Matthew 24 for Dummies - Part 3

The Whole World

The undeniable pattern thus far in Matthew’s Gospel is the rejection of Jesus by his people, Israel that led to the rejection by Jesus and His condemnation.  He foretells judgment that will occur in their generation that will signal the end end of the Mosaic period, the judgment of Israel, the destruction of the Temple, the end of the Levitical sacrificial system, and the end of the Old Covenant.

In my journey through this passage I never really struggled with the "this generation" issue as some have. I truly wanted to hold on to what I saw as the correct interpretation: judgment was coming upon Israel within the lifespan of those who were hearing Jesus speak.  What troubled me was the signs of these events. My goal is not to be comprehensive, but to simplify.  There are more complexities within the text but basically speaking Jesus answers the disciples questions in verse 3 with a number of signs:

          1.       Many false christs will come and deceive.

          2.       There will be wars and rumors of wars.

          3.       Famines and earthquakes, etc.

Then I hit a wall.  There are two stunning statements by our Lord:

        #1.   “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14, ESV)

        #2.   ““Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.” (Matthew 24:29–30, ESV)

These two prospects, I thought, contradicted the predication of Christ that these things would come within their generation included worldwide evangelism and the cosmic signs.  Surely even today we have not seen such phenomenon?    

Was the Gospel Preached to the World Prior To A.D. 70?

In the Greek text the prediction of the Good News going to the "whole world" uses the word: οἰκουμένη [oikoumene /oy·kou·men·ay/].   The question is, "Does this mean the entire inhabitable earth?"   In Luke 2:1 (ESV) we read these words: "In those days a decree went out from Caesar Augustus that all the world should be registered."   Did Augustus take a census of the entire inhabitable earth?  Not likely.  One dispensational commentary notes: " All the world indicates only the twenty-seven provinces ruled by the Roman Senate and the emperor."^[1]

"All the world" doesn't mean "all the world" in the sense of global coverage at least in one instance.  The word οἰκουμένη can also mean the "localized culture."  In Colossians 1:3–6 (ESV) wrote:

"³ We always thank God, the Father of our Lord Jesus Christ, when we pray for you, ⁴ since we heard of your faith in Christ Jesus and of the love that you have for all the saints, ⁵ because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, ⁶ which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth . . .."

The same commentary explains: " The gospel was spreading all over the Roman Empire." So in at least two cases, (there are at least 6 others in the New Testament) the word world did not mean the entire inhabitable earth, but in fact the localized culture.  Therefore we are free within the context to understand the words of Jesus as probably meaning a similar thing.  And certainly the context supports that notion.

But I'm not convinced yet.  Does not the clause immediately following "the whole world" point us toward "all nations" (“And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14, ESV)   Again we have a similar issue because "the use of "all the nations" is not always a reference to every nation on earth. In many cases it refers only to those known nations in which one could travel (Matt. 24:9; Acts 2:5)" (Gary DeMar).  In 1 Timothy 3 we read, in reference to Christ's life, death and resurrection, that in that time:

“. . .  He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” (1 Timothy 3:16, ESV)

Jesus never left the country of Israel during His earthly ministry.

So here is my conclusion: When Christ warns His hearers that these signs will come upon them including the Gospel being proclaimed to the whole world as a testimony to all nations – the whole world and all nations DOES NOT HAVE TO MEAN THE ENTIRE INHABITABLE EARTH.  In fact in this case, as constrained by the context, it does not mean that.

But what of all these cosmic signs that are predicted?

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^[1] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2013). Nashville: Thomas Nelson.

Matthew 24 For Dummies - Part 2

Grammar

To review Part 1 of this conversation click HERE.   There I wrote, " The undeniable pattern thus far in Matthew’s Gospel is the rejection of Jesus by his people, Israel that led to the rejection by Jesus and His condemnation. "  Jesus says to the rulers in Israel, “See, your house is left to you desolate.” (Matthew 23:38, ESV)

Hank Hanegraaff writes, Jesus began his famous Olivet Discourse by walking away from the very house that afforded the Jewish people their theological and sociological significance. He had pronounced seven woes on the Pharisees and then uttered the unthinkable: “Your house is left to you desolate” (Matthew 23:38)."[1]

Jesus left the Temple with stunned Jews all around him.  A group that were no less traumatized were his own disciples.  They managed to point out this majestic Temple to Jesus who just said that it would be left desolate.  He did not mince words: “But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”” (Matthew 24:2, ESV)

They ask the obvious question: When will this happen (v.3)?   Further they ask, "What will be the sign of your coming?  When will the end of the age come?"  Now let's establish clearly in our minds that Jesus had already answered part of that question.  In Chapter 23, verse 36 he said that judgment would come upon this generation.  At the end of this part of the conversation he repeats that.  “Truly, I say to you, this generation will not pass away until all these things take place.” (Matthew 24:34, ESV)

All that he tells them of the signs of this judgment will take place within their (the reader's) generation. That's not a difficult word to understand.  It is clear, unambiguous and it is without any metaphoric or cryptic significance.  What Jesus said would happen, would happen within the lifetime of the hearers.

It is also clear that the disciples saw this judgment as the "end of the age."  Granted, that is not so plain. These disciples will prove not to understand the role, the death, the resurrection of Jesus, but they do understand this build-up to judgment and destruction of the Temple as "the end of the age".   The KJV translators have misled people when they render this question, “. . .  and what shall be the sign of thy coming, and of the end of the world?” (Matthew 24:3, AV).  The word is αἰών [aion /ahee·ohn] and must be understood in context.  Jesus has told the Nation that there is going to be a dynastic change (Matthew 21:43–45).  The entire corpus of Old Testament literature was pointing toward a covenantal revolution. In context the "age" can only mean the age started with the Temple (i.e., Moses/Sinai) and ending with the destruction of the Temple.

Jesus is then going to give all the indicators that will signal the end of the Mosaic period, the judgment of Israel, the destruction of the Temple, the end of the Levitical sacrificial system, and the end of the Old Covenant.  That age will end in judgment and "there will not be left here one stone upon another that will not be thrown down."^[2]

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[1] Hanegraaff, Hank (2010-09-21). The Apocalypse Code: Find Out What the Bible REALLY Says About the End Times... and Why It Matters Today (p. 73). Thomas Nelson. Kindle Edition.

^[2] The Holy Bible: English Standard Version. (2001). (Mt 24:2). Wheaton: Standard Bible Society.

Matthew 24 For Dummies - Part 1

Context, Context, Context

To properly cite the number of authors I’ve read on Matthew 24 who have shaped my thinking would be a momentous task.  I will offer a bibliography at the end of this series of material I have read.  Unfortunately most of these books have failed to convince me on the simple grounds that I find them confusing.  When you consider that Matthew 24 was spoken to ordinary people, in an ordinary place, it is hard for me to believe that Jesus intended for this long prophetic announcement to be misunderstood.   There is within the scope of Biblical interpretation a very common sense standard that some call “reader relevance” which simply means that it had to make sense to the original audience.  Why would I warn my family about an event that would take place in the days of my great grandchildren?

Why have we made this so confusing?  Answer:  Because we have tried to import our system – our viewpoint into the passage instead of simply taking the passage at face value.  To be clear, I think the passage was prophesied by Jesus in the days of His ministry; and it was fulfilled in A.D. 70 – completely.  If I try to import notions of future events into this passage I have to squirm and wiggle with sentences to make them fit.   At best this is manipulative.

A good place to start is the context.  Let me just highlight some things.  You can certainly take advantage of a number of Biblical helps that are more detailed.

Matthew’s Gospel

This Gospel written by the disciple of Jesus, Matthew, emphasizes the presentation of Jesus as Israel’s Messiah.  It can easily be divided into three main sections:

1.       Matt 1:1–4:16 include Christ’s preliminary and preparatory events leading up to his public ministry

2.       Matt 4:17–16:12 include his public ministry

3.       Matt 16:13–28:20 are events leading up to his ultimate rejection culminating in his crucifixion, burial, resurrection and the commissioning of his disciples.

So we readily see that the passage we are dealing with falls within the third phase.  What will prove true is what John foretold: “He came to his own, and his own people did not receive him.” (John 1:11, ESV).  In Matthew 12, the author records the rejection of Jesus and the opposition to him started. “But the Pharisees went out and conspired against him, how to destroy him.” (Matthew 12:14, ESV)

From that point on there is a general emphasis of Jesus teaching in parables (that is important) about the Kingdom.  As he approaches his passion, he tells significant kingdom parables, e.g.:

      a.       The Parable of the Tenants (Matt 21:33ff).  What is it’s point?  God the Father had sent prophets to this nation but they killed the prophets.  He sent His Son and they killed him. What did the crowd say should be done to this nation?  “They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”” (Matthew 21:41, ESV).  Indeed Christ affirmed that.  “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them.” (Matthew 21:43–45, ESV) [Emphasis mine].  Notice that the point did not escape the Jewish religious leaders.

      b.      Another parable was the Parable of the Wedding Feast (Matt 22:1ff).  You of course can read it. But what is important is what is to become of those who reject the Son?   “The king was angry, and he sent his troops and destroyed those murderers and burned their city.” (Matthew 22:7, ESV) [Emphasis mine].

      c.       Thirdly I invite you to read the chapter just preceding Chapter 24.  It is a chapter of “woe” – of judgment and of our Savior’s lament.    Within the context of this chapter we read these words: “Truly, I say to you, all these things will come upon this generation.” (Matthew 23:36, ESV)

The generation to which these words were addressed represented the culminating point of the whole sinful history of the nation, beginning with the murder of Abel by his brother Cain (see Gen 4; Heb 11:4) and going on to the murder of Zacharias son of Barachias. ^[1]  Jesus charged them with bloodshed  of righteous people throughout the entire Old Testament canon.  It is these words that propel us into Chapter 24.

The undeniable pattern thus far in Matthew’s Gospel is the rejection of Jesus by his people, Israel that led to the rejection by Jesus and His condemnation. 

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^[1] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 1946). Nashville: Thomas Nelson.

The Transforming Power of Beholding the Gospel

2 Corinthians 3:18 (ESV)

¹⁸ And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

Albert Barnes’comment on this:

“It properly means, to look in a mirror; to behold as in a mirror. The mirrors of the ancients were made of burnished metal, and they reflected images with great brilliancy and distinctness. And the meaning is that the gospel reflected the glory of the Lord; it was, so to speak, the mirror--the polished, burnished substance in which the glory of the Lord shone, and where that glory was irradiated and reflected so that it might be seen by Christians. There was no veil over it; no obscurity; nothing to break its dazzling splendor, or to prevent its meeting the eye. Christians, by looking on the gospel, could see the glorious perfections and plans of God, as bright, and clear, and brilliant as they could see a light reflected from the burnished surface of the mirror. So to speak, the glorious perfections of God shone from heaven, beamed upon the gospel, and were thence reflected to the eye and the heart of the Christian, and had the effect of transforming them into the same image.”[1] [Emphasis mine]

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[1] http://classic.studylight.org/com/bnn/view.cgi?book=2co&chapter=003

What is Spirituality?

Spirituality As Culture Defines It.

“Noun spir·i·tu·al·i·ty \ˌspir-i-chə-ˈwa-lə-tē\  : the quality or state of being concerned with religion or religious matters : the quality or state of being spiritual.”[1]

“Spirituality is the praxis [established custom or habit] and process of personal transformation, either in accordance with traditional religious ideals, or, increasingly, oriented on subjective experience and psychological growth independently of any specific religious context. In a more general sense, it may refer to almost any kind of meaningful activity or blissful experience. There is no single, widely-agreed definition for the concept, and the term may be applied to a wide variety of practices.”[2]

“Allowing yourself to be filled with inspiration, which also translates into love, joy, wisdom, peacefulness, and service.”[3]

Spirituality is the wellspring of divinity that pulsates, dances, and flows as the source and essence of every soul. Spirituality relates more to your personal search, to finding greater meaning and purpose in your existence.” [3]

Spirituality as the Bible Defines It.

The man or woman that is absolutely convinced that God's standards are completely perfect, that His lowest requirement is nothing short of flawlessness. Albeit this person's  heart's desire is to obey all of them precisely and completely in a way that God is glorified and depended on – for men and women who are spiritually authentic see themselves ruined if God forsakes them. [confirm:  Psalm 119:1-8]

The Presbyterian Puritan, W.S. Plummer writes:

"Although good men are far from being what they ought to be and they hope to be, yet they long for conformity to God's entire will.  If they could have it their way, they would never sin again . . .  sensible of his own weakness and corruptions, he still hungers and thirsts after righteousness, and will continue to do so, more and more; and never be satisfied till he awakes in the divine likeness."[4]

This is spirituality.  Anything else is subjective, emotional, existential barrenness.

For further discussion on "relationship versus religion", please read my Blog located HERE.

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[1] http://www.merriam-webster.com/dictionary/spirituality

[2] http://en.wikipedia.org/wiki/Spirituality

[3] http://www.dummies.com/how-to/content/exploring-the-meaning-of-spirituality.html

^[4] William S. Plumer, Psalms, A Critical and Expository Commentary with Doctrinal and Practical Remarks, The Banner of Truth Trust, Carlisle, PA., 1867, Page 1024

We Have A New Name!

This morning, as I do most mornings, I had the joy of basking in the warmth of the Gospel.  As I read the daily blog of Scotty Smith he reminded me of an amazing truth.  It's recorded in Isaiah 43:1-5. The particular ray of sunshine that brought Gospel-saturated joy to my heart was this verse: “But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name, you are mine” (Isaiah 43:1, ESV). [Emphasis Mine]

Scotty Smith prayerfully writes, "As you have spoken clearly through Isaiah, you created us and are redeeming us, all for your glory. You summoned us by name, calling us to life in the gospel. You gave us a new name—'Mine'."

Perhaps this the new name written down in glory!   For those of us who have faith in Christ Jesus, who by virtue are Abraham's children and heirs of God's promises to believing Israel -- we can have this confidence that as He considers us today, He calls us by a new name: YOU-ARE-MINE!  What joy!

Loved with everlasting love,

Led by grace that love to know;

Gracious Spirit from above,

Thou hast taught me it is so!

O this full and perfect peace!

O this transport all divine!

In a love which cannot cease,

I am His, and He is mine.

In a love which cannot cease,

I am His, and He is mine. [1]

 

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1. http://www.hymntime.com/tch/htm/i/a/m/iamhisah.htm

A Critique of Family-Driven Faith

This weekend Tim Challies directed us to a blog site of the same title: A critique of family-driven faith.   Now this should be understood as a discussion among friends.  This is "iron sharpening iron." I am deeply disturbed by books, media and other forms of communication that lack peer review.  I believe that as I blog, tweet or update my Facebook site and make assertions, these public comments should be evaluated by discerning brothers and sisters.

When I'm asked to review a book or some material, one of my early searches is for "peer review."  I have a lot of respect for the family-driven church.  But I have also started to have some concerns. These concerns arose long before I read this critique. Not all of them are addressed in this article by Jerry Wragg and Todd Murray, but some of them are.  If you are a fan of family focused ministry and even a fan of Voddie Baucham, so am I.  But there are some red flags that ought to concern us.   Let's be discerning.

A Critique of Voddie Baucham's Family Driven Faith: Doing What It Takes To Raise Sons and Daughters Who Walk With God

Our elders get asked all the time whether we would endorse a particular book, ministry resource, or popular teaching.  Cultivating biblical discernment is one of the most crucial aspects of the believer’s growth in the Lord. What’s difficult is that trusted teachers and authors sometimes publish questionable viewpoints, even serious errors, which foster confusion and promote unbiblical ideas.  It’s our burden as shepherds of the flock to bring biblical clarity to these challenges and help the sheep distinguish between truth and error.  A critique of otherwise faithful, godly leaders should always be loving and gracious, but where a ministry’s output has become unsound it should be pointed out, corrected, and the body of Christ strongly cautioned if the error persists.  In that spirit, below is a brief critique of the book Family Driven Faith, authored by the Family Integration Movement’s most well-known proponent, Voddie Bacham.  While evangelicalism has benefitted greatly from Voddie’s preaching ministry and faithful gospel labors, we hope this brief review will help foster greater discernment regarding this influential teaching on the family and the church. 

To continue reading click HERE.

To read Part 2 click HERE.

To read Part 3 click HERE.

I'm sure the discussion will continue and so it should.  I welcome your comments.  

Misused Bible Verses That Should Concern You – 1 Corinthians 4:4

Does Paul teach us to disregard the opinions of others and even ignore our own conscience? 

Reading 1 Corinthians 4 might lend someone to that position if it is wrested from its context.  “For I am not aware of anything against myself . . ..” (1 Corinthians 4:4b, ESV).  What in the world did Paul mean by this statement?

This letter of 1 Corinthians, written by Paul expertly weaves the Gospel (the cross, the resurrection, etc.) into the practical and important ethical issues that a church faces.  One of the issues that Paul addressed was the issue of Christian leadership (1:10–4:21). There were divided loyalties in the congregation and Paul dealt with this issue primarily by applying the truths of the wisdom and power of the cross.  In 3:1–4:21 . . . Paul now shows the Corinthians how God’s choice to work through weakness for his own glory applies to their divided church. Just as Paul and Apollos work together for the advancement of the gospel, so the Corinthians should stop boasting about their favorite Christian leader and build a united church."^[1]

So if Paul is claiming humility, weakness and the servanthood of Christian leadership, why would he suggest that he is no aware of anything against himself?  Or is he?  What is the context?  1 Corinthians 4:1–5 (ESV),

"¹ This is how one should regard us, as servants of Christ and stewards of the mysteries of God. ² Moreover, it is required of stewards that they be found faithful. ³ But with me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. ⁴ For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. ⁵ Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God."

Paul makes this overarching statement: he and other church leaders are servants – servants of Christ; and stewards of the Gospel (mysteries of God).  He and these leaders have one responsibility: faithfulness to Christ.  "Human judgment has little value. Even self-evaluation is unreliable, Paul says. Christ is the Lord of the conscience and is the one who can evaluate it properly."[2]  The NIV is helpful here: “My conscience is clear, but that does not make me innocent. It is the Lord who judges me.” (1 Corinthians 4:4, NIV).

Paul seems to be honestly suggesting that he was not aware of any error he had committed in relation to the charges brought upon him.  That being said, Paul also admitted that his clear conscience did not acquit him.  There is but one judge who is qualified to judge a person's service, stewardship, and faithfulness.  That Judge is God Himself.  This is a judgment that will be known at the coming of Christ.

Are we to assume then that as we relate to others that we are above their evaluation?   Are we to assume that it is futile to evaluate or deal with our conscience on the matter?  Charles Hodge clarifies this when he comments: "All he means is, that the question whether he was faithful, was one not to be decided by his conscience, but by the Lord. Lord here evidently means Christ, who is therefore a higher judge than conscience."[3]  The question is not one of sin or some moral failure.   The question is one of faithfulness. 

When it came to matters of service, stewardship and faithfulness in ministry, Paul was not going to "let his conscience be his guide".   Would it not be true that "self" nearly always tries to defend self-righteousness?  The court of human opinion would not ultimately be the judge.  No.  When Christ comes and our works are examined, He alone is capable of evaluating our service.  This passage is no excuse to evade the rebuke or exhortations of others.  Nor should it be used as a way to avoid taking personal inventory.  The context is clear: ultimately when it comes down to evaluating faithfulness in Christian ministry – only the Lord is the Judge.

If you are serving in the local Church, the beauty of this instruction is that it provides for you an exit from the court of other's opinions; and from the unrelenting condemnation of personal evaluation. But it's not a free ride.  It places you and I in Christ's courtroom where judgment is fair, equitable, all-knowing and righteous.  

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^[1] Crossway Bibles. (2008). The ESV Study Bible (pp. 2194–2195). Wheaton, IL: Crossway Bibles.

[2] Expositor's Bible Commentary, The, Pradis CD-ROM:1 Corinthians/Exposition of 1 Corinthians/V. Servants of Christ (3:1-4:21)/B. Servants of Christ: the Ministry of the Apostles (4:1-21)/1. Faithful servants (4:1-5), Book Version: 4.0.2

[3] http://www.studylight.org/commentaries/hdg/view.cgi?bk=45&ch=4

Is It Wrong For A Christian To Be Cremated?

I was recently asked this question.  Here is my response:

Coming to grips with this issue of cremation versus burial is hard and much harder for those of us who were raised in a more traditional upbringing.  (I wonder if Christians from other parts of the world wrestle with this issue?)  

Whereas there tends to be a leaning in the Scripture in a descriptive manner that suggests the burial of the deceased is ideal, there is no prescriptive imperative in the Bible.  The first thing we must come to grips with is that there is no command one way or another.

In consideration of the countless martyrs that suffered and died in the literal fires of persecution; and in the clear affirmation of Scripture that God is sovereign and omnipotent, we affirm with the Church of all ages that God is able to resurrect the body no matter what its cause of death, nor it current composition.

Far more important to me is that the deceased believer enjoy leaving a legacy of Gospel importance regardless of whether the body is buried or cremated.  The reality that we all must face is that in the western world we turn the body and the funeral into some aesthetically pleasing and clinically sanitized appearance.  If we did not embalm a body it would, in time, eventually become dust.  Thus the classically Christian affirmation at the graveside is:

For as much as it has pleased Almighty God to take out of this world the soul of ___________________, we therefore commit his/her body to the ground, earth to earth, ashes to ashes, dust to dust, looking for that blessed hope when the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord, wherefore comfort ye one another with these words.

“and the dust returns to the earth as it was, and the spirit returns to God who gave it.” (Ecclesiastes 12:7, ESV)

Cremation does nothing but “accelerate” the process of decay.

The cost factor in burial versus cremation is important but this can be perceived as more than just a financial decision.  My personal opinion is that there can be such extravagance in funerals that it can leave an impression that is far from Gospel-centered with resurrection hope.  Christ made an important distinction between godliness and materialism : God and mammon.

Again, I think the debate between burial and cremation is essentially a mute debate.  I would prefer that as we prepare for our homecoming that issues like: a. What kind of service brings glory to God? b. What kind of service makes Christ precious and desirable? c. What kind of service displays the joy of the Gospel and the hope of our inheritance?

HOPE FOR THE PASTOR – UNDERSTANDING FOR THE CHURCH

Last night I listened to John Piper's Sermon: Charles Spurgeon: Preaching Through Adversity[1] from the 1995 Bethlehem Conference for Pastors.  Folks who are not pastors sometimes don't understand this.  An emotion came over me to hear these words.  It's like the feeling you get when you are certain someone understands you.   Here's what he said in the introduction to the message:

". . . Everyone faces adversity and must find ways to persevere through the oppressing moments of life. Everyone must get up and make breakfast, and wash clothes, and go to work, and pay bills, and discipline children and generally keep life going when the heart is breaking.

But it's different with pastors—not totally different, but different. The heart is the instrument of our vocation. Spurgeon said, "Ours is more than mental work—it is heart work, the labour of our inmost soul." So when our heart is breaking we must labor with a broken instrument. Preaching is our main work. And preaching is heart work, not just mental work. So the question for us is not just How you keep on living when the marriage is blank, and a child has run away, and the finances don't reach, and pews are bare and friends have forsaken you; the question for us is more than, How do you keep on living? It's, How do you keep on preaching. It's one thing to survive adversity; it is something very different to keep on preaching, Sunday after Sunday, month after month when the heart is overwhelmed."¹  [Emphasis Mine]

You see a welder can go to work, weld metal – just after he had an argument with his wife.  It's not fun.  It hurts.  It's hard.  But he can work.  A pastor can't.  Many of us pastors always feel woefully inadequate and unqualified because it is indeed "heart work".  Our hearts constantly condemn us because our standard is the Word and the Word of God is unrelenting in its pursuit of holiness.  Preaching through painful heart issues like conflict at home or the church family; like fear of financial security; like struggles with personal, indwelling sin, are of Himalayan magnitude.

Thankfully Spurgeon gave some encouraging help to pastors.  But in summary the answer is really just one word: Gospel.  “But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.” (2 Corinthians 4:7–10, ESV) [Emphasis Mine]

If you are reading this and you are a pastor: be encouraged.  1 John 3:19-22.

If you are reading this and you are a member of the church:  pray for your pastor; encourage him.  1 Thessalonians 5:12-13.

To God be the glory!

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[1] http://www.desiringgod.org/biographies/charles-spurgeon-preaching-through-adversity

Misused Bible Verses That Should Concern You – Proverbs 22:6

Is Proverbs 22:6 a promise given to good parents?

Raised in a Christian home with a godly influence, I should have known better.  Observing two other siblings who seemed to follow the “path of righteousness,” attend Christian institutes and marry Christian spouses, enter fulltime ministry, should have impressed me. But for some reason I chose the “path of wickedness”.   But in my early 30’s God intercepted my free-fall and changed my life.  It would not have been out of line for my parents to give thanks to God who kept His Word, where He spoke through Solomon: “Train up a child in the way he should go; even when he is old he will not depart from it.” (Proverbs 22:6, ESV).

However, is that valid?  Does God assure us that if we raise a child “in the way he should go” that this provides that necessary hope to parents that he or she will return, no matter what?  The answer is found in a correct interpretation of the proverb.  

Interpreting the Book of Proverbs

The Book of Proverbs is a collection of wisdom and insight attributed to four authors . . . It presents “wisdom” (חָכְמָ֣ה, chokhmah) as rooted in God and the key to a successful and righteous life.^[1] Dr. Bruce Waltke provides some guidelines for understanding how proverbs function. Here are two that he mentions:

1.              “The promises in Proverbs are partially realized in real-life experience. Those who pursue     righteousness and work hard usually experience positive outcomes as a result of their character. The terse and succinct nature of Proverbs means that an individual saying does not express the whole truth of the matter.”^[2]

When we come to this book, interpretation is challenging because some proverbs seem to conflict with our experience (10:27; 22:4); and in fact some proverbs conflict with one another (26:4-5; cf. 6:6-11 with 15:16).   Some standards that we try to maintain in understanding the Book are:

           a.       Interpreting the proverbs in keeping with the over-arching theme of the Book.

           b.      Watching with due care and not assume that sayings are unconditional promises.

           c.       Balancing the interpretation with the entire canon of biblical literature.

The message of Proverbs is that when we live in harmony with the order found within creation and in the proper relationships with our fellow human beings, then we are wise.^[3]  When it comes to family dynamics, there is an order that God imprints upon the parent/child relationship.  Proverbs 22:6 is part of that imprint.

 English Translations

Proverbs 22:6 (AV)	Proverbs 22:6 (NASB95)	Proverbs 22:6 (NIV)	Proverbs 22:6 (Tanakh)
6 Train up a child in the way he should go: and when he is old, he will not depart from it.	6 Train up a child in the way he should go, Even when he is old he will not depart from it.	6 Start children off on the way they should go, and even when they are old they will not turn from it.	6 Train a lad in the way he ought to go; He will not swerve from it even in old age.

Defining Key Words

1)     Train.  “The imperative is "train" (hanok); the verb includes the idea of "dedicate," and so the training should be with purpose.”[4] Some suggest notion more in keeping with motivation, such as, “a kindred Arabic word was used to describe the process of putting date syrup into the mouth of a newborn to encourage sucking.” ^[5]  The notation in the NET Bible adds though: “While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary – the Arabic term did not have this meaning until nearly a millennium after this proverb was written.”[6]

2)     The Way. “The right road is expressed "in the way he should go" (`al-pi darko). The way the verse has been translated shows that there is a standard of life to which he should go.” [7]  Alternately, The Believers Study Bible, explains the phrase by suggesting “in the way he should go” is more literally “according to his way.”^[8]  However the expression “the way he should go” tends to reflect the whole point of the Book.  Some take a psychological approach and offer the meaning that the child should be trained according to his inclination or bent of mind.  This is unlikely.  Others take the expression in a form of warning.  For example: “In other words, the parent who continually allows a child to have his own way is laying a foundation for self-willed living, from which the child will not depart.”^[9]  This view has merit but the common logic of the proverbs tend to support the belief: “in accordance with the manner of life to which he is destined, i.e., the right way, the way of wisdom.

Interpretation

The ESV Study Bible makes a fascinating point. “This proverb, founded on the covenant with Abraham (cf. Gen. 18:19), encourages parents to “train” (i.e., to “dedicate” or “initiate”; this is the sense of the word in Deut. 20:5; cf. Ezra 6:16) their children in the way (i.e., the right moral orientation) by pointing to the kinds of conduct that please or displease the Lord, and to the normal outcome of each kind of conduct (on the matter of consequences).”^[10]

What would be the normal consequence of such training?  Answer?  That it will have an enduring impact. Solomon, under the inspiration of the Holy Spirit expected that under normal circumstances such an environment will produce a lasting effect.  Yet we remind ourselves that proverbs are not unconditional promises. Practically it seems to me the following:

To fail to train your child in the way of wisdom does not guarantee his or her ultimate failure; no more than training your child in godliness guarantees spiritual success.  The issues are complex. Matthew Henry, as he does so often, gives us wonderful clarity: “Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means.”^[11]   [Emphasis Mine]

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^[1] Kuo, J. C. (2012, 2013, 2014). Proverbs, Book of. In J. D. Barry, L. Wentz, D. Mangum, C. Sinclair-Wolcott, R. Klippenstein, D. Bomar, … D. R. Brown (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

^[2] Ibid, (Waltke, “Does Proverbs Promise Too Much?” 322–27; compare Waltke, Proverbs 1–15, 107–09)

^[3] Williams, M. (2012). How to Read the Bible through the Jesus Lens: A Guide to Christ-Focused Reading of Scripture (p. 79). Grand Rapids, MI: Zondervan.

[4] Expositor's Bible Commentary, The, Pradis CD-ROM:Proverbs/Exposition of Proverbs/III. The First Collection of Solomonic Proverbs (10:1-22:16), Book Version: 4.0.2

^[5] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Pr 22:6). Nashville: Thomas Nelson.

[6] https://bible.org/netbible/ (Proverbs 22:6)

[7] Expositor's Bible Commentary, The, Pradis CD-ROM:Proverbs/Exposition of Proverbs/III. The First Collection of Solomonic Proverbs (10:1-22:16), Book Version: 4.0.2

^[8] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Pr 22:6). Nashville: Thomas Nelson.

^[9] Ibid.

^[10] Crossway Bibles. (2008). The ESV Study Bible (p. 1172). Wheaton, IL: Crossway Bibles.

^[11] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1004). Peabody: Hendrickson.