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

First and Second Corinthians – An Introduction

Derek Radney and I gathered/wrote this material for the teachers in our church as we begin studying 1 & 2 Corinthians.

The Letters to the Corinthians and Us

Paul’s pastoral method in writing letters is extremely clear when one ponders the riches of these two letters. While Paul was writing to deal with specific immediate issues in the Corinthian church, which could have been addressed in a few pages, he allows these issues to form a theological agenda for writing. In other words, the issues prompting Paul’s writing provide a platform to discuss certain things in a larger context.

So while these letters were written for a specific church in a specific context, to be circled to a group of churches in the surrounding region[1], its application transcends the immediate and is directly applicable to us today. Just a general overview of the key themes illustrates this:

  1. In First Corinthians Paul calls the believers, who are divided because of certain arrogant leaders, to work together for the advancement of the gospel. He urges them to “drop their divisive one-upmanship, build up the faith of those who are weak, and witness effectively to unbelievers.[2]
  2. In Second Corinthians Paul writes of the relationship between suffering and the power of the Spirit – in the context of his ministry, and the message of the gospel. In doing this he seeks to reconcile his relationship to the church in Corinth, which he loves dearly.

Corinth in the Time of Paul

The City of Corinth

Corinth was an ancient Greek city, dating back to beginning of the first millennium B.C.  However, in 146 BC, the Romans totally destroyed it and burned it to the ground because the citizens there led a coalition of city states in rebellion against Rome. The city was gone for 100 years until Julius Caesar built a new Roman colony there in 44 BC. Thus, Corinth was established again as a very Roman city.

The architecture, political organization, and the very ethos of Corinth was Roman. Therefore, in the time Paul wrote to the church in Corinth “it was geographically in Greece but culturally in Rome.”[3]

The Population in Corinth

The population was primarily made up of Romans, “Caesar colonized the city with persons belonging predominately to the ‘freedman class’[4] and with some soldiers.”[5] As a result the city had a mixed ethnic population that included descendants of the original Greek population as well as former slaves from everywhere in the world – Egypt, Syria, Judea – all who had some familiarity with koine Greek. Furthermore, during the time this letter was composed approximately ‘one third’ of the population consisted of slaves, and Corinth was a main slave trade depot in that part of the world

The Social Culture in Corinth

In Corinth society was hierarchical and elitist. Wealth, status, and power were the dominant values. “Many inhabitants of Corinth were prosperous, and wealth and ostentatious display became a hallmark of Corinth.”[6] The wealth of Corinth was largely owed to its location, which was of great commercial importance. Corinth had two large gulf harbors which made it a hub of commerce in that part of the world.[7] In fact, wealthy Corinth became one of the most notable centers for banking and finance in the world.[8]

At the same time, many of Corinth’s inhabitants were impoverished. One ancient traveler declined to enter Corinth once he learned of the “repulsiveness of the rich and the misery of the poor” in the city.[9] But Garland notes that since it was largely a freeman’s city, “upward social mobility was more attainable than in other more established cities in the empire with their entranced aristocracies. Socially ambitious Corinthians could seize the opportunity to advance themselves.”[10] Individual advancement and the pursuit of success were very possible in Corinth for everyone, and it was thus a high value.

The society revolved around displays of wealth and honor. People sought status by attaining patronage from the powerful through excellence in philosophical eloquence, business ventures, and political connections.  It was a highly individualist, egocentric, competitive society dominated by leaders who consistently showed their power, honor, and status. This environment is most obvious in the writings of the ancient philosopher Diogenes, who wrote of his experience while in Corinth:

“That was the time, too, when one could hear crowds of wretched sophists around Poseidon’s temple shouting and reviling one another, and their disciples, as they were called, fighting with one another, many writers reading aloud their stupid works, many poets reciting their poems while others applauded, many jugglers showing their tricks, many fortune tellers interpreting fortunes, lawyers innumerable perverting judgment, and peddlers selling what ever they had.”[11]

The Religious and Philosophical Influences in Corinth

It was a melting pot of old and new religions flourishing together. There was worship of all the Greek/Roman gods, Egyptian mystery cults, magic, the imperial worship of Roman emperors, and Judaism. Aside from Judaism, most people worshiped gods from all sorts of religious backgrounds thinking that the more one worshiped the better. Therefore, the religious climate was strongly pluralistic and nationalistic. Among the many shrines and temples of Corinth the most prominent in the religious and architectural atmosphere was the Temple of Aphrodite.[12]

The Church in Corinth

The Church at Corinth was in a mess:

  1. There were divisions in the church.
  2. There was sexual immorality.
  3. There was boasting of every sort, especially in spiritual gifts, knowledge, eloquent speech, and status.
  4. There was greed, idolatry, and even some who refused to submit to God’s design in gender roles.

But, notice how Paul starts the first letter:[13]

To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ. – 1 Cor. 1:2-3

The Church hardly looked like a sanctified bunch, and yet Paul greeted them as “those sanctified in Christ Jesus, called to be saints together.” Paul called them sanctified despite their sinfulness because they had been set apart by God to be holy because of the blood of Jesus Christ. They had been made holy through the washing of Christ’s blood. So, Paul reminded them that they were to live like saints since God had made them holy. And, Paul reminded them that they were to live like saints together.

In one simple greeting, Paul got to the heart of their problem and reminded them of the gospel of Jesus Christ. They were living immoral lives, but God had made them holy to live holy lives! They were living divided as a church, but God had called them into fellowship with himself and with one another.

Paul’s Ministry in Corinth

On Paul’s second missionary journey, he left Antioch, traveled through Asia Minor by passing through Cilicia, Galatia, and Asia before sailing to Macedonia where he planted churches in Philippi, Thessalonica, and Berea. After planting these three churches in Macedonia, he turned south into Achaia and spent time in Athens. After planting three churches in Macedonia and experiencing persecution there, only a few people believe the gospel in Athens, and so he left Athens in peace without a dramatically effective ministry there.

It was no accident that Paul positioned himself in strategic cities during his ministry. The places where Paul focused his ministry were lively cities and formed a strategic triangle enabling the gospel to be spread among the busiest trade routs in the world. He had good reason to spend much time there. Corinth was specifically profitable for a few reasons:

  1. As a major destination for traders, travelers, and tourists in the eastern Mediterranean, Corinth was an ideal location from which to spread the Gospel.
  2. Corinth was an idea place for Paul to practice his trade as a tent maker. Because of its location and festivals there was a high demand for tents for sheltering visitors to the athletic games, awnings for retailers, and sails for merchant ships. This also allowed Paul to exercise some measure of economic independence.[14] Often Paul’s workspace would become a public forum to proclaim the gospel.[15]
  3. Because of Corinth’s vibrant economy, it was a magnet for immigrants from all over the eastern Mediterranean who came to work in its flourishing manufacturing, marketing, and service sectors. This influx of people provided the ideal circumstance to spread the gospel word to all nationalities.

Key Leaders in Corinth

Priscilla and Aquila

Upon arriving in Corinth, Paul linked up with Priscilla and Aquila. Aquila was a Jew originally from Pontus (the northern part of Asia Minor).  But, he had been living and doing business in Rome. His wife Priscilla was a Gentile, possibly from Rome. The two had been expelled from Rome because Emperor Claudius had commanded all the Jews to leave Rome in about 49 AD. The Roman historian Suetonius, writing 70 years after the event, said that Claudius expelled the Jews because there was consistent rioting ‘at the instigation of Chrestus.’ This is probably a reference to Jesus Christ. Thus, it appears that Christianity had reached Rome, and that it had caused a stir in the Jewish community to such a degree that all Jews were expelled. Aquila and Priscilla were Christians who had a tent-making business that most likely took them from Rome, to Corinth, to Ephesus. Paul worked for them as he also began his ministry preaching in the synagogue every Sabbath to persuade the Jews and Greeks that Jesus was the Messiah. We learn from the rest of Scripture that these two became great friends and ministry partners with Paul. They helped Apollos get his theology straight (Acts 18.24-26) and they were a tremendous help to all the churches that Paul ministered too (Rom. 16.4).

Apollos

While Paul traveled to Jerusalem and Antioch at the end of his 2nd missionary journey, a Greek Christian from Alexandria came to Ephesus. He was very eloquent, but his theology needed some updating since he had not heard of any baptism but that of John the Baptist. Priscilla and Aquila had stayed in Ephesus to run their business after Paul stopped briefly there on his way to Jerusalem, and they pulled Apollos aside to explain to him what he lacked (Acts 18.24-26). After this, Apollos left and went to Corinth to minister there (Acts 19.1, I Cor. 3.6).

Peter

Several things suggest that Peter ministered in Corinth after Paul planted the church and before he wrote I Corinthians. First, Peter is mentioned in chapter 1 as one of the person’s that people in Corinth were claiming to belong to. Apollos and Paul were the others, and this suggests that people were dividing up along the various leaders that had ministered in Corinth. Second, Paul alludes to the fact that Peter had the right to minister with a wife.  This lends support to, though it is not strong, the idea that Peter and his wife traveled to Corinth.

The First Epistle to the Corinthians from Paul

  • Author:  The Apostle Paul (I Cor. 1.1)
  • Date:  About 55AD from Ephesus on Paul’s 3rd missionary journey
  • Occasion: Division in the Church
  1. In Ephesus, Paul received a letter with some questions from the Corinthians.  The letter contained various questions concerning doctrine and practice.
  2. He also received verbal reports from ‘Chloe’s people,’ who may have carried the letter to Paul, and a band of three, Stephanus, Fortunatus, and Achaicus (I Cor. 16.17) concerning the situation of the Corinthian church.
  3. Oral reports and the letter from the Corinthians brought about Paul’s letter.
  4. However, it is clear from I & II Corinthians that there were a number of letters between Paul and the Corinthians.  Paul probably wrote 4 to them in all, 2 being part of Holy Scripture.
  5. The main reason why Paul wrote this letter is thatthere were divisions in the church as a result of factions that had arisen because the Corinthians had not shaken the love of individual status, power, and honor that the surrounding culture loved.
  6. In this sense, I Corinthians is very relevant for the American church.  Their issues are our issues.  Their misunderstanding of the gospel is in large part our misunderstanding of the gospel.

Major Themes:

  1. Wisdom and Power
  2. The Character of Christian Leadership
  3. The Unity of the Body of Christ
  4. The Work of the Holy Spirit
  5. Ethics and Love
  6. The Resurrection and this Present World

The Second Epistle to the Corinthians from Paul

  • A.    Author:  The Apostle Paul (2 Cor. 1.1)
  • B.    Date:  Late 55AD or 56AD from Macedonia on his way to Jerusalem.[16]
  • C.    Occasion: Healing a broken relationship with the Corinthian church.
  1. Paul’s physical absence from Corinth created a vacuum of theological and administrative leadership. Paul continued his relationship through writing and occasional visits.
  2. In the first two of the four letters Paul wrote to the Corinthian church, Paul challenged important persons in the church for their unethical behavior and close association with idolatry. As a result some of the members became angered and opposed his leadership.
  3. Upon hearing of the situation in Corinth, Paul decided to change his plans and make an emergency visit to Corinth.[17] This visit turned out to be bitter for Paul. He was the object of attack by someone in the church community and no one took up his defense.[18]
  4. Paul then must have retreated back to Ephesus where he wrote a sorrowful letter which is alluded to in 2 Corinthians 2.4 and 7.8. Again, this ‘painful’ or ‘tearful’ letter was lost. But this letter apparently called the church to take action against the offender.[19]
  5. Paul had Titus deliver this ‘painful’ letter to the church in Corinth.[20] After this letter was written, Paul’s life was put into grave danger in Asia,[21] so much so that he attributed his survival to the hand of God. Paul then planned on meeting Titus in Troas where he could receive a report about Corinth.  He never managed to find Titus there, and so he went on to Macedonia.[22]
  6. Eventually, Paul and Titus met up in Macedonia[23] and Titus reported good news about the repentance[24] of the majority of the church and their love for Paul’s ministry.[25] Therefore we can conclude that the sending of the ‘painful’ letter and Titus helped begin the mending process between Paul and Corinthian church.
  7. At some point after Paul’s difficult visit and probably after the letter carried by Titus arrived, those who claimed to be ‘super-apostles’ arrived in Corinth and began to influence the church, and undermine Paul’s ministry in that area.[26] In response to this, Paul composed the letter that we know as 2 Corinthians.

Major Themes:

  1. Suffering and the Cross of Christ
  2. Ministry of the New Covenant
  3. Endurance amid Adversity
  4. The Transforming Presence and Power of the Spirit
  5. Repentance Expresses Itself Love and Unity
  6. Christ the Savior is also Christ the Judge

A ‘time-line’ of the letters to the Corinthians:

  1. Corinthians A = A letter Paul sent to them first, alluded to in I Corinthians 5.9
  2. Corinthians B = I Corinthians, carried by Timothy
  3. Corinthians C =The painful letter of II Corinthians 2.4 & 7.8 carried by Titus
  4. Corinthians D = II Corinthians

Continue reading “First and Second Corinthians – An Introduction” →

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

The Gospel, The Samaritan Woman, and The Church.

I have noticed a strange phenomenon in the local church. There is a fear among Christians of being open and honest about their struggles – their sin – with other members of the church body. I think this phenomenon is the result of the dangerous combination of teaching focused on moralism and the desire to be seen as ‘a good person’ without a healthy understanding of our sinful nature.

We all want a good reputation. We would rather avoid exposure of who we really are, so we pretend and don’t seek help from our fellow brothers and sisters in Christ. But the strange paradox is that our “good reputation” can become an idol. When our reputation becomes our chief concern, where we find security in how others think of us, we often hide sin from our church family and undermine one of the primary purposes of the church. This type of attitude is proof of a deep seeded pride and self reliance, and does not allow true repentance to take place. Dietrich Bonhoeffer describes this mentality in what he calls the ‘pious church.’

The pious fellowship permits no one to be a sinner. So everybody must conceal his sin from himself and from the fellowship. We are not allowed to be sinners. Many Christians are unthinkably horrified when a real sinner is discovered among the righteous. So we remain alone with our sin, living in lies and hypocrisy. But the fact is, we are sinners.

If you feel trapped in this mentality I want you to think about the Samaritan woman that met Jesus at Jacobs well in John 4. She was a Samaritan, which was a racially mixed group, partly Jewish and partly Gentile. In that time the Samaritans were disdained by other ethnicities because they did not ‘purely’ belong to any ethnic group. Beyond that, this particular woman was seen as highly immoral. She had many marital relationships and was highly frowned upon because of her sexual promiscuousness. Think about the social implications of this.

In order to deal with this situation the Samaritan woman would draw water from the town well each day at a time when no one else was there, this would allow her to avoid facing other people. She was ashamed. She was an outcast and a sinner. What is funny about this narrative is that in her attempt to avoid other people she ends up standing in front of Jesus Christ, God in flesh. It is absolutely beautiful what Jesus does.

Jesus told her everything she had ever done and still offered her living water.

Now, think about that – and its implications on us as Christians in the body of Christ, the church. As members of the church, we are brought into the family of God through salvation in Jesus Christ alone. This is our common bond, the core of our fellowship. We are no longer outcasts; we belong in the family of God through Christ. We have been forgiven of our sin, and are able to fellowship with God through Christ. The church is a community of people who have been saved by grace through trusting in Jesus Christ alone for salvation – this is where we find our security.

So when we gather there should be no fear in being who we actually are. When we gather we should not have to worry about wearing a masks to fit in. We belong because of Christ and what He has done – not because of who we are.

Now, this does not mean that we ignore sin. We take sin seriously and walk with each other through struggles by the grace of God, and at the same time we are a community of repentance – this is our reputation.

Consider one last point about Jesus’ interaction with the Samaritan woman. When Jesus offers her living water she runs back into the town, to the people she was ashamed to fellowship with, and proclaims the good news openly.

Jesus knows all of her sin and still offers her living water.

This is the testimony that brings people to God. So why is it that so many people hide who they really are from their brothers and sisters in Christ? I would argue that too often we find our security and significance in our ‘reputation’, or outward conformity to social and moral norms. We need to recognize that in the church we are all saved, and we are all sinners. Tim Chester writes:

We will never be perfect in this life, but we can always be and should always be changing…sin is never the last word for the children of God. Grace is always the last word. If we confess our sins to God, He is faithful. He’ll keep His promise to forgive.

The good news is that Jesus sees all of our sin – and still offers us salvation.

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

The Gospel in Life – A Study by Tim Keller

The Gospel in Life is an intensive 8 week course on the gospel and how it is lived out in all of life – First in your heart, then in your community, and then out into the world.

I am excited about going through this material on Wednesday nights at our West Campus starting May 12th, we will be meeting in room 3207 from 6:30-8:00pm. I encourage you to participate in this study. Each week we will read scripture together, watch a 10 minute DVD teaching by Dr. Tim Keller, and have discussion. Here is the calendar with a list of the topics:

May 12 – City: The World That Is
May 19 – Heart: Three Ways To Live
May 26 – Idolatry: The Sin Beneath The Sin
June 2 – Community: The Context For Change
June 9 – Witness: An Alternative City
June 16 – Work: Cultivating The Garden
June 23 – Justice: A People For Others
June 30 – Eternity: The World That Is To Come

For more information on the material see gospelinlife.com. I hope you will join us as we seek to further our understanding of how the gospel applies to all areas of life, personally and in the community.

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

An Introduction to Biblical Theology – The Course Notes

I recently finished teaching a class on Biblical Theology at Calvary Baptist Church where I serve as an associate pastor. For those of you who are unfamiliar with the term, Biblical Theology is a redemptive-historical approach to teaching the Bible.

Below you will find a PDF file of the first draft of notes, with page numbers and an index. I hope you find these notes beneficial in your studies as you seek to see how the gospel of Jesus Christ is central to the whole Bible.

An Introduction to Biblical Theology: Seeing Christ in the Old Testament

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

Jared Wilson on “10 Reasons to Under-Program Your Church”

Jared Wilson, pastor and author of Your Jesus Is Too Safe, recently posted a thoughtful and challenging blog titled “10 Reasons to Under-Program Your Church.” I have re-posted them (with permission from Jared) below:

1. You can do a lot of things in a mediocre (or poor) way, or you can do a few things extremely well. Craig Groeschel has some great things to say about this subject. Also check out Thom Rainer and Eric Geiger’s Simple Church.

2. Over-programming creates an illusion of fruitfulness that may just be busy-ness. A bustling crowd may not be spiritually changed or engaged in mission at all. And as our flesh cries out for works, many times filling our programs with eager, even servant-minded people is a way to appeal to self-righteousness.

3. Over-programming is a detriment to single-mindedness in a community. If we’re all busy engaging our interests in and pursuits of different things, we will have a harder time enjoying the “one accord” prescribed by the New Testament.

4. Over-programming runs the risk of turning a church into a host of extracurricular activities, mirroring the “Type-A family” mode of suburban achievers. The church can become a grocery store or more spiritual YMCA, then, perfect for people who want religious activities on their calendar.

5. Over-programming dilutes actual ministry effectiveness. Because it can overextend leaders, increase administration, tax the time of church members, and sap financial and material resources from churches.

6. Over-programming leads to segmentation among ages, life stages, and affinities, which can create divisions in a church body. Certainly there are legitimate reasons for gathering according to “likenesses,” but many times increasing the number of programs means increasing the ways and frequencies of these separations. Pervasive segmentation is not good for church unity or spiritual growth.

7. Over-programming creates satisfaction in an illusion of success; meanwhile mission suffers. If a church looks like it’s doing lots of things, we tend to think it’s doing great things for God. When really it may just be providing lots of religious goods and services. This is an unacceptable substitute for a community on mission, but it’s one we accept all the time. And the more we are engaged within the four walls of the church, whether those walls are literal or metaphorical, the less we are engaged in being salt and light. Over-programming reduces the access to and opportunities with my neighbors.

8. Over-programming reduces margin in the lives of church members. It’s a fast track to burnout for both volunteers and attendees, and it implicitly stifles sabbath.

9. Over-programming gets a church further away from the New Testament vision of the local church. Here’s a good test, I think: take a look at a typical over-programmed church’s calendar and see how many of the activities resemble things seen in the New Testament.

10. Over-programming is usually the result of un-self-reflective reflex reactions to perceived needs and and an inability to kill sacred cows that are actually already dead. Always ask “Should we?” before you ask “Can we?” Always ask “Will this please God?” before you ask “Will this please our people?” Always ask “Will this meet a need?” before you ask “Will this meet a demand?”

These are some tough observations that need some thought as the ‘local church’ seeks to minister the unchanging gospel in a changing culture. Pastors and ministry leaders – think about all the things you are doing in the context of your ministry and ask yourself a few questions when planning activities:

  1. Are these things absolutely necessary for the people?
  2. Are these things distracting the people from the most important things?
  3. In the end, will these programs deepen the people’s understanding of the gospel and cultivate true discipleship?

We need to use wisdom when planning and promoting things within the church. Think about the message ‘underneath’ the program you lead or support.

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

The Mission and Core Values: The Foundation for Strategic Planning in a Church

The Strategic Planning Process

Our church is currently in the strategic process of looking ahead to the future, you can read about the 20/20 process here. As our church looks back, “we can see that we are the heirs of a great legacy. Yet it is our privilege and responsibility to look forward and ensure that God’s work through this ministry is passed on, even stronger, to the next generation.”

Part of this process involves assessing and clarifying the mission and core values of the church. While the gospel will never change – the environment in which the church communicates the gospel and reflects the kingdom of Christ will. I believe that the mission and core values should be timeless truths that navigate how the church operates within its local context. These things are very important because they will form the ministry strategy. In other words, the mission and core values of a local church clarify much about the aim, focus, and implementation of all ministry endeavors.

Now, I need to be honest here, ‘strategic planning’ is something that I am growing to appreciate and value. When it comes to reading and study I am more oriented towards theology and ecclesiology. Most resources on strategic planning are business oriented. Now, there are a few ‘common grace’ applications we can take from business wisdom, but with caution. Focusing most of my energy in theology and ecclesiology has made it pretty obvious that the church is a completely different institution than a business.

With that in mind, I have attempted to compile something that might help you think through the strategic planning process – which should always begin with the mission and core values. From these foundational convictions all other things are put in their proper place. So here is one concise attempt to provide guidance in developing the mission and core values of a local church.

Ministry Mission or Purpose

The mission of a church broadly dictates the ministry’s direction. If someone were to ask ‘why does the church exist’, the mission statement should provide a good theologically sound answer. I think the mission or purpose of a church should be a broad Biblical statement of what the church is about, again, why does it exist?[1]

Core Ministry Values

Core values shape the ministry of your local church. Core values are the constant, passionate, biblical core beliefs that drive the overall ministry of a church. In other words, core values determine ministry distinctives, communicate what is important, and guide ministry decisions.

Conclusion

The central questions addressed here are simple: Why does your church exist? How will the people know what your church holds in high value unless it is stated? I think there is much wisdom in Larry Osborne’s statement:

“If [a church body] is going to work together effectively, we have to be reading off the same sheet music. Otherwise, we’ll be a small ensemble to which everyone brings his own favorite arrangement. The resulting sound will be chaos, not music.”

If you are a pastor or ministry leader I would challenge you to take the time and think through these issues. Without a clear picture, things will be blurry, the people will be confused, and everyone will be running in their own direction. I believe that once the mission and core values are established in your church, you are more able to develop the clear strategic objectives that will enable the implementation of a unified ministry.

[1] This contradicts what Aubrey Malphurs argues in his book Advanced Strategic Planning. Malphurs writes that there is a big difference in the purpose and mission of a church. He argues that the purpose focuses on God, while the mission focuses on man. (See page 125). I don’t think it is absolutely necessary to split hairs here.

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

Resources for the Study of Biblical Theology

Last week I completed teaching an 11 part course in Biblical Theology at Calvary Baptist Church, where I serve as an Associate Pastor. In preparation I found that Graeme Goldsworthy’s book “According to Plan” was an excellent introduction to the discipline of Biblical Theology. So I organized the material after ‘Part Three’ of that book, while supplementing the notes with other resources. I hope to continue teaching this class throughout ministry. This is the first draft of the notes, which I will revise continually.

Here are the notes that I taught from, and handed out each week in the class.

  1. Introduction
  2. Creation
  3. The Fall
  4. God’s Covenant with Noah
  5. God’s Covenant with Abraham
  6. The Exodus
  7. God’s Covenant with Moses
  8. God’s Faithfulness and Israel’s Faithlessness
  9. God’s Rule Through Israel’s King’s
  10. Faith as a Life of Wisdom and Worship
  11. The Postexilic Prophets

For further study I would also recommend the following books:

If you are a Bible Teacher or Preacher I would also recommend these books:

I would also encourage you to visit the website “Beginning with Moses” for some excellent resources.

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

Biblical Theology- Part 11: The Postexilic Prophets

Note: This series comes from the notes of a course I am teaching on Biblical Theology at Calvary Baptist Church. This material is organized similar to Graeme Goldsworthy’s book According to Plan.

Prophecy is the most common means though which God has communicated with people throughout history. In fact, you could summarize the story of prophecy as ‘the story of God speaking to His people through human messengers.’ This was how God guided His people, informed them how to act in certain situations, and warned them of things to come. Now, when most people think about prophecy they think about ‘foretelling’, but in most cases it is ‘forth-telling’. Simply, proclaiming the truth. Now, when prophets are ‘foretelling’ events it is important to remember:

“The Old Testament prophets’ words are the very words of God. When a true prophet predicts events, those events surly come to pass according to the word of the Lord which he spoke to the prophet.”[1]

Since the prophets words are the very words of God[2], God’s people are obligated to believe and obey them. When Israel disbelieved or disobeyed the prophet they were held responsible as unto God.[3] The prophets were the very ‘mouth pieces’ of God.

It is also important to understand that all prophecy is grounded in God’s covenant faithfulness. All of God’s actions in the Old Testament are related to His covenant promises. In fact, the principle expression of His relationship to His people is covenant. “The existence of prophecy among [His] people was a great blessing, for it indicated that God cared about them enough, even in their sins, to speak personally to them.”[4]

God’s covenant promises stand behind the prophets, in fact, the covenant promises are the foundation for the whole process of redemption. This is important to understand as we read the prophets. The prophets pick up on themes from Israel’s past and thus imply the continuation of God’s [covenant] faithfulness.”[5] Within this context the prophets speak of the future fulfillment of all God’s purposes.

Thus, in the Old Testament God speaks through prophets in order to communicate His ruling word, governing history for His purposes. Now, there are different audiences relating to the message that God delivers through these prophets, His ‘mouth pieces.’[6] Sometimes the focus of the message is on a remnant or few[7], other times the message is directed at the whole nation. Either way, the prophetic message could be summed up in three parts:

1. Prophets identify specific ways in which God’s people have broken the covenant.

Throughout the prophets this message is delivered in several contexts. These include social injustice and oppression, insincere worship, mixing pagan religion with the true faith revealed by God, and false worship of idols.[8]

2. Prophets warn and pronounce the judgment of God on those who are unfaithful to the covenant.

The prophets call for repentance among the people or else they will experience the judgment of God.[9] Sometimes this is issued in the destruction of specific important cities.[10] Whether it’s the end of the nation or the end of the world[11] the judgment of God is immanent because Israel continually rejects God’s grace.

3. Prophets speak a message of comfort and grace to the faithful.

The comfort and grace of God was offered to those who rested in trusting that God would bring about His promises. This would have been hard for them to see in their context, but God had greater plans for redemption:

“From our perspective we can see that nothing has gone wrong with God’s plan. The problem is human sin, and it becomes even clearer that this problem cannot be dealt with by those things that God had done [thus far] for Israel in her history. [But God]…in His wisdom led His people in a series of distinct stages of revelation towards the fullness of time when salvation would come in power.”[12]

A Prophetic Warning to God’s Covenant People

“From the time God establishes Israel as His chosen people under the terms of the covenant, there exists the warning against covenant-breaking disloyalty. It was largely the prophets’ responsibility to make this warning clear…As the mouth piece of God, the human mediator of the Word of God, the prophet reveals God’s plan for salvation.”[13]

All of this should be viewed in the context of a covenant relationship. We must remember that Israel did not deserve the good favor granted to them by God. God chooses absolutely without any condition, and chooses a people who are undeserving. What we come to see as redemptive history unfolds is that God’s plan of salvation not only applies to the Israelites, but will one day in its fullness have significance for all the nations of the earth.

“From the beginning there can be no dispute that the grace of God means that election is unconditioned by any virtue in those who are chosen, and that salvation is a free gift received by faith alone.”[14] Yet, at the same time people are responsible for their actions. Therefore we cannot let unconditional election or free grace undermine God’s judgment. In redemptive history we can see God’s deserving judgment against wickedness revealed in the days of Noah, against Babel, against Sodom, against Pharaoh, and against the pagan Canaanites.

Modern skeptics often point to these events in anger in order to wage emotional war against, what they see to be, the barbaric God of Christianity. But such judgments must be understood in light of the complete biblical picture of man’s rebellion against God. As for God’s elect, all of God’s judgment must be seen in context of the covenants God had made with them. There are firm warnings against turning away from the covenants.

“Israel is saved by grace alone, but to be saved is not merely to be acquitted of guilt. It is a positive restoration to fellowship with the living God. There is always a real choice in front of the people of God: the way of life or the way of death, covenant blessings or covenant curses.”[15][16]

Basically, God makes it clear through the prophets that Israel cannot go on enjoying the blessing of the covenant while it rebels against the responsibilities of life in covenant with God. Over and over again God sends prophets to warn the people and call them back to Himself. The prophetic office from Moses to Elisha must be understood in light of God’s salvation, instructing His people how, and calling them back, to live in fellowship with Him. Here are a few examples:

  1. Samuel has the role of helping the Israelites understand life under kingship.
  2. Gad and Nathan function to minister to David as the kingdom develops.
  3. Elijah and Elisha minister to Israel after the division from Judah and call the people back to true faith when infiltrated by foreign gods.[17]

Through the prophets God warns individuals that if they persist in unbelief they will be cut off from the covenant people and by implication their blessings.[18] Furthermore, if the whole nation persists in unbelief it will forfeit its blessings.[19] So, the covenants are both conditional and unconditional. “The condition is that those who reject the covenant in unbelief will find the blessings of the covenant removed from them.” But God’s promises are unconditional in the sense that He will bring about His promises in spite of His peoples unbelief. In other words, God will not allow rebellion to frustrate His purposes in fulfilling His covenant originally made to Abraham.

A Prophetic Cry on Behalf of God’s Covenant People

After the reign of Solomon there is a steady decline in the condition of Israel, which continues for another 400 years. Things continually got worse; the people lived with no regard for their long-term future. “One wonders why the people did not see their condition and do something about it?”[20] But, theologically we understand that the sinful nature of man will resist the call of continual reformation.

Another reason for the national decline is the separation of the northern tribes of Israel, which leads to syncretism with Canaanite people and their religious beliefs.[21] The southern tribes also practice unbelief by accepting some of the pagan practices.[22] “As time goes on it becomes clear that the limit is being reached”[23], and after Solomon the covenant curses become a reality. Yet, God continues to use the prophets[24] to call the people to return to Him and to covenant faithfulness.

As the nation continues to crumble one might wonder what was happening to God’s plan. Looking back from Abraham to Solomon God performed mighty acts of salvation for His people.

  1. Israel’s denial of God’s kingdom leads to bondage in Egypt, where God mightily delivers them from captivity into freedom.
  2. God binds them to Himself in a covenant relationship at Mount Sinai. This shows that redemption is more than release from bondage, but also a life in fellowship with God.
  3. This freedom and fellowship is shown in Israel’s entry into the Promised Land and the establishment of their nation under the rule of God.

But after Solomon one might wonder what happened to the promises of God? The sinful people continue to deny God’s rule, the nation continues to rebel, and the kingdom disintegrates. Seemingly, God’s promises have begun to fade. But in the ministry of Elijah and Elisha there is a shift in the message proclaimed by the prophets.

Thus far, the “Books of Moses” had been the record of God’s covenant, and His acts of salvation for His people. During this time, “the main task of the prophets…is to call Israel to faithfulness to the covenant.”[25] But, as the decline of the nation progresses and the prophets begin to have new posture and a new perspective.

While the prophets continue to remind Israel of their failure to keep the covenant and threaten the judgment of God upon their sins, there is a new aspect to their ministry. What emerges is a recognition and cry for help, because Israel is incapable of true repentance and covenant fidelity. Therefore, they cry to God as the only one who can save them from total destruction. There is no tangible evidence of the promised kingdom of God.

An Unfinished Story?

As we read the message of the prophets we realize that while the Israelites are repetitively warned of God’s judgment, they are largely unrepentant.[26] So as one comes to the end of the Old Testament we find that nothing has been resolved and it becomes clear that it is a “book without an ending.”[27] But the story continues.

Looking back we see that God would ultimately save those who had faith in Him and His promises – completely, finally, and gloriously. So, from our perspective we need to understand that all of God’s dealings with Israel in the Old Testament are expressions of grace that function as ‘shadows’ of something greater to come But as we look back we see that God allows this shadow to fade so that the full light of the gospel may be revealed in its place.

Throughout the whole history of redemption God has been progressively revealing Himself and His plans. In the end we see that He is faithful to His original covenant commitment.[28] He is therefore, the savior God who restores His people and all of creation to His kingdom; He makes “all things new.”

The Gospel of Jesus Christ

a. Jesus is the true and greater Israel

We understand through the Old Testament that God’s redemption has failed to “come about” in Israel’s history since the relationship between God and man had been lost in the garden.

In the gospel we understand that God’s redemptive plan points to Christ as the only solution – for sin and unrepentant hearts. While the prophets continuously called the people to repentance, there was no covenant faithfulness. Thus the prophets called to God as the only one who can bring about true change – and He answered with Christ.

Where Israel failed, Jesus comes as the true Israel to carry out God’s purposes perfectly and “believers from all periods of history are credited with his perfection and righteousness as a gift.”

b. Jesus is the true and greater prophet.

Jesus is the true prophet heralding God’s kingdom.[29] Not only does Jesus proclaim God’s prophetic word, He is God’s Word.[30] Jesus is greater in than the Old Testament prophets because He is not a mere messenger sent to God’s people, He is God himself, come in the flesh. While Jesus is a prophet, He is more than that, He is the one to whom the Old Testament prophets pointed to. Remember, it was Christ who proclaimed to the disciples:

“And beginning with Moses and all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.”[31]

So, while the Old Testament prophets were messengers who declared ‘thus says the Lord’, Jesus had the authority to declare ‘But I say to you.’[32] The life and work of Jesus in revealing God’s redemptive purposes is the climax to the prophetic office of the Old Testament. Just as we read in the book of Hebrews:

“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.”[33]

Let us be thankful that Christ earned all the covenant blessings by living a perfect life. Christ also consumed all the covenant curses on the cross. And by placing our faith in Him we are offered eternal life and the blessings that only He deserved, and are saved from the curses we deserve.

Continue reading “Biblical Theology- Part 11: The Postexilic Prophets” →

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

Happy Easter – Christ is Risen!

“That’s My King” – S.M. Lockridge

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

Biblical Theology- Part 10: Faith as a Life of Wisdom and Worship

Note: This series comes from the notes of a course I am teaching on Biblical Theology at Calvary Baptist Church. This material is organized similar to Graeme Goldsworthy’s book According to Plan.

“A consistent theme throughout the Old Testament is that of God as the creator, covenant-maker and redeemer.”[1] All of these themes point to God’s personal dealings with humanity. He is not a distant deity who is uncaring or unsympathetic.[2] In fact, we have the privilege of looking back over ancient redemptive history as a whole, which in many ways can be summarized as the story of ‘God saving His people’; and doing so because He loves them as His ‘son.’[3]

Now, what we often fail to consider is that the writers of the Old Testament mainly focus on key people and/or the great events of redemptive history. Goldsworthy points out the importance of noticing this point for us as we read the Old Testament:

This “easily obscures the fact that often whole generations are born, grow old and die without them [key people or great events. This perspective is important to realize that] life in Israel is not three miracles a day and a new holy war each week. Most people live their lives while God does no new thing.”[4]

Think about it, for every biblical hero there are thousands of Israelites of whom we never hear. We learn much about the life of faith in the famous figures, but what did it look like for the ordinary Israelite? Also, most of the Biblical narrative found in the Old Testament tends to focus on the nation as a whole[5], so how did these scriptures speak to individuals in everyday life? This question is answered in the wisdom literature and in the psalms. See, the questions of piety are dealt with in the Psalms, and the quest for knowledge and understanding and dealt with in the wisdom literature.

Wisdom: The Fear of the Lord

In Genesis we are told that man is created in the image of God. Being created in the image of God is significant to our relationship with God, with others, and with the rest of created order. We were created to reflect God in His creation. In order to know what this meant God gave humanity His word to guide us in these relationships. Simply put, God’s Word provides humanity with the “framework for a right understanding of the universe.” By God’s word we are able to rightly interpret reality. With this understanding humanity was given the freedom to:

“…use their God given brains and senses to gather knowledge, to classify it, to deduce relationships, to invent, to plan and to have dominion over creation.”[6]

Now, sin was an outright rejection of God’s order in creation as shown in His word. It was a refusal to accept and follow God’s revelatory word as the basis of knowledge and understanding. One of the main themes of Proverbs is seen in this principle:

The fear of the Lord is the beginning of wisdom,
and the knowledge of the Holy One is insight.[7]

In Solomon’s prayer to dedicate the Temple the fear of the Lord is linked to God’s covenant with His people.[8] Therefore, fear should not be understood as terror. The fear of the Lord in the context of the Old Testament is:

“… a response of reverence and awe and trust to the redemptive revelation of God. It is the Old Testament equivalent to trusting in Christ or believing in the gospel. The fear of the Lord is the response of faith to all that God has done to redeem His people, and He Himself interprets what He has done by His Word.”

Remember that God’s revelation has been progressive throughout redemptive history. In the beginning the people of God failed to gain true knowledge and understanding by not trusting God’s Word. Later, while God was still forming His people, they came under the instruction of the law to show them what it was like to live in a proper relationship with God, and show them it is something they cannot achieve. The law revealed sin, which is, in essence, failure to trust or revere God.

By the time of Solomon all of redemptive history revealed that God’s word and His saving acts provide the framework of grace, which motivates the proper response to God. The proper place of humanity in relationship to God is complete trust and reverence. Therefore, those who trust and revere God above all other things are truly wise, for they have gained understanding. In fact, this is the central principle found in Solomon’s Ecclesiastes:

The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.[9]

None of us have ever upheld this. There is only one who has lived with complete reverence for the Father. There is only one who has upheld and kept all the commandments. That one was Jesus Christ, and through His perfect obedience we are granted righteousness when we place our faith in Him. Christ has fulfilled the whole duty of man for us.

Creation Order and Disorder

In the beginning there was proper order in God’s creation. This order was expressed in the harmonious and good[10] relationships between God, man, and the rest of creation. With the entrance of sin came disorder and confusion in which all of creation was affected with terminal and destructive consequences.[11] “Human thought that reflects this rebellion is foolishness, not wisdom, and involves a deliberate and wicked suppression of the truth.”[12][13]

The situation that ancient Israel found themselves in was that of attempting to understand what their present stage of redemptive history and experience meant for their lives.

“The Israelite believer had similar problems to those we have as Christians. What is the response of faith to the secular world? How does the believer relate to other believers and to unbelievers in a creation that is yet unregenerate?”[14]

The wisdom literature[15] of the Old Testament provided knowledge for the Israelites for proper understanding and living in a world in which all relationships were in disorder and confusion because of sin. While there is disorder in creation we need to be reminded of two great truths pertaining to gracious God.

  1. God has never let sin completely destroy all order. Creation still has order in the sense that it can support life.
  2. God, in His goodness, lovingly chose to reveal His word for the purpose of enabling the believer to progress in wisdom and understanding for life.

Salvation, or the regeneration of order, includes ‘right thinking’ and knowledge. Remember, God is a God of order.[16] Therefore God’s people should seek to live in a way that ‘orders’ their lives with God’s purposes, understanding that it can only be done in humble submission to God, motivated by His grace, and empowered by His Spirit.

The Wisdom Books

The wisdom books[17] of the Old Testament focus in on ‘right thinking’ and the search for knowledge.[18] Each of these wisdom books are written from the standpoint of covenant believing Israelites, and are essentially explorations of human experience.

In many ways these wisdom books provide a pattern for us to grow in wisdom as we “assemble our experiences and to examine them for the underlying relationships that make life coherent and meaningful.”[19] In Ecclesiastes wisdom is portrayed as “a divine gift[20], though also something acquired gradually[21], and as beneficial[22] if esteemed and employed at the right[23] moment.”[24]

The individual proverbs are just that, reflections on life in light of God’s creation order and revelation. In revealing Himself God provides the framework by which we ought to think. For the most part, “in normal daily experience the predictable relationship between deeds and their outcomes remain the principle way we learn about life, to determine how to pursue the good life.”[25]

As we reflect on experience, with an understanding of God’s mandate to us, “we are responsible for the decisions we make as we seek to be wise (to think in a godly way) and to avoid being foolish (to think in a godless way).”[26][27] Therefore, our decisions are wise when they are made in light of God’s revelation and a proper understanding of God’s will revealed in creation order. In the Proverbs one will find that God expects humans to make wise decisions, he “expects them to use his gift of reason to interpret the circumstances and events in life”[28] with consideration of the outcome.

But, while much of experience is predictable from patterns in humanity or nature, there is also much mystery.

“God is great and His ways are often hidden[29] from us. He does not reveal to us the whole picture of His will; indeed we could not understand it if He did. Thus, the believer may encounter suffering and tragedy that seem senseless and a denial of God’s care and control of events.”[30]

One needs to remember that there are limits to human empirical[31] wisdom. “Sometimes the normal relationship between deeds and their outcomes do not seem to exist.”[32] The book of Job illustrates this and encourages the reader to humbly recognize that God’s ways will not always be expressed in ways humanity can grasp. Consider Job’s friends who reason from effect to cause and conclude that Job must brought about his suffering by some secret sin. But this was not the case with Job, he was ‘innocent’ and did not have any empirical reason why he was suffering. At the very most we can conclude that “life can to some extent be foreseen”[33], but this is not always the case.

Thus, wisdom is not purely intellectual, but involves “trust in the sovereign will of a gracious yet mysterious God.”[34] Like Job, Jesus trusted in God when God was silent at the cross, He faced the suffering at the will of His Father, showing faith by crying to the only one who He could trust, ‘His God.’ Jesus is the true and greater Job, the truly innocent sufferer, who then intercedes for and saves his ignorant friends.

For us, we must also take into account the corruption of human understanding by sin. Sin has confused the pure and orderly relationships in creation, thus causing corruption and disorder. Sin also distorts and obscures the truth, making us prone to misunderstanding and false thinking.

Even in situations when we do not understand what God is doing, hopefully in the end we are driven to worship, namely because the fact that there is mystery in God’s ways which compels us to trust in His goodness. I think it was well said, while reflecting on the Psalms, that:

Wisdom and “understanding may wait but obedience cannot. Believers who faced trial and, although puzzled, continued in faith and obedience found their faith re-shaped in the light of their experience.”[35]

In many cases, whether the situation is out of ones hands, or has direct connection to the choices one make, one can look back and see God’s guidance in the situation.

Worship: Praise in the Psalms

There are several types of psalms within Israel’s ancient song book known as the Psalms.[36] Each type of psalm is written within different situations, and for use in different situations. The psalms are prayers, praise, and instruction within the context of a relationship with God.

“They show how individuals and congregations think about God and their relationship to Him. Like wisdom literature, the psalms take their starting point from [remembering God’s covenant and recalling salvation history]. Unlike wisdom, the psalms are much more…a response to what God has done.”[37]

The Psalms are works that focus on the history of redemption, the covenant, and encounters with the living God. Take two focuses in the psalms for example:

1. Psalms of Praise

In these specific functioning psalms the psalmist will praise God as creator[38], protector and redeemer[39], as King and Lord of history.[40] The important point is this, “worship of God is typically a recalling of the mighty saving deeds of God within the history of Israel.”[41] Remember, memory[42] plays a primary role as a theme in the Psalms. Many of the Psalms recall the prayers that have already been answered, other bring to light God’s past acts of deliverance. These Psalms remind the reader of God’s reliability to His promises, which builds faith.

We are not ancient Israelites. But we can see a pattern of response here that we should emulate. We should be draw to worship as we consider the good news of Jesus Christ. Merely remembering the fact that Christ delivered us from slavery to sin, and we find rest in Him as Savior and Lord, should be sufficient to motivate praise at anytime. (good and bad)

2. Psalms of Lament

Psalms of lamentation often compare the declared status of God’s people with their actual situation. In these psalms the people are turning to God in the midst of sorrow, suffering, or persecution.[43] Often times these psalms are found after a psalm of lament as ‘songs of re-orientation.’[44] While these psalms of lament are launched from a heart of despair, most of them are followed up by, or “finish on a note of confidence that God will yet act to save and restore them.”[45]

Again, we can find a gospel pattern here. We will all find ourselves in times of suffering, sorrow, and persecution. Sometimes inflicted by our own sin, by others, and sometimes permitted by God. In the same way we must turn to God in complete trust and re-orient ourselves to considering that Christ endured the ultimate suffering, sorrow, and persecution on our behalf so that we would have eternal life. The gospel then becomes our ultimate source of comfort in real times of despair while here on earth.

Here is the point, the great objective facts about who God is and what He has done are the foundation for, and motivate all worship and obedience. Therefore, the psalms are expressions of fellowship with God by those who know what it is to be redeemed by grace. Simply put, true worship can only be a response to God’s character and His works, as he has revealed.

The Gospel of Jesus Christ

What God has done in redemptive history provides the believer a framework to understand all of reality. With this framework the believer expresses fellowship with God by seeking wisdom and understanding from His Word and returning praise to Him alone.

“The word wisdom suggests a concern for the way we think, the way we use our minds or intellects.”[46] If we consider salvation history we understand that all of creation has been subjected to sin. Therefore we cannot assume that human understanding and knowledge are neutral: All aspects of humanity have experienced the deleterious effects of sin.[47] The natural reasoning capabilities of man only allow us to ‘see through the glass darkly.’ The Gospel alone provides salvation from the noetic effects of sin, and thus allows us to gain true wisdom.

As Christians we must remember that the Christian mindset comes about through the gospel, and so we must think of Christian wisdom as conforming of the mind to the gospel. In this sense all believers have the mind of Christ.[48] Christ is not only the wisdom of God,[49] but is also our wisdom.[50]

Our conformity to Christ is the fruit of our salvation. Therefore, “growing as a Christian really means learning[51] to apply the fact of the gospel to every aspect of our thinking and doing.”[52] It is only when we see the person and work of Jesus Christ are we able to properly understand ourselves, our experience, and the world around us. This has direct implication on what it means to be a ‘mature Christian.’ A mature Christian is:

“One who is able to look at the whole of reality through Christian eyes…He is learning to understand all things in terms of what they are in this corrupted realm and of what God intends them to be by virtue of His redeeming work. Thus, he is an integrated person who is learning daily through the gospel how to relate, not only to himself, but to all things according to the purposes of God.”[53]

We must learn to tie all wisdom and worship to three points of the Biblical narrative, namely, creation, fall, and new creation.

Continue reading “Biblical Theology- Part 10: Faith as a Life of Wisdom and Worship” →