Cities of Tears and City of Promise - Returning to Bethlehem

Cities here in American and around the world are not getting good press these days due to the events that unfold in them. Today I received an e-mail from a partner in the gospel, a Christian leader in southeast Asia, telling me about unspeakable horrors committed against school children in one of the city's of his nation. The note from this leader included the account of Herod's slaughtering the children in Matthew 2:17-18, "A voice was heard in Ramah, weeping and loud lamentation, Racheal weeping for her children, she refused to be comforted, because they are no more." Regardless of which side you take in the unfolding events of our times one thing is clear death brings tears. King Herod was corrupt and ruled from a corrupt throne. His rule brought tears. But before Herod, Adam was to rule for God in the midst of a garden paradise (Genesis 1:26-28). His corruption and treason against God plunged the whole world into tears. The corruption has spread to all of humanity (Romans 5:12).   

Like our modern cities of recent days Bethlehem and the region around it became a city and region of tears. The beautiful thing about God and his redemptive purpose is that places of tears also are the same places of promise. Cities such as Nazareth and Bethlehem were locations of the climax of redemptive promise. They become cities of promise not because of the kind of cities they are or were, but because God promises to do astonishing things through his redemptive plan in their midst. Consider the words of such a promise when the angel of the Lord speaks to Joseph concerning Mary in the city of his residence, "She shall bear a son, and you shall call his name Jesus, for he will save his people from their sins," Matthew 1:21. It is absolutely amazing how much redemptive power can be packed into one sentence of the word of God. Sin and human fallen-ness cause and bring great tears, but God brings and causes great salvation through his Son from a cradle in a city that experienced great sorrow. In fact before the tears and pain came, the promise was already present. If we would only open up our eyes to see that long before we face the greatest problems of a fallen world, God goes before us.

In the next post I will unpack the power of a promised contained in one sentence.

Gary Finkbeiner
Advent 2014

 

Putting First Things First, Part III
Social Justice and Wealth Redistirbution 

We are engaged in a book review on What is the Mission of the Church? by Kevin DeYoung and Greg Gilbert. As one can tell the title of the book carries an extremely critical question. Added to this I am also providing my own commentary and input related to the issues that are raised both in the book and by Christians who are seeking to interact with contemporary culture. Especially, Christians who are attempting to bring God's answers into this arena. As I have stated earlier this volume written by DeYoung and Gilbert offers a very helpful framework for believers as they engage the world in which they live. I am interacting with this particular book along with the Scripture as a way of getting at some of the critical themes last year's election brought to the surface amongst Christians.

        Most Christians to some degree realize that in order to interact with the culture on a serious level one must also interact with Scripture. To do this an individual believer or group of Christ followers must give themselves to the study and understanding of the Bible in such a way that moves beyond a simple proof texting of certain verses that on the surface seems to support their position. In other words, one cannot take their personal conviction on a particular subject and then find passages that seem to support their view of an issue especially when that view has been shaped for the most part outside of Scripture.  Again, one of the compelling strengths of DeYong and Gilbert's work is the attempts they make at doing serious exegesis of the verses they labor with (DeYoung, p 141-171). This sole factor is one of the main reasons I chose to communicate some of the contents of their book.

        Take for example one of the hot topics of the elections last autumn, the issue of social justice. Not only was this a much talked about political issue by both parties, but also inside the church many Christians taking their hint from the election culture begin to promote it. Facebook pages buzzed about this subject and various Christian groups held seminars on the issue. Serious discussions emerged among Christians on "wealth distribution" as a part of what it meant to create a more just society. One group I noticed discussing the theme of social justice and the possibility of biblical support for wealth distribution looked at the Jubilee laws in the books of Leviticus and Deuteronomy as a possible framework for Scriptural support of such redistribution. Some were excited over the possibility that the Federal government might be looking at the Jubilee laws as a possible grid work for spreading wealth evenly to everyone in our nation or the broader western world including Europe. Wealth spreading was surely a topic of the 2008 elections. It seemed to me however, that few paused to ask if the modern concept of material redistribution as suggested by some lined up with the biblical idea of Jubilee? Both contemporary ideas of social justice and redistribution of wealth as far as Christians are concerned must be examined by the Bible.

        Social Justice?

        According to DeYoung and Gilbert the idea of social justice although an accepted concept lacks clear definition. DeYoung and Gilbert express the conviction that a definition doesn't really exist (DeYoung, p 179). Of course, this does not mean that some have not made an attempt of providing one. Nor does it mean, because of the lack of a good definition, that Christians should not be engaged in the work of laboring for justice or a more just society. It does mean however, that the lack of an accepted definition that we are working with a concept that is absent of a proper framework making application more difficult. Therefore "social justice is a term that Christians must use with care" (DeYoung, p 180).

        Popularly understood social justice means vaguely something to do with "poverty and oppression" (DeYoung, p 179). It must be made clear that "doing justice should not be confused with redistribution" (DeYoung, p 161). Understood from the framework of Scripture establishing justice possesses greater implications. Both the Bible and the authors of What is the Mission of the Church? provide some bullet points that can guide our thinking as we strive to develop concepts of engaging culture that are more faithful to the Scripture.  For the sake of brevity I will give a few that I believe are helpful in the discussion. These points also include my own thoughts as well. Before I do I desire to make clear that where possible Christians must care about the issues of poverty and oppression greatly. However, due to the immensity of these issues as they are linked to the greater problem of sin, Christians and their church communities must understand their real purpose, which is connected to redemption and centered on the gospel. I will deal with the idea of wealth redistribution in an upcoming post. When it comes to justice here are a few critical points for our consideration. These 4 points are often overlook or fully ignored when discussing social justice. Of course a complete discussion on this important topic involves more than these 4 points, but when they are absent from the conversation a huge gap is created.

        1. Concepts of justice must be built on the basis of law. For believers the foundation of God's    righteousness when it comes to justice is the law of the Old Testament. Justice requires equal treatment under the law. The rich are neither favored or discriminated against nor are the poor because of their status either favored or discriminated against. In this way particularly the law of the Lord is perfect and righteous. (See Psalm 19:7-14) In this case. as DeYoung reminds us, "Injustice implies a corrupted judicial system, an arbitrary legal code, and outright cruelty to the poor." (DeYoung, p 159)

        2. Justice requires just decisions. The rich can be guilty of greedy practices that exploit the poor, but the poor can be guilty of theft if they believe that in order to get economic justice, for example, they are allowed to take from the rich in what constitutes stealing.  Both groups are guilty of violating the law of God and breaking his commandments.God forgives sin, but does not acquit the guilty, rich or poor, if they do not repent of their sin when it comes to unlawful economic behavior. (See Exodus 34:7) Poor as well as rich people can be guilty of greed, covetousness, and theft.  

        3.  In order to establish justice the harder work of making just decisions on a case by case basis must be a major goal. Justice requires just decisions being made at local levels. (See Deuteronomy 16:18-20). This is why social justice talk often misses the mark especially when it comes to ideas of across the board redistribution of wealth. Discussion on wealth redistribution often neglects the effect on individual situations on a case by case basis. Without the proper consideration of the righteous application of the law one could end up doing violence to the wealthy in attempts to evenly distribute wealth to the poor. This applies to the use of Jubilee laws when used outside of their law based and historical context in Scripture.

        4. Scripture usually defines the poor as those who are being oppressed by the rich and the politically powerful. (See Isaiah 1 & Jeremiah 22) DeYoung and Gilbert do an excellent job of pointing out this principle of Scripture (DeYoung, p 151-59). This final point can not be passed over as though we assume that everyone who is poor and needy is oppressed or being run over by wealthy or politically corrupt people or systems. Some are poor due to laziness, bad allocation of resources, or failure to outright go to work. Although there are poor people as a result of being oppressed, many fit the later description of failing to apply themselves. Each situation must be looked at and understood as to the reason for the poverty. This does not mean those in the later category do not need help, but wisdom must be used as to what is the best way to help. 

        Looking at just 4 ways that the issue of justice intersects with the law of the Old Testament causes us to understand how important a more complete picture is needed when working with Scripture. A prime example of this is seen when attempting to lift the idea of wealth redistribution from the laws related to the Jubilee in Leviticus without consideration of its actual historical context. I will provide some thoughts on the Jubilee as the law instructed Israel to practice it in my next post.

        Before leaving this post allow me to make one final critical comment. The reason for stating the above points relates to the mission of the Church and the gospel in this way. When we labor to gain a fuller sense of the message Scripture is relaying to us when it address issues such as social justice or for this fact any other cultural topic, we bring to the forefront God's righteousness and his goodness. By doing this we accomplish the important task of helping both the wealthy and powerful, as well as the poor and oppressed, understand their need to repent of sin and see the goodness of God given to us in Christ. In this very crucial way the gospel is placed on center stage for both sections of society to see their need. Both conviction for sin (James 2:8-9) and the goodness of God (Romans 2:4) are necessary components.   

Gary L. Finkbeiner
Christianity and Culture

Putting First things First, Part II

Currently I am doing a review of Kevin DeYoung and Greg Gilbert's book, What is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission. Hereafter I will refer to this book by (DeYoung, followed by the page number). The reason I am doing this is due to the fact that this single readable paperback provides some critical challenges to the church when it thinks about its mission (what Jesus sends us to do, DeYoung, p 29) in the midst of responding to the cultural challenges we face. How we respond to such challenges is important since we want to be doing what Jesus has sent us to do. Nothing more, but certainly nothing less.

        Here we find the beginning of a key challenge that DeYoung and Gilbert bring to Christians who desire to be engaged in the problems facing our culture. Allow me an attempt at a summary thought related to this. For example, if we see our primary task as fixing this world, bringing social justice, changing things politically, stopping all wars, and basically ending the cultural results of sin we might end up focused on things Christ has not primarily sent us to do. That is not to say we should not be involved in worthy causes such as social justice, peace making, and other worthy endeavors, but it might mean that even in the midst of laboring for worthy things we can lose sight of our real mission. Worse we might find ourselves re-interpreting the things Jesus has told us to do. We can even end up making the Bible say something it does not say (DeYoung, p 110-113). When this happens we could say we are not doing what Jesus has sent us to do. In other words, instead of giving ourselves to the real mission that is accompanied by good works and proper involvement, we give ourselves to things that become misdirected and we are ill equipped to bring to pass. Again, this is not to say we should not be engaged in the culture or that our efforts will not have significant impact. Because of this we need to be involved, but with a proper focus. In order to do this Christians must turn to the Scriptures and labor to understand its message and application.

        One of the strengths of this book, as I stated in an earlier post, is the exegesis it provides on key texts that are often preached on when making appeals to the church to fulfill its mission. One text in particular that is often cited is Genesis 12:1-3. In this very familiar passage on mission is God's call to Abraham to go forth from the land of his ancestors and travel to the land God will show him to settle and eventually his offspring will inherit. This passage is pointed to as an example, along with others, of God expressing his desire to make Abraham's life missional by blessing all families. He is to go forth from the country of his ancestors in order to be a blessing to the families of the earth. From this passage we have the current formation of the "blessed to be a blessing" phrase that is popular in large sections of the church. However, God's dealings with Abraham does not stop here in Genesis 12. God expands and fills out his promise to Abraham in  how he will bring this to pass. The promise of God is ratified by a covenant (Genesis 15) and expanded to include not just Abraham being a blessing, but his "offspring" (Genesis 17:7).

        Blessed to be a Blessing?

        DeYoung and Gilbert's exegesis of this passage (Genesis 12:1-3) shows that Abraham's call to bless the nations takes on a particular application as one considers its expansion and how Paul applies it in his letter to the Galatians. Paul's understanding of Abraham's call and its fulfillment in Christ is often neglected in understanding the mission (DeYoung, p 33). In other words, "the blessed to be a blessing," idea has nothing to do with you and I sharing our physical blessings except by sharing them we begin the process of sharing the ultimate wealth of Abraham's blessing, which is Christ. People will not receive Abraham's blessing by us sharing our food or giving them money out of our prosperity alone. We need to do these things as we have opportunity, but we do so knowing that the ultimate fulfillment of this comes when people receive Christ by faith and receive the Holy Spirit (Galatians 3:11). The blessing of Abraham is fulfilled in Jesus, not our programs or our misguided attempts at times to resolve all the worlds problems. Therefore, we need to" put first things first" without neglecting our good works.  Finally, we need to be wise enough to understand that even if we make the world a much better place for everyone if we do not turn the nations to Christ we have not fulfilled Abraham's mission (DeYoung, p 34). In fact, in light of God's redemptive purpose we have fallen far short of our call.

Gary Finkbeiner
Christianity and Culture 

Putting First Things First: Providing a Way Forward in the Midst of the Cultural Challenges We All Face!

As we wade into the cultural challenges facing Christians in this current generation I want to write at least one article on the framework we need as believers living in this present age. However, the immensity of this aspect alone will most likely take a series of short pointed articles. To begin with I want to recommend a book that I believe is well written and fairly easy to understand for leaders and members of the church alike. Below is the biographical information that one would need if there is an interest in purchasing it.

What is the Mission of the Church: Making Sense of Social Justice, Shalom, and the Great Commission by Kevin DeYoung and Greg Gilbert. Wheaton: Crossway, 2011. Pp. 266. $15.99 paper.

        This work is very affordable and is written in such a way that leadership groups and or small discipleship groups in a congregation can make use of the timely material. One noticable strength of this book, besides the relatively easy reading style compared to other books of this nature, is the biblical and exegetical component that is often absent in many Christian books today. In fact the most challenging aspect of this work is the biblical application that grows out of the exegesis of the Scriptures. I point this out since so much ink is spilled and time used expressing clever ideas by Christian thinkers that either misinterpret, misapply, or never consult the Bible in formulating the views they express. This is true at least in many publications. This is a weakness in modern Christianity. Much of our views are formed outside of serious biblical reflection. We either proof text verses or give the Bible a surface nod. After all our convictions are more important even if what we promote could be at variance with the Word of God. Therefore, in the public arena it is not as though we do not know anything, but we often do not know enough. This is why historical theology is critical since much available to us in the history of the church is based on better biblical understanding.

        We are weak not just in the general handling of the Bible, but in particular the Old Testament. Here specifically is where proof texting is done the most without any consideration as to the background of passages or their historical application as understood by the first hearers of these Scriptures. Interpretations abound that suggest for example the application of Jubilee laws for modern economies from such books as Leviticus or Deuteronomy or the acceptance of Gay sexual relationships due to the perceived idea that Old Testament laws forbidding homosexual practices are not relevant for a New Covenant people due to the fact that the law is given to us through the lens of an outdated culture and has been nullified due to the New Testament.

        Confusion not only exists when Christians cannot distinguish between culturally influenced interpretations of Scripture, but when we fail to understand that Scripture at times does address believers inside of their cultural context in places. For example, passages in the New Testament that seem to support the institution of slavery are actually instructing believers how to handle a cultural situation so that the testimony of the gospel does not suffer (Philemon 4-6).  Failure to recognize when this is the case has led others to assert that unless you enforce the use of "head-coverings" - the practice of a woman covering her head with a cloth or shawl (I Corinthians 10:33-11:16) - in modern church gatherings indicates that you will most likely slide into accepting homosexual behavior or other cultural practices at odds with Scripture. How one can reason this out in this fashion is equally challenging not to say troubling. Although DeYoung and Gilbert do not cover issues such as the modern use of head-coverings, subjects like this as well as slavery, or the role of women in Scripture, have led many to dismiss the Bible altogether because of an inability to exegete and apply relevant verses to particular questions of concern. In the next article we will move into the core framework provided in this volume in order to discover the kind of foundational grid that I am convinced is on target in providing guidance on a number questions as to the mission of the church.

Gary Finbeiner
Christianity and Culture



  

What is the Mission of the Church in the Midst of the Current Cultural Crisis We Face?

Posting a followup on the cultural issues that stimulated much discussion among Christians during last autumn's election has taken longer than I had initially hoped. Although it has been awhile since my last post my thinking on some of these issues remains very active. I just finished participating in a conference on the recent cultural crisis facing our generation. Papers and talks were presented on critical subjects such as the relationship of Church and State, Immigration, and Same Sex Relationships. All topics were approached from a biblical exegetical foundation as well as drawing on historical theology and current cultural commentary. Needless to say, the conference was timely, produced fruitful discussion and yielded helpful understanding in the midst of much confusion and challenges in the broader church on these issues.

It doesn't take long to discover when surveying the current literature available on many of these issues that Christian authors especially take various positions and offer at times interesting solutions. At times unfortunately, some of these solutions are without biblical warrant since the Scriptures are either misinterpreted, misapplied, or never even consulted before posting a conviction. Because of this insanity takes center stage as different proposals are given on these issues while neglecting the Scripture.

The crisis facing the cultural has now become a crisis of biblical interpretation and application. Outlining the problem is not enough at this point. I desire to present not another view on an issue but actually a way to restore some sanity and establish some needed boundaries in which to focus our approach. I will do this in the form of a book review of a recent publication that does just that. The book is authored by Kevin DeYoung, of the Young, Restless, and Reformed fame and Greg Gilbert his co-author. The name of the book is What is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission, published by Crossway, 2011. If you want your thinking challenged biblically and desire a grid in which to place various cultural issues in perspective, as well as focusing your direction for cultural engagement this publication gives some critical help. The book does not guide you in the path of what convictions are necessarily right, but instead provides the church and the individual Christian clarity on how you should direct your efforts ultimately. In my next post I will interact with this volume and point out where I think the work is right on target.

Gary Finkbeiner
Cultural Issues and Christianity

Turning Neither to the Right or the Left

A Commentary on Christian Worldview Post 2012 Elections

Joshua 23:6-9

⁶Therefore, be very strong to keep and to do all that is written in the Book of the Law of Moses, turning aside from it neither to the right hand nor to the left, ⁷ that you may not mix with these nations remaining among you or make mention of the names of their gods or swear by them or serve them or bow down to them, ⁸ but you shall cling to the Lord your God just as you have done to this day.

It should be obvious from an exegetical interpretation of this passage that “right hand” and “left hand” do not stand for right or left political views. However, metaphorically, it is clear that the righteousness of God’s laws cut right down the middle when it comes to the temptation of turning either direction away from or straying from the way of the Lord. 

The recent elections have not only polarized a national population away from one another, but more critical the issues at the center of debate have prompted heated discussion within the Church, among Christians. As I review sample blog articles or scan a few facebook posts this certainly reveals a growing trend. I am wondering as Christians form their various views and opinions, in which they draw swords with each other, if anyone is consulting the Scriptures? I am all for the discussion and even debate, since it can help us clarify our understanding, but for Christians we must labor to bring forth positions that faithfully articulate a biblical worldview. Christians, as well as their leaders, and future church leaders have a responsibility to embed their worldview in a solid biblical understanding or at least do the hard work of studying the Scriptures, in order to come up with one that attempts to truly represents what the Bible says. By this I do not mean a few selected proof texts lifted from their redemptive historical application. 

This is critical since no one political party, either right or left, fully captures a biblical response to many of the major issues. For example, whether it is same sex marriage, immigration, abortion or redistribution of wealth, every Christian must formulate their position clearly on the Bible. Few are the writings out there that really work through this process. All of us must be uncompromisingly committed to the whole Bible. If you possess a negative view of the Old Testament Law and desire to construct your beliefs only from the New Testament you will lack a full redemptive picture of God's revelation on many of these challenges facing the modern culture. I say this not because I am hopeful that such positions will become national policy, but more importantly because such positions will faithfully represent God's word in the public discussion. 

In the next few days I will attempt to post a few questions and thoughts that must be considered when formulating a biblical worldview on many of these issues. I understand that formulating a faithful approach will not be easy and the space of a blog article will not provide sufficient room to exhaust the discussion. However, it could prove helpful and that would be my goal. 

Gary Finkbeiner
Commentary on Biblical Worldview and Issues 

Apostolic Ministry, Authority, and Spiritual Legacy: 
A Lesson from the Kings of Israel

There is an emerging challenge facing the wider body of Christ related to the idea surrounding the "restoration of apostolic ministry." The idea of a recovery of apostolic ministry primarily comes from various streams inside the Charismatic movement and related churches. Let me establish at the outset of this essay that I believe there are in some instances valid apostolic ministries in the church today. I also believe that this can be defended biblically. The focus and scope of such ministries must be defined biblically and understood within the limits of their God given function.

The emerging challenge however centers not on whether or not apostles exist today, but instead on a proper understanding of what constitutes authority in such ministries as well as other ministries which function in the church. Ideas on the issue of authority are covered in the popular literature of the day. Increasingly, as seen in this literature, there is a shift away from authority as given by Scripture to authority derived from position and gifting. Authority in this instance resides within the  individual. It may come originally from God through the gifting he imparts, but in the end it is in the possession of the individual after it is given. In this case the ministry, apostolic or other, carries authority almost by what one could refer to as a "spiritual birthright." Such a concept would constitute an intrinsic authority functioning inside the individual instead of an authority attached to an outside source. This difference is crucial since it places the individual at the center of authority and not the overarching outside source. Please note that gifting does provide for a functional capacity to do what God has called one to do, but this in itself does not give the individual ministry authority. So what is the source of authority and its function? Is there any biblical framework or guideline that can helps us?

In order to answer these critical questions we will draw some principles from the law of the Kings of Israel found in Deuteronomy 17. This provides a good starting place since the office of King in Israel is a type of Christ in his role as Messiah. Christ perfectly fulfills the office of King by his ruling authority. This ruling aspect is also passed on to the elders of the church as told to us by Paul in I Timothy 5:17. Ministries in the church do exercise authority, but it is the Messiah's authority they represent.

In 1644, Samuel Rutherford, in his classic work Lex Rex: The Law and the King, takes up the issue of the divine birthright of the kings of England as a source of divine unction or authority. Rutherford argued in Question 10 of Lex Rex that a king's birthright could not be confused with the "divine unction" or the authority to rule. The authority to rule instead came from an external source and in this case that source was the law of God as given in Scripture. Rutherford's exegesis of Deuteronomy 17 provided a proper understanding of the source of authority and its function. It was not possible, Rutherford protested, that a king's birthright gave him the authority to rule in Israel, but rather it was that he was called of God, "he was the Lord's choice," and he was required to copy, read, and govern according to the law of Moses (Deuteronomy 17:15&18).  Further, it was not a king's birthright that kept him in power after he refused to obey God. If he turned away from the Lord and his word he was soon removed from his throne. A king's birthright might have qualified him to come to the throne, but it did not keep him there. What kept a king on his throne was his commitment to honor God's word, teach it, rule by it, and obey it himself.

Therefore, Deuteronomy 17 provides three key components to the biblical exercise of authority if the individual exercising it desires to serve, honor, and glorify God. Consider the following three key components.

1. The individual placed into a position of authority is put their due to Divine election. The person in authority receives their calling and placement by God's choice (Deut. 17:15). Grace, humility, and accountability to God must be in place here. No individual with God ordained authority can take pride in their position and status as though they are special in and of themselves. God chooses whom he chooses by his sovereignty, not because of the internal worthiness of the vessel chosen. Therefore, the one chosen must serve God in humility, fear, and dependency. This dependency is underscored in Deuteronomy 17 by submission to the Word of God. The right to command and speak with authority does not come from gifting, it comes from Scripture alone. Authority defined in this crucial chapter has nothing to do with "birthright," but has everything to do with God's word. The Reformational principle of Scripture alone (sola Scriptura) is in force here.

2. In the case of Israel's kings they were required to copy and read the Scripture "all the days of his life" (Deut. 17:19). The passage continues to instruct us that he may learn to fear the Lord his God by keeping all the words ..." The word "keeping" here in the passage does not just mean mere acquaintance with biblical verses, but devotional commitment to reading and living the implication of Scripture.

3. The ability to continue in a position of authority was based on accountability to God and his Word (Deut. 17:20). The Scripture here tells us, "that he may continue long in his kingdom" (Hebrew = reign or rule). Submission to the Scripture prevented the king from lifting up his heart above his brothers.

Did the king in this passage have a responsibility to lead - yes. Did the king have the responsibility to exercise authority - yes. However the source and context of that authority was God's sovereign purpose and his Word.

It is through this that real spiritual legacy is given.   

Gary Finkbeiner

Heterodoxy: The Search for Something Other
The "Perennial" Problem of this Current Generation 

Defining Heterodoxy 

The term heterodoxy means basically to think differently about something. It is comprised of two Greek terms - hetero - meaning "other" and dokein - meaning to "think," have an "opinion," or to "suppose." The application of the term heterodoxy occupies the position somewhere between "error" or "heresy." One may be in error without being a heretic biblically thinking. However, when one moves into heterodoxy they slide closer and closer to entertaining heresy while at the same time not being officially a heretic. It is a dangerous position. The state of believing heterodox teaching means you have moved away from biblically and orthodox teaching while still confessing the truth when it comes to basic Christianity. In other words, a teacher may not be in denial of basic Christian truth (the virgin birth of Christ, redemption by his death and resurrection, etc.), but is more and more using Scripture to promote their own novel doctrines. These teachings may be influenced more by psychology, therapy, culture, personal ideas of the way things ought to be, or simply poor exegetical skills. The combination of these things can become the source of the teacher's own confusion in how to interpret and apply the Scriptures. The basic drive is that which is clearly established is not enough. We need something more or "other." With the increase in some Christian circles for novel doctrines and experiences, speakers come under mounting pressure to produce the goods. The temptation is very difficult to resist and often leads to more and more heterodoxy. 

It must be said that there is no substitute for good exegesis of the Bible both in consultation with historic Christianity, the original Hebrew and Greek, and the aid of the Holy Spirit. It must be underscored that the Holy Spirit has already spoken in the past as sound exegetes have faithfully interpreted the Bible. Therefore the "creeds" and "historic confessions" for instance can be good starting places along with the disciplines listed above.

Understanding the Biblical Term Hetero (Other)

One place the term appears is in Galatians 1:6 where the apostle Paul references the church's deviation from the one true gospel to "another gospel" or something "other." Paul concludes that this "other" is really no gospel at all, but nevertheless, still refers to it as "another gospel." It might sound like the gospel and even use gospel language, but at the end of the day it is "other."

The term also appears in Matthew's gospel (Matthew 11:3), as a questioning John the Baptist becomes confused over whether or not Jesus is truly the Messiah. John's question in Matthew is one of the premier questions in this gospel - "Should we look for another?" This might be understandable considering John's perilous state at the time. Behind John's question is; should we search for the "other." In the original Greek hetero is used.

Applying the Term To Today's Search for Something More or "Other" Than Christ!

Much of our questioning and search for something more or  "other" today is not driven by the same despair that John the Baptist faced when he raised his question about Jesus and his credentials. Much too often our search comes from a desire that misdirects its faith away from Christ to "other" things in addition to him often motivated by our desire to create Christianity after our own image.  

For example, Scripture is not enough, so we seek novel interpretations of the biblical text attempting to appeal to our audience thinking the basic meaning is not going to meet their needs. Far too many messages do not flow organically from the biblical text being used and far too often no text is used at all.

Equally, in our search for comfort and the assurance of our salvation we seek continual strange experiences with the Holy Spirit, while masking our own deep need to simply trust God and have faith in Christ. One of the main works of the Holy Spirit is to strengthen our faith in Christ (Ephesians 3:14-17).

Some Concluding Remarks 

Instead of this non-biblical quest to search for some "other," we need to understand that Christ is enough, the Scripture's faithfully taught are enough, the already given Holy Spirit is enough, the table of the Lord with all the grace that is offered is enough, the gospel as given in the Bible is enough, and the promises of God "that he who begin a good work in us will bring it to completion at the day of Jesus Christ." (Philippians 1:6). In these things, and not the novel, strange, or "other" things we can at times seek, God is more than able to bring us safely to ever increasing places of growth and grace in Christ. He is enough.

Vindiciae Gratiae (The Vindication of Grace) 
Gary L. Finkbeiner

Restoring the Kingdom
A Look Back at Martin Bucer's "De Regno Christi"

During an election year many Christians are seeking answers to the problems of our current cultural climate. Disillusionment sets in when we think the answers to the challenges in our nation will come from a particular political party or candidate right or left. Recently while doing my morning reading of a section from Martin Bucer's, De Regno Christi, 1550 (The Kingdom of Christ) caught my attention. The section of Bucer's treatise to King Edward VI of England contained wise and valuable counsel. The subtitle of the section I was reading is, What the Kingdom of Christ Is and What is Necessary For Its Restoration, Bucer set out to both define what the kingdom of God is and provide clear instruction that would help reform the whole of Edward's realm thereby bringing restoration to the land. In Bucer's strategy restoring and renewing the church was first. Restoring the church for Bucer is what he meant by restoring the kingdom of Christ, not the political sphere. England as a nation would reap the benefits of a restored church. The church would function in its God ordained mission thereby bringing the rule of Christ to the nation without confusing the church and the civil spheres.

What Bucer gives us might challenge Christians in America who are committed to finding answers for today's problems in the political arena thinking that if we can find such solutions there will certainly come a recovery of some mythical Christian past. Before you react to this current statement I do believe that America's founding although not Christian, was influenced greatly by a Christian worldview. This is saying something different than America is a Christian nation. Time does not permit a treatment of this at this moment. Further we need to be wiser in our pronouncements of what constitutes something as being Christian, especially a form of government. However, Bucer's counsel was not for England to recover its Christian past, although it certainly had one, and it would be proper to appeal to any moment in a nations history that was affected by the gospel. His counsel was to set out a fuller strategy of restoration that included the proper role that the church and the gospel would contribute to England. This was indeed the very reason he was summoned to Edward's realm from the city of Strassburg arriving in April of 1549 in order to lecture at Cambridge University, while Peter Martyr Vermigli, the great Italian Reformer, went to do the same at Oxford. Both men had been called by Archbishop Thomas Cranmer to assist England in the Reformation.

Before providing Bucer's biblical strategy allow me to assert that the call to restore the church is not a call to political neutrality. Instead it is a call to properly focus the efforts of Christians as they rightly involve themselves in the political sphere. This will help those outside the redemptive kingdom of Christ that we are not calling for the church to replace the civil government. But, neither are we calling for a passive and neutral stance when it comes to Christians putting their voice in the public arena. Christians must contribute their voice and convictions, they must run for political office when called upon, and in America they must vote for candidates that reflect Christian convictions.

Bucer commends five biblical properties that constitute the restoring of the kingdom of Christ to England. There are five of them and they appear on pages 226-232 of the edition by Wilhelm Pauck in the Library of Christian Classics, volume 19. I now list them slightly paraphrased.

1. Everything done in the Church must be done for the "gaining" of salvation of peoples souls. People need to be "cleansed from sin and reconciled to God". Anything that is not focused on this should be "abolished and rejected."

2. The called of God (elect) "must be gathered from the nations of the world" through the preaching of God's word. The Reformation was a recovery of biblical preaching. It was a preaching movement according to a recent article in Christianity Today by Timothy George. Bucer reminds us in his treatise here that it is Christ who gave the church apostles, prophets, evangelist, pastors, and teachers (Ephesians 4:11-12). Bucer was not shy about preaching the biblical doctrine of predestination. He believed the church is greatly weakened as result of the neglect of this doctrine in preaching, not merely believing it! I might add the feminization of the American church is due in part to the neglect of such preaching.  

3. The kingdom of Christ is "governed and ruled" by Christ alone. Political authorities must not attempt to govern this redemptive kingdom and church leaders must submit to proper political authorities.

4. Membership into the kingdom of Christ must be allowed only as those seeking to enter agree to be "sufficiently instructed in the gospel."

5. All true citizens of the kingdom of Christ must offer themselves to "be ruled and governed" by Christ as they submit to the training in righteousness by the sacred ministry of the church. Here true believers learn to repent of sins, grow in grace, and conform their lives to holiness.

This strategy might not be what some modern American Christians are looking for. We would it seems to prefer concerts over preaching, mass rallies to church membership, and our leaders to be popular speakers at the expense of doctrine. Bucer might even seem a bit too strong for us in the current culture. However, Reformers like him and the gospel of justification by faith that he preached both shocked and reformed the world. They lived in a world that was being transformed by the gospel, while we live in a world that is becoming anything but at the moment.

Vindiciae Gratiae (The Vindication of Grace),
 Gary Finkbeiner

Faith in Christ is Vital!

 The renewal of faith in Christ is essential in a culture that is driven by hyper pragmatism and is marketed on the idea of what we lack and do not have. The media industry continually communicates to consumers how we do not measure up. According to this cultural model - we do not have the right status – the right looks – the right clothes – the right stuff – the right house, and most of the time, if we are not careful, we will not feel right about ourselves on the inside. If we are not alert to this media bombardment we can not only subtly begin to agree with its message, but even begin to transfer it to our relationship with God. The fact that we lack at times in our life keeps us dependent on God and this is where a vital faith in Christ is central. The fact that we lack is however, only part of the truth.

Remember, if we are a Christian we do not lack as far as the power of our redemption and spiritual inheritance accomplished in Christ (Ephesians 2:4-7).  The only real lack that is present in our life is due to the fact that we are in process and complete change is ongoing. If we lack or need provisions they are on the way. Our salvation is complete, but our growth in grace is not finished (II Peter 3:18). Scripture provides both of these realities in tension with each other.  It has been referred to by theologians as the already and not yet. Already you are redeemed and adopted, but not yet are you in a state of complete glorification. This is not to suggest that if you trust God for your life that you will be able to also obtain all the things the culture promises you. You will however, instead live in the good of God’s promises. 

Interacting within a culture that is always telling you what you do not have or how you lack takes reminding that your confidence and focus is on the greatness of God. 

 Gerald R. McDermott in an excellent book on how Jonathan Edwards, during the Colonial period of American history interacted with culture, provides some critical points on what it means to live by a vital faith.  In his book, Jonathan Edwards Against the gods, McDermott summarizes 3 aspects in one way or another of what it means to have faith in Christ as it is applied to a cultural context. I am providing a brief account of his general principles. When we struggle in unbelief concerning our life situation it is good to remember the following. 
 

1. "Jesus is the Object of our Faith." We pursue him by faith because he is the object of our longing and desire. Certainty in life can be gained in no other way. True biblical faith has nothing to do with a cold separate aloofness to knowing God.

2. "True Faith Keeps on Seeking, Knocking, and Asking." Our love for God and our cultural context requires this kind of biblical faith. Questions do not put off true biblical faith nor does leaving such things always to I guess we just have to belief satisfy faith. If we stop pursuing, the genuine-ness of our faith can be questioned. This does not mean we do not have to leave things from time to time and trust God, but we never stop seeking understanding.

3. "Faith also has a Situation and Cultural Context." This demands that we hunger after God’s truth in order to understand it for our times. Each generation of believers must apply the Scriptures and the Christian faith within their own time. The truth of Scripture never changes, but the cultural context in which we live does.

 So how do we return to a vital faith if the coals from the embers have grown somewhat cold? 

Turn to the Scripture and be reminded of God’s greatest to us in Christ and the things he has promised – Romans 4:20-23 

Turn to prayer in order to bring your request to God no matter how personal they are. God desires to be strong on behalf of his people. He receives glory by answering prayer – Jude 20

Turn to the Holy Spirit to strengthen your faith. This is one of the things he is committed to doing as a main part of his work – Ephesians 3:17

 The passages provided here are to be read. They underscore each point. They hold encouragement and promise. They will help to renew your faith in Christ. 

 Gary L. Finkbeiner

The Critical Nature of Having A Right Focus on Justification by Faith

I Timothy 1:10-11
“And whatever else is contrary to sound doctrine, in accordance with the gospel …” (ESV)

The above Scriptures given by Paul underscore the importance of sound doctrine being aligned with the gospel of the glory of God.

Recently I sat listening to a few different messages presented by three different speakers. Attempting to be open and desiring to be edified in the faith I settled into the presentations. As I carefully listened to the presentations it begin to dawn on me that although I was listening to Christian themes I realized the gospel at its core was increasingly absent. I moved from being puzzled to becoming concerned? Not wanting to be critical I acknowledged that the teachers were excellent presenters and good speakers. I believed them to be sincere teachers and conveyed a desire to express their convictions based on what they believed the Bible was teaching. Scriptures and biblically sounding ideas were talked about, but there became an increasing disconnect related to the quoting of the passages and the context in which they appeared. Further, there was no connection to the related themes being presented and at other times the passages were taken from their immediate context.

I share this experience because I believe it is important to point out that one could actually be listening to Christian themes preached or taught and not hear the gospel. In fact, it is extremely likely, given today’s evangelical culture, to think you are hearing the gospel because you are listening to Christian themes but indeed it is absent. Words like justification and sanctification can even be the terms discussed while those using them have no idea of their true biblical meaning or how they are applied in the Scriptures that are referenced.

The term justification used in the New Testament is a prime example. One of the speakers stated that justification was being made righteous, which is not the truth. This statement is not even true when we add “made righteous before God” if we understand this righteousness to be something we become rather than to be residing “in Christ.” A big difference is related here. It is possible he may have not spoken in the way he intended and meant to say that “justification means being made right with God in that we are pardoned and forgiven for our sin based on the righteousness of Christ,” which is the truth. In this case there is a huge difference between the two phrases, but as the message continued he reinforced his previous statement in the way he talked about justification. The message came across basically as, through justification we are made righteous and now in sanctification (the process of growing in holiness) it is up to us to live in righteousness by making the right decisions. This might be a slight over simplification on my part of what was being taught, but not a misrepresentation. In other words, the speaker went on to basically say, God gives us initial righteousness (through Christ) and it is up us to maintain it as well as grow in it. However, is this the teaching of the New Testament or even the gospel? Not completely and one might say not even close. As stated above sound doctrine must conform to the gospel (I Timothy 1:10-11).

Justification – The Grand Doctrine of them All!

At its root the biblical idea of justification (Romans 3:21-27) is “to declare righteous” not to be made righteous. In fact the term justification is a legal term meaning “to declare.” Again, there is a huge difference.

Justification is based on the righteousness of God obtained through Christ, and herein lays the key phrase from Paul, “through faith in Jesus Christ for all those who believe.” If we move off this foundation we wander into the self-deception that we are righteous and even doing a good job of maintaining it. In this idea the righteousness of Christ is devalued and we become in danger of being deluded by self-righteousness. We start acting like we can really do this apart from grace and God’s gift. The true nature of the gospel is hidden and Christianity is reduced to moralistic pursuits. This is not only not justification it is not even “good news.”

The Reformer of the city of Strasbourg Martin Bucer in the Reformation remarking on the dangers of doing violence to the biblical doctrine of justification and distorting it by self-righteousness stated, “Even the demands of the gospel are unobtainable unless we trust the promises of Christ and rely on the power of the Holy Spirit. In other words, not only can we not do the Law of the Old Testament right, we cannot even do the commands of the New Covenant. This might shock us, but Bucer got it right. When we fail or sin, and all of us well, we must trust. We trust in that Christ’s righteousness covers our failure and sin. We gain strength by grace to repent, turn from sin and continue forward knowing we are established on the foundation of justification by faith and what Luther referred to as an alien (outside ourselves) righteousness. Bucer or Luther did not mean obedience is not possible, but can only be accomplished through grace and a right understanding justification, based on faith, which hold us and does not let us go. This means when you sin you do not fall out of salvation or lapse back into being under the old Adam. You are in Christ and need to have faith (trust) in him.

Why is this Important?

Focusing on the biblical doctrine of justification has everything to do with the outworking of the Christian message in our culture and the building of the church. When it comes to the gospel in our culture if we give sinners the impression that if you join us we will make you a better and perfect person the gospel is obscured and true righteousness is diminished. At this point peoples focus is off the glory of Christ and set instead on how they are doing in their movement toward human perfection. This does damage also to the grace needed to make real progress in sanctification. When it comes to the church we will become in danger of being a people extending less and less grace to others in a false pursuit of creating our protected community and families.

This final point about the church is expressed by the great Lutheran theologian Francis Pieper (1953) who stated, “The doctrine of the Church is of such a nature that if a person erred earlier, all his doctrinal errors will reappear in his teaching concerning the Church. Since membership in the Christian Church is established solely by faith in Christ, the Scriptural doctrine of the Church presupposes a correct understanding of justification by faith …” A-men.

Gary L. Finkbeiner

Justification by Faith

“For we hold that one is justified by faith apart from the works of the law.” Romans 3:28

The concept of justification by faith appears several times in Paul’s letter to the Romans. It is a major theme and point of emphasis in his epistles.

Its crucial importance is foundational to the gospel of Jesus Christ. This powerful phrase reveals to us that we are declared righteous (a meaning basic to the idea of justification), before a holy God based on the accomplished work of Christ alone. Jesus’ righteousness provides the basis for such a declaration that we are pardoned by God as a result. The beauty of such a declaration is based on the fact that a thing is what God calls it to be. We are declared pardoned and are so, based on God’s declaration to us through faith in Christ.

The only condition required by us for the application of this justification is faith alone. A faith that is based on trust, which relies and rests on Jesus’ finished work. Any other condition besides faith in Christ turns the gospel into works and law. This kind of faith is a gift from God and applied to the believer through the powerful Holy Spirit. This kind of faith is a result of grace and not our meeting certain conditions to have this gift (Ephesians 2:8-10 and Philippians 1:29). Even the act of repentance is partnered with this kind of faith and even in one sense follows faith since a person must believe that God will forgive them when they repent of their sins. Biblical faith in Christ is an indispensible gift. Salvation is by grace alone.

Author and teacher Hywel R. Jones has correctly remarked, that without this kind of justification “there is no Christian life.” Justification is the foundation of the Christian life. The force of Paul’s words in Romans 3:28, quoted above, underscore the critical reality. Paul’s statement at the beginning of the passage, “For we hold,” (NIV – “We maintain”) means that we do so with strong conviction and continual commitment. The force of the verb “to hold” carries the idea of continual action and presentation, without wavering. It is the continual reinforcement that the gospel is and remains “good news.”

When it comes to Justification by Faith I am not talking about a mere doctrinal formulation, but the foundation of a passionate faith. Luther’s colleague and fellow Reformer, Philip Melanchthon in his 1555 Topics on the Christian Faith, speaks to this issue by saying, “Faith is not only knowledge and thought, but something in the will and heart, a burning reliance on the Son of God.”

Gary L. Finkbeiner