lives….[Its purpose is] to try to show, through his words and actions, how beautifully his life makes sense of ours.”[3] It is neatly organized into two parts, corresponding to the Gospel of Mark’s two halves: Mark 1-8, which reveal Jesus’ identity as king, and Mark 9-16, which reveal his purpose to die on the cross. Keller writes; “if [Jesus] were only a king on a throne, you’d submit to him just because you have to. But he’s a king who went to the cross for you. Therefore you can submit to him out of love and trust.”[5]

I would argue that King’s Cross will leave all readers, from atheist to Christian, wrestling with the beauty and implications of the gospel of Jesus Christ. Whether you read it devotionally or intensely study it, I believe that King’s Cross will prove beneficial to you.

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Dr. Heath Thomas at Calvary Baptist Church

Click Here to Register!

It’s time for another Saturday Seminar at Calvary West! If you are a Bible Fellowship teacher, part of a Bible Fellowship teaching team, or even thinking about teaching, you will not want to miss this training opportunity to learn from one of our Southeastern Baptist Theological  Seminary professors! Dr. Heath Thomas will be at Calvary West on Saturday, May 21st from 9am-12noon. Dr. Thomas will be walking us through the book of Lamentations.

 Dr. Heath Thomas is Assistant Professor of Old Testament and Hebrew at Southeastern Baptist Theological Seminary in Wake Forest, NC. He earned a Ph.D. in Old Testament from the University of Gloucestershire in Cheltenham (United Kingdom) and has also done studies at Oxford University. Dr. Heath Thomas has recently published a commentary on The Message and Meaning of the Book of Lamentations.

Here are some links to help you get acquainted with Dr. Thomas and his work:

Click Here to Register!

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Life, Philosophy, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

What’s Wrong with Your Marriage?

There are a plethora of Christian books that present strategies for a healthy marriage. Implicit in the arguments of “how to have a better marriage” is that particular authors’ diagnosis of what is potentially wrong with your marriage. Usually the marriage books diagnose the problem by looking at patterns in behavior and offer solutions to help overcome those difficulties. These are usually good strategies for behavior changes, which in some way help to shape our hearts. I don’t claim to be an expert on marriage. But if I may, let me propose that the problem with your marriage is simple and the solution is simple. Now, I know that I just made a huge categorical statement. So let me explain. Let’s begin with the root problem that gives expression in wrong behavior, we find this in Genesis 3.

In Genesis 3 we read that the first husband and wife reject God’s dominion over their lives in an attempt to establish themselves “as God.” Essentially they pronounce independence from God’s established order in an attempt to become “self-existent.” Couched in this rebellion is the desire of dominion over declaring what is good and what is evil. Essentially humans declare independence of God’s rule and establish ourselves as the implementers of rule over our own lives and others; this is the heart of sin. Genesis 3:16 is where we see God declaring the manifestation of sin as it will be expressed in the marriage relationship. God declares;

“Your desire shall be for your husband,
and he shall rule over you.”

Now, I acknowledge that the meaning of this passage is often debated by scholars. Just by reading Genesis 3:16 it’s easy to imagine different ways it has been interpreted. Let me offer a suggestion made by D.A. Carson which seems to make logical sense. Carson argues that it is significant that the two verbs used in Genesis 3:16, “desire” (teshuqah) and “rule” (mashal) are used again together not long after 3:16 in chapter 4. This repeated use should be a sign that the latter passage helps us interpret the former. In Genesis 4 we read the narrative of Cain killing Abel, this is the first murder in human history. When God confronts Cain after the homicide he explains to him why He is angry. The 4:7 passage reads:

The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its [sin] desire is for you, but you must rule over it.”

This usage of parallel wording reveals the true meaning of 3:16, namely that the overall problem in marriage is sin, which is generally expressed by the woman’s desire to dominate her husband and the husband’s desire to brutally lord over his wife. Again, the problem is the same – the desire for dominion which is expressed against your marriage partner. The result, as Gordon Wenham put it, is that “to love and cherish” becomes “to desire and dominate.” Therefore, marriage becomes a power struggle rather than an intimate, unified, and beautiful collaboration of life as God had designed it. See, the husband and wife were to enjoy the harmonious relationship of marriage (2:18, 21-25). This was how marriage worked before the fall. But this perfect harmony is now broken by the curse of sin and is further perpetuated by inordinate desires and is reinforced by a fallen world.

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Luther on Sanctification in the Christian Life

This life is not righteousness,
but growth in righteousness,
Not health but healing,
not being but becoming,
not rest but exercise.
We are not yet what we shall be, but we are growing toward it;
the process is not yet finished but it is going on;
this is not the end but it is the road.
All does not yet gleam in glory but all is being purified.

Martin Luther

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

The Message of Philippians

Click here to download a printable PDF of  The Message of Philippians

Introduction

A few years ago several Newspapers across nation ran the headline, “Is Public Shaming by the Church Legal?” after the Dallas Morning News broke a story that involved an unrepentant church leader, who had been caught in an affair, and his Texas church family who actively entered the church discipline process with the intentions of restoring him back to his wife. So, what made this story ‘worthy’ of headlines in our culture?

Well, the unrepentant man filed a law suit against his own church so that they would “stop the discipline process.” Even further, when this unrepentant man filed the lawsuit he also got a temporary restraining order blocking the church from acting further. But soon after a state Judge lifted that order, agreeing with local churches assertion that it violated the church’s constitutional right to freely exercise its religion. Also on the “churches side” was the fact that when people join the church family they sign a church covenant agreeing to “submit themselves to the care and correction of the Board of Elders”, which the unrepentant man had signed the year before. I believe that there is am important theological truth to be gleamed here, namely, that sin is social. As D.A. Carson argues, “you cannot merely commit any sin, no matter how private, without it having repercussions not only in your own life but in the life of the community where you life.”[1]

In this court case we see how one’s sin not only affects the church body, but also has implications that stretch beyond the church family. Now, hopefully looking at some of the key court decisions regarding church discipline in our country over the past few years does not give us a general indicator of the overall spiritual condition of our churches and the faithfulness of their members. But what cases like these do reveal is the importance of gospel fidelity and how that impacts not only the church family but how those outside the church perceive it.

And Paul’s letter to the Christian community in Philippi is a small gem that speaks directly to this issue. In fact, I would argue that one of the chief values of this letter for us today “is the way in which it hammers out what it means to live [faithfully] in a pagan society.”[2] We need to consider the importance of knowing how to, as 1:27 literally reads, “conduct ourselves as citizens worthy of the gospel”.

This is increasingly important as Western culture becomes more polarized and the divide between faithful Christians and others becomes more acute. We acknowledge that the relationship between “Christians and Culture”[3] is a very complicated issue because individuals, communities, society, and cultural forces are so multifaceted and complex. Every circumstance presents its own unique problems and solutions. Furthermore, we understand as Christians that “as long as we remain in the inaugurated-but-not-yet-consummated kingdom, there will be no utopia”[4] – this makes navigating these waters of being “faithful gospel citizens” even more complex. Things are not yet as they will be when Christ makes all things new, and N.T. Wright notes that:

“It is much easier to decide either to go along with everything in the world, or to reject everything in the world than to work out a mature, wise, and [discerning] path of loyalty to Jesus as Lord amid the pressures and problems of life and society.”[5]

But this is exactly the challenge of “working out our salvation” (2:12) – that is to “figure out, calculate, recon up” what our salvation means and how it impacts every area of our lives – to “work out a mature, wise, and [discerning] path of loyalty to Jesus as Lord amid the pressures and problems of life and society.” In doing this the church can not only maintain unity but also resist the powerful temptation to begin walking in a way that would not be a worthy response to the grace of God shown in the gospel of Jesus Christ.

These are important reminders not only to them, but also to us. To use the reformation formula, we need to remember that ‘here and now’ we are “simultaneously justified and sinful.”[6] In other words, though we are saints in Jesus Christ, (in the same way that the Philippians were as Paul called them 1:1) we need to watch closely how we walk as to not end up in situations where we find ourselves walking in manner that is not worthy of the gospel – which not only has effect on the whole body, but also communicates something to those outside the body.

Like a newspaper headline, we want to proclaim the gospel, “with our lips but also with our lives”[7] in unity and in humility. As we move “fly over” Philippians we need to understand at least two things about the “landscape”, or the context of Paul and the church’s situation.

The Context of their Roman Citizenship

As a Roman colony Philippi was often hailed as ‘Rome in miniature.’[8] Roman citizens enjoyed certain perks over others in their communities like freedom from arrest and the right to appeal directly to Caesar, which is partly why we read in Acts 16:38-39 that after Paul and Silas were freed from prison, the city officials “were afraid when they heard that they were Roman citizens. So they came and apologized to them.” These rights and privileges fed the ancient Philippian residents sense of great pride in Roman citizenship. This was the great Rome! And Paul is writing to their great citizens!

It’s not hard to imagine the shock waves that rippled through this famous city full of loyal citizens when the good news of a new King Jesus was being proclaimed. The very verb translated “proclaiming the gospel” in the New Testament was a media term, an announcement or “headline” of a something like a military victory. Obviously, this would have been heard as a direct threat to the Roman Empire.[9] Rightly so, the gospel is essentially a message of a new King who offers a new status, a status of citizenship conferred not by man but by God. To bow to this King meant allegiance to his kingdom first and foremost.[10] One of the reasons Paul and Silas were arrested in this area a few years before, because “they were disturbing the city” and “advocating customs that were not lawful for…Romans to accept or practice.” (Acts 16)

The Context of their Gospel Partnership

The whole story of Acts 16 gives us the context for why this letter to the Philippians is full of warmth and affection.[11] In Acts 16 we read that Paul founded the Philippian church himself.[12] The nucleus of this church body was formed by a group of “God-fearing” women whom Paul had shared the gospel with before he was placed in jail, and later asked to leave the city.[13] Since that time Paul had experienced a beautiful “partnership in the gospel” (1:5), as they work together for the cause of Christ. This deep devotion evident in Paul’s words in 2 Corinthians 8:1-5;

We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. For they gave according to their means, as I can testify, and beyond their means, of their own accord, begging us earnestly for the favor of taking part in the relief of the saints— and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us.

It is “edifying [to read] the thanksgiving that Paul sends to the church in Philippi as he recalls their support of him and his ministry.”[14] There is obviously a deep relationship[15] between Paul and this body of believers. This church was one of the most giving churches in the New Testament. But underneath their great reputation, there was trouble brewing. It becomes apparent in the letter that there is potential for disaster. This is introduces in chapter 2 of Philippians when Paul pleads with them to “be like minded, having the same love, being one in spirit and of one mind” (2:2) and to warn against “selfish ambition or vain conceit.” (2:3)

Paul is very worried about the health of this local body, so much that he writes in 1:21-25 that while death will bring him “gain”, after hearing of their situation he concludes that remaining “in the flesh is more necessary on their account… for their progress and joy in the faith.” These tearful and longing words reveal the deep love that the aging convict Paul[16] had for this church beloved family. But what was it? What was the one thing he wanted to see in them so badly that he was convinced that it was necessary for him to remain in the flesh on their account?

The Heart of Paul’s Letter to the Philippians

As I have already alluded to in the introduction, I think we see it in the main point[17], “the heart”, of Philippians in Paul’s first imperative, which sets the tone and direction of this entire letter.[18] In Philippians 1:27-28[19] we read:

Only [the only thing that matters] let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents.

Considering their context in a Roman colony Paul uses a very strong word picture here. The imperative translated “let your manner of life” literally means “live as good citizens.”[20] Most English translations do not pick up on this contextual plea of the main verb. Paul alludes to their great Roman pride and understanding of citizenship, and calls them to live as citizens of a greater commonwealth! Paul continues this language in chapter 3, where he affirms that Jesus, not Caesar, is “Lord” and “Savior”, for the sake of arguing that their conduct as citizens[21] is to be worthy of the gospel.

But what does this look like? What are the expectations of King Jesus when one lives in his Kingdom community? To put it another way, when the world looks in on the church what should they notice? What should the headlines about our lives and our church family read? To answer these types of questions we need to see how Paul fleshes these things out. In Philippians he does so by exposing them to their internal need of unity and humility, and warning them of the external influence of legalism and hedonism.

The Internal Need: Strive for Unity and Humility

Paul urges the church to strive for unity and humility. In a very real sense these two things are so closely related that it is not possible to have one without the other in the church.

A. Unity

Throughout the letter Paul has been lovingly addressing the main problem in the Philippians church – the sin of disunity. Paul’s direct address, calling out the names, of the two “quarrelling women”[22] indicate that they were significant leaders in the church (4:2). “If their dispute was only a private matter between themselves, Paul’s public appeal would have been unnecessarily embarrassing…Paul appealed to them by name because as influential leaders their personal dispute was causing a division within the church.”[23] Paul pleads with them to “be of the same mind in the Lord” (4:2-3). What was the cause of the disunity? It seems that “selfish-ambition and self-interest” (posturing) had become the main problem causing disunity (2:3-4), and this deep rooted sin had been exposed in their “grumbling and arguing” against each other (2:14).

  1. Grumbling means “talking secretly against someone.” This is the silent killer of the church that eats away at true unity – dealing with issues indirectly so that you can avoid hard discussions. In other words you talk around issues and people, without directly ever talking about issues, or talking directly to people.
  2. Arguing is simply debating for the “purpose of proving yourself.” The antithesis of humility is pride, which rears its ugly head in arguments that are not aimed at strengthening the unity of the church, but proving oneself as superior. Let me be clear, there is nothing wrong with a debate or hard discussion, Paul is focusing here on sinful motivations as the problem.

There are some common misconceptions of unity in the modern church. Some believe that the best way to maintain unity is to “never raise a concern” or “to always hide conflicts.” The idea is that we can maintain the appearance of unity by maneuvering around conflicts as to avoid them. That is one of the slickest lies of the evil one. The church is full of imperfect people and we need to hold each other accountable and encourage each other in the faith. I am not saying that we bring every sin issue in the body to a church vote. What I am saying is that we don’t maintain unity be upholding a certain perfect image to everyone around us. No one in the church is perfect, we are all under grace. Even the pastors – behind the pastoral garb is a man just like you, a sinner, who is saved by grace, and still growing in grace.

It is often a scary thing to let our guard down and enter into true gospel community with others. This means that we cannot control what others think about us. But it’s only in transparent gospel centered community that we will be able to go to each other in love and call for repentance when it is needed. And by being open to correction we will see a true unity to gospel fidelity and a more faithful witness to the world. This requires us to trust that in the gospel that we are accepted in Christ, no matter what our faults are, this will allows us to be open and honest and accept correction.

This is the type of deep relationship that Paul has with the Philippians. It is obvious in this letter that Paul does not brush these issues under the rug, but shakes them out in order protect the unity of the church. When people in the church are grumbling secretly about issues or arguing out of self-interest the church is in a very dangerous place. As Motyer puts it:

“Paul…sees in disunity a sin threatening the heart of the church, a weapon destroying the church’s effectiveness, and a weakness rendering it impotent against a hostile world.”[24]

This is why Paul urges them over and over (1:27; 2:1-5; 2:14; 3:17; 3:20; 4:2) to be united in spirit and of one mind. “Paul condemns disunity and calls for unity in the church so that it will give a clear witness to the gospel in the public square.”[25] In other words, one of the key ingredients to having an effective witness to a broken world is a unified church. Now, what is necessary for this type of gospel unity? I believe Paul shows us all throughout the letter that it is humility.

B. Humility

Consider how Paul opens the letter (1:1) by identifying Timothy and himself as servants of Christ. This is their primary means of identifying themselves – as servants. In the world that Paul wrote this, servant hood would not have been considered a virtue; at best it was viewed as ‘compliance’ and at worst as ‘weakness’. Today, many people, even in the church, would agree with the attitude of the pagans in Philippi. Look around us, self-esteem, self-assertiveness, and certainty of ego are virtues in our culture that provide assurance of ones own greatness, in fact, they are traits we even cultivate.[26] Simply put, the church has adopted some false ideas of humility. In our culture of ‘relativism’ humility has this idea of “not having strong convictions” and “pretending as if we think we don’t know anything for sure.”

Our culture’s definition of humility has crept into the church and redefined humility as some sort of “gentleness that never confronts sin boldly” or “that no one can have any strong theological conviction.” But this idea of humility has nothing to do with what Paul says here in Philippians. Paul argues that our primary identity should be that of humility which is displayed in servitude.[27] To argue this Paul points to Jesus as the paradigm of true humility in the hymn of 2:5-11, where he reminds us that Christ did not regard his equality with God as a position to be used for his own advantage[28];

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

In my opinion, the primary point of this passage (2:5-11) “is to impress on the Philippians a pattern to which they must be conformed.”[29] Paul also uses similar language in 2 Corinthians 8:9.[30]

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.

See, Jesus did not take advantage of or exploit his power apart from God’s plan. In humility Jesus wielded his power in the service of others, even to the point of death on the cross. That Jesus “emptied himself” implies a self conscious decision on his part to do so.[31] Christ humbled himself for our sake. In other words, Jesus is the supreme example of 2:3-4:

Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.

Rivalry, conceit, and self-centeredness were destroying the unity of the Philippian church[32] (2:3). Paul is urging the Philippians to conform to the image of, to follow the pattern of Christ You might be thinking, well that’s Jesus and there is not a direct parallel from him to us. See, Jesus is not only the paradigm but he also provides us with the power to live this way. What do I mean? If I were to tell you to just go out and be humble I would be filling you with pride in actually thinking you could do it. Just so you know, I recognize the irony of calling you to “strive for humility”, because as Tim Keller put it;

“Humility is so shy. If you begin talking about it [or striving for it], it [disappears]. To even ask the question, “Am I humble?” is to not be so. Examining your own heart, even for pride, often leads to being proud about your diligence and circumspection. Christian humility is not thinking less of yourself; it is thinking of yourself less. Or as C. S. Lewis so memorably said in Mere Christianity, humility is to be no longer always noticing yourself and how you are doing and how you are being treated. It is “blessed self-forgetfulness.”[33]

Humility only reveals itself when someone is captivated by the beauty of the gospel, because humility is a byproduct of the gospel. In the gospel we have confidence that our citizenship is based not on our performance, but on Christ’s perfect obedience. This frees us from always having to always look to ourselves. See, if I tell you to strive for humility you will end up with pride, but if I tell you, strive to believe that the gospel really is true, than you will end up truly humble. It is only when we rely on Jesus that will be motivated and enabled to do what only God can do – give us confidence in our humility.

This is where Paul’s confidence is for the Philippian church, in the power of the gospel, as he says in 1:6, I am sure…that he who began a good work in you will bring it to completion at the day of Jesus Christ. Paul’s prayer in 1:10-11 is that they would be “pure and blameless for the day of Christ” which comes by being “filled with the fruit of righteousness that comes through Jesus Christ.” What does such confident humility look like? Well, after the ‘Christ-Hymn’, Paul points us to Timothy and Epaphroditus who were living a life “worthy of the gospel.”

  1. Of Timothy, Paul writes in 2:19-24; for I have no one like him, who will be genuinely concerned for your welfare…[while others] seek their own interests, not those of Jesus Christ.
  2. Or consider Epaphroditus in 2:25-29; fellow worker and fellow soldier, and your messenger and minister to my need… he was ill…[in fact he] nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.

The Philippians would do well to imitate their lifestyle. So would we. In Timothy and Epaphroditus we see the results of gospel humility. Gospel humility is seen in lovingly using ones life in the interests of others – and when this happens we will hear a beautiful symphony of unity in the body of Christ. When everyone looks out for their own interests we will get nothing but the ugly racket of grumbling and arguing. This is the equivalent of each and every musician in a symphony playing their own solo and begging for the audience to listen to them and only them.

The External Influence: Guard against Legalism and Hedonism

Paul urges the church to strive for unity in humility. But he also warns them of external influences that will work against their humility and weaken their unity. What things should the church watch out for to maintain a faithful gospel-centered witness?

A. Legalism

It is apparent in the letter that there are false teachers, the Judaizers, in the congregation that are ‘preaching a false gospel” outward adherence to religious and social taboos as the primary confidence that one is a citizen of God’s Kingdom. But notice that Paul did not say “live your lives in such a way that your will be worthy of citizenship.” If personal merit could have earned righteousness citizenship from God, Paul would have been the mayor of religious town. He was way “above reproach”. Paul was morally and religiously above any charge or correction. Paul states in 3:4-6:

I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law,  blameless.

What Paul is saying is that there were ‘dogs’ preaching the ‘trash’ of earning your rights to citizenship before God by adhering to certain regulations. But Paul, one who used to bow to the Caesar of legalism, now argues that all this prideful religious effort was filth, waste, rubbish, and “worthless”[34] before God almighty. See he met King Jesus who showed him that there was no way to the Father but through Him, and Him alone. So Paul stopped putting confidence in the flesh and counted it all worthless compared to the surpassing worth of knowing Jesus Christ! In contrast to flesh-crazed dogs, Paul is urging the Philippians to put no confidence in flesh. We need to continually remind ourselves that progress in the Christian life is not measured by “righteousness based on the law”; instead it begins and grows in the gift of “righteousness that comes from God through faith in Christ” (3:6-9). Paul is arguing that it is those who trust in Christ for their righteousness that are the “real circumcision” (3:3), and one of the external marks is humility and unity, which is incompatible with legalism.

B. Hedonism

But Paul also warned them against troublemakers around their city who lived to indulge in gluttony and personal pleasure. In 3:18-19 Paul tells the Philippians that their “destiny is destruction, their god is their stomach, and their glory is their shame.” See, hedonism sells you the lie that you will only be happy if you are your own Caesar. You will only be happy if you are completely free of all obligations and responsibilities of citizenship under someone else. If we are honest, this is the motivation of all sin – all sin is self worship. Self worship is often revealed in “looking solely to ones own interests” or “doing all things out of rivalry and conceit.” (2:3-4) How can you count other more significant than yourself when everything you do is for your own pleasure?

As you see, pride is the antithesis f humility. And pride seeks to exalt the self over others, which works against unity. In the end this leads to destruction, which is why Paul warns the Philippian church not to follow the patterns of the world or set their minds on earthly things, like pride and power – but to live as responsible citizens of God’s kingdom in humility and sacrifice for others. (3:20-21)

Closing Thoughts

In a sense, both legalism and hedonism are one in the same; they come from the same root, “self worship.” And in Philippians Paul argues that those who proclaim legalism and hedonism with their lips and their lives are “enemies of the cross.” Those are strong words, and they require careful reflection on our own lives, and in our own churches. Legalism and hedonism deify and sacrifice for self-righteousness or pleasure. Legalism and hedonism find satisfaction in their superior morality or in their rebellion. As “enemies of the cross” they deny the very saving power of the gospel – and proclaim a gospel other than the gospel that the church exists to proclaim and promote.

Paul is arguing that in the same way that you receive salvation through humility, you also work out you salvation in humility. Growing in the gospel requires that we are humble enough to truly look at ourselves and deal with our deepest sins and identity issues. This can only happen when we realize that citizens of God’s kingdom are people bound together by grace alone. We do not find our fellowship in “common education, common race, common income levels, common politics, common nationality, common accents, or anything else of the sort.”[35] We have unity under the banner of the gospel of grace – this kills any pride or self-righteousness.

  1. The gospel pulls the mask off of self-righteousness and reveals our need to humble themselves before God and trust in the righteousness of Christ for our salvation.
  2. The gospel also reveals the broken promises of self-centered hedonism, and shows us that deeper fulfillment is found in serving others in the power of the Spirit for the glory of God.

Citizenship in God’s kingdom is completely unmerited and undeserved, so we should humble ourselves before others and remember the mercy that God has shown us. This is our, as Paul says in 2:1; “encouragement in Christ, our comfort in love, and our participation in the Spirit.” That we are all saved by grace, because of this our primary concern should be that;

[Our] manner of life be worthy of the gospel of Christ…[so that we can standing firm] in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents.

I propose to you that ‘unity and humility’ are the only worthy response to the gospel of grace. And in order to walk in this way we must always focus on the gospel and guard against ourselves and the church of any hints of legalism and hedonism. Remember how you first approached God? It was in humility. This is the same way you grow in the gospel and grow towards unity in the body of Christ.

Closing Prayer

Father, you have called us, your church, to live as a culturally distinct community, to live faithfully in a pagan society.

  1. First, that we pray that we would love one another more and more. (1:9)
  2. Second, we pray that we would grow in knowledge and discernment, to that we will be able to make right judgments about things that differ in order that we will be pure and blameless. (1:9-10)
  3. Third, we pray that you would continue to teach us what it means to work out our salvation in every area of lives, and in our church family.
  4. Lastly, we pray that you would supply us with the power of your Spirit and wisdom to “conduct ourselves as citizens worthy of the gospel.”

Father, we acknowledge that this is a hard thing. If we were honest with ourselves and others, we would echo the words of Paul in 3:12-15 where he acknowledges that he himself “has not obtained this” nor is he “perfect”, but strives for a worthy response to the gospel. This requires us to relinquish control over our lives and control over how others perceive us. But may we truly believe that we “can do all things through him who strengthens me” (4:13), even when we don’t know the outcome. And may we truly believe that “God will supply every need…according to his riches in glory in Christ Jesus. (4:19) – Amen.

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