A Repenting, Unrepentable God - 1 Samuel, Part 26

When God repents, does He change His mind?   Read on:

1 Samuel 14:47–15:35 (ESV)

Saul’s brief military career and his family genealogy are first mentioned before the author provides us with another story of Saul’s disobedience and his final confrontation with the prophet Samuel.

Through the prophet Samuel, God commands Saul to bring retribution on the Amalakites for the way they treated Israel when they exited Egypt (See Exodus 17:8–16). God had judged the Amalakites and said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven” (Exodus 17:14, ESV). So God told Saul, “Now go and strike Amalek and devote to destruction all that they have. Do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey” (1 Samuel 15:3, ESV).  “One purpose of such total destruction was to stop the spread of the “abominable practices” of paganism (Deut. 20:16–18). The ban against Amalek is based on Deuteronomy 25:19.”^[1]

 In the assault on the city of Amalek Saul showed mercy to the people of the Kenites who were among them. The Kenites were the people of Moses’ father-in-law. Then we read in 1 Samuel 15:7–8 (ESV),

“⁷ And Saul defeated the Amalekites from Havilah as far as Shur, which is east of Egypt. ⁸ And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword.”

“This verse notes that at least one Amalekite—Agag—was left alive, until Samuel kills him (1 Sam 15:33). However, the presence of Amalekites in 27:8 and 30:1–20 (400 are noted in 30:17) indicates that Saul had likely left alive far more than just Agag.”^[2] Again we have a situation of Saul’s selective obedience. When Samuel confronted Saul, he excused himself for he said the people wanted to save some of the animals for sacrifice. It is then we read these words:

“Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams. ²³ For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the Lord, he has also rejected you from being king.”^[3]

“Even the best sacrifice without obedience gains nothing.”^[4]  The story concludes with the rejection of Saul as king and the kingdom will be given to another.  Samuel himself killed Agag in obedience to the Lord. “And Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the Lord regretted that he had made Saul king over Israel.” (1 Samuel 15:35, ESV)

There is an interesting thread through this story:

       ·         “And Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the Lord regretted that he had made Saul king over Israel.” (1 Samuel 15:35, ESV).

       ·         “And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret.”” (1 Samuel 15:29, ESV)

       ·         “. . . the Lord regretted that he had made Saul king over Israel.” (1 Samuel 15:35, ESV)

The LORD regretted; He does not regret.  What do we make of this seemingly contradiction?  There is no contradiction. This is an important aspect to Biblical theology.  God can act in accordance with His righteousness and holiness, in keeping with His sovereign plan, yet He can grieve over man’s sin and rebellion without the two facets controverting themselves. The term for “have regret” (Hb. nakham) can be translated “relent” or “change one’s mind^[5].  God can act in immutable righteousness and still feel regret about it. 

Jesus foretold the destruction of Jerusalem yet we read these words: ““O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” (Matthew 23:37, ESV) Ezekiel 18:23 (ESV) records these words:

²³ Have I any pleasure in the death of the wicked, declares the Lord God, and not rather that he should turn from his way and live?

The point the reader should note is that God, in fact, has two wills: there’s the will of desire; and the will of determination.  Neither are in conflict with one another. An obvious example is found in John’s first letter.  We read in 1 John 2:1 (ESV),

“¹ My little children, I am writing these things to you so that you may not sin . . .”  No one would dispute that it is God’s will of desire that we do not sin.  But God has also determined an outcome: “. . . But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.”

John Piper provides this illustration:

“If I spank my son for blatant disobedience and he runs away from home because I spanked him, I may feel some remorse over the spanking — not in the sense that I disapprove of what I did, but in the sense that I feel some sorrow that the spanking was necessary and part of a wise way of dealing with my son in this situation, and great sorrow that he ran away. If I had to do it over again, I would still spank him. It was the right thing to do, even knowing that one consequence would be alienation for a season. I approve the spanking from one angle, and at the same time I regret the spanking from another angle. If such a combination of emotions is possible for me in my finite decisions, it is not hard for me to imagine that God’s infinite mind — the infinite complexity of God’s emotional life — would be capable of something similar or even more complex.”[6]

Saul was chosen by God to be king over Israel. Saul’s behaviour was consistent disobedience. God’s will of desire was to regret that He had made Saul king.  But God’s will of determination sovereignly over-ruled Saul’s failure.  In fact it was no surprise to God.  He omnipotently enveloped the sinful behaviour of Saul within His sovereign plan to His own glory.  His mind never changed.

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^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 515). Wheaton, IL: Crossway Bibles.

^[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Sa 15:8). Bellingham, WA: Lexham Press.

^[3] The Holy Bible: English Standard Version. (2016). (1 Sa 15:22–23). Wheaton, IL: Crossway Bibles.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 516). Wheaton, IL: Crossway Bibles.

^[5] Crossway Bibles. (2008). The ESV Study Bible (p. 516). Wheaton, IL: Crossway Bibles.

[6] https://www.desiringgod.org/interviews/why-does-god-regret-and-repent-in-the-bible

The Judgment of Believers

I’ve frequently heard questions related to the accountability of the saint regarding their works. The Bible is very clear. For example in Romans 14:10–12 (ESV): 

“... For we will all stand before the judgment seat of God ... So then each of us will give an account of himself to God.”

Cf: 2 Cor. 5:10; Rom. 2:6–11; Rev. 20:12, 15).

But Paul is equally clear this is not a judgment of condemnation but a judgment of commendation.  As we see in 1 Corinthians 4:3–5 (ESV):  

“... It is the Lord who judges me. 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.”

“It is important to realize that this judgment of believers will be a judgment to evaluate and bestow various degrees of reward (see below), but the fact that they will face such a judgment should never cause believers to fear that they will be eternally condemned.” - Wayne Grudem.

Remember the words of Jesus recorded in John 5:24 (ESV): 

“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”

Does this security render us passive and negligent? No! Quite the opposite. True saving grace looks like this:

“But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.” - 1 Corinthians 15:10 (ESV)

Ransomed! - 1 Samuel, Part 25

1 Samuel 14:24–46 (ESV)

Previously, Jonathan’s courage against the Philistines affected Saul and the Israelites with the same mettle.  With God’s intervening grace the Philistines were defeated at the Battle of Michmash and started to pursue the Philistines as they withdrew.  The account ends with these words: “So the Lord saved Israel that day. And the battle passed beyond Beth-aven.” (1 Samuel 14:23, ESV).

In the pursuit of the enemy, Saul makes an unwise decision in forbidding the Israelites to eat.  When Jonathan, unaware of his father’s vow, eats honey, he ends up at the sad end of that vow. “Cursed be the man who eats food until it is evening, and I am avenged on my enemies.”^[1]  Jonathan was probably right, “How much better if the people had eaten freely today of the spoil of their enemies that they found. For now the defeat among the Philistines has not been great.”” (1 Samuel 14:30, ESV).

To add insult to the occasion, when evening did come and the people were free to eat again, they were so ravenous that they did not drain the blood properly from the animals they were to eat. “Eating meat with blood is strictly prohibited in the law (Gen. 9:4; Lev. 7:26; 17:10–14; Deut. 12:16.”^[2] Saul attempted to correct the situation by correcting the eating of the meat and Saul built an altar and made sacrifice to the Lord. Saul then planned a nighttime advance with a first light assault on the Philistines, but the priest exhorted him to inquire of the Lord before progressing. Saul inquired of the Lord but heard no answer.

Saul demands to know whose sin has caused God to remain silent.  This compels him to make another rash vow.  He said that he will kill the sinner even if it turns out to be his son.  In casting lots, Saul learned that it was his son that bore the guilt of eating the forbidden food. Saul determined to execute him.

“Then the people said to Saul, “Shall Jonathan die, who has worked this great salvation in Israel? Far from it! As the Lord lives, there shall not one hair of his head fall to the ground, for he has worked with God this day.” So the people ransomed Jonathan, so that he did not die.” (1 Samuel 14:45, ESV)

The people save Jonathan by crediting him with carrying out God’s will, leading to victory for Israel.

“Then Saul went up from pursuing the Philistines, and the Philistines went to their own place.” (1 Samuel 14:46, ESV)

The Philistines were left to continue their retreat unhindered.

This story is riddled with the foolish decision-making of King Saul. Not that this isn’t important, but the reality is that Saul’s son, Jonathan, did disobey (even though unintentionally at first) his father’s command. Jonathan and the people knew that he had sinned.  But the people were not willing to let him die for it.  The text says, “So the people ransomed Jonathan, so that he did not die.”^[3]  The KJV uses the word, “rescued”.  It’s the Hebrew word padah. It usually involves a payment of sort.  But in this case we are uncertain as to the nature of the ransom except that it was the good conscience of the people that affected it.  Apart from their intercession, Jonathan would have certainly been executed.

Like Jonathan, Christians are a “ransomed people”.  Matthew 20:28 (ESV) reminds us that “the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” The Greek words translated "ransom" in these texts indicate a price paid for redeeming or ransoming a slave or prisoner.  Jesus paid our ransom to free us from sin, death, and hell.  The sacrificial story throughout the Old Testament pictured the death of an animal in place of a human being, all pointing to the ultimate rescue, through the sacrifice of the Lamb of God.

Like Jonathan we have all disobeyed the edict of the King of kings. In contrast to Saul, our God does not make rash demands.  His commands are good and holy.  Each one of us have disobeyed His commands and the curse is death.  For all who place their soul’s trust and enjoyment in Jesus Christ, they can be sure that He paid the ransom for their lives, to God. That ransom was His own life, the shedding of His own blood, a sacrifice. Without death Divine justice could not be satisfied.  But through the death of Christ in our place, justice is served, and mercy is provided.

Our sin made us debtors to God, not Satan nor anyone else.  The ransom price was paid to God.  It was His demand.  He alone said, “Without the shedding of blood there is no forgiveness of sins.”^[4] An old Gospel song[5] reminds us:

He paid the debt He did not owe, I owed the debt I could not pay
I needed someone to wash my sins away
And now I sing a brand new song
Amazing grace
Christ Jesus paid the debt I could never pay.

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^[1] The Holy Bible: English Standard Version. (2016). (1 Sa 14:24). Wheaton, IL: Crossway Bibles.

^[2] Crossway Bibles. (2008). The ESV Study Bible (p. 514). Wheaton, IL: Crossway Bibles.

^[3] The Holy Bible: English Standard Version. (2016). (1 Sa 14:45). Wheaton, IL: Crossway Bibles.

^[4] The Holy Bible: English Standard Version. (2016). (Heb 9:22). Wheaton, IL: Crossway Bibles.

[5] Ellis J. Crum, © 1977 Ellis J. Crum, Publisher (Admin. by Sacred Selections R.E. Winsett LLC)

10 Reasons Why You Should be Committed to Expository Preaching - #9 & #10

From

The Shepherd Leader, by Timothy Z. Witmer[1]

“The pastor should also be concerned to represent scriptura tota (the whole counsel of God) in his preaching ministry. The best way to provide this balanced diet is through the systematic expository preaching of the Scriptures. Verse-by-verse preaching from whole books of the Bible serves many purposes, including the following:

9. It is of great assistance in sermon planning. When you plan a series on a book of the Bible, you don’t need to wring your hands wondering what you are going to preach about next Sunday. Very few of us can live as courageously as Spurgeon who sent people home early Saturday evening and then climbed into his study to prepare for Sunday morning.

10. It provides the context for a long tenure in a particular place. If you are serious about preaching the whole counsel of God, it will take you a long time to preach through the entire Bible!”

One of the fun -- yes, fun, things that I experience on an ongoing basis is in planning for our worship services and my preaching schedule.  My musicians often like to know my theme a week or so in advance.  So yes I look at the text that is next in order and do a cursory read.  From that I share the main point, the theme and some of the tag lines that will help them choose music.

Guess what?

9 out of 10 times I'm wrong.  It's uncanny.  But once I start my exegetical work and start analyzing the sentence/paragraph structure, what emerges is often different than what I expected.  That's why it's fun.  It's a treasure hunt.  Piper calls is "expositional exultation". 

Simply stated by Mark Dever: "Expositional preaching is preaching in which the main point of the biblical text being considered becomes the main point of the sermon being preached." (Preach: Theology Meets Practice)

Other blog posts in this series:

You can read the first Blog HERE.
Points #2 and #3 can be read HERE.
Points #4 and #5, HERE; and
Point #6 HERE
Point #7 & 8 HERE.

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[1] Shepherd Leader (pp. 142-146). P&R Publishing. Kindle Edition.

10 Reasons Why You Should be Committed to Expository Preaching - #7 & #8

You can read the first Blog HERE.
Points #2 and #3 can be read HERE.
Points #4 and #5, HERE; and
Point #6 HERE

If the preacher has discerned the main point of the text and preaches the main point of the text, he can be certain that he is heralding the main point that the Holy Spirit had intended.  This gives boldness and confidence.

7. Expository preaching gives us boldness in preaching, for we are not expounding our own fallible views but the Word of God. It is only based on this understanding that we can confidently declare the truth, identify sin, and appeal to the sinner. The promise of God is linked to his Word and not to our own wisdom. For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts. For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; So will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. (Isa. 55:9–11) This promise is of great encouragement for shepherds as they strive to feed the flock what they need to hear even though sometimes it might be hard to swallow.

8. It gives confidence to the listener that what he is hearing is not the opinion of man but the Word of God. It will build a sense of momentum among the congregation. They will want to return next week to hear what comes next. W. A. Criswell built the First Baptist Church of Dallas beginning at Genesis 1 on Sunday morning, continuing on Sunday evening and kept on going Sunday mornings and evenings for years until he finished the whole Bible.

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[1] Shepherd Leader (pp. 142-146). P&R Publishing. Kindle Edition.

10 Reasons Why You Should be Committed to Expository Preaching - #6

You can read the first Blog HERE.
Points #2 and #3 can be read HERE.
And #4 and #5, HERE.


This 6th point is very important.  I always believe that I am modelling Scriptural study and interpretation when I preach expositorily. How desperately we want our Churches to be made up of "self-feeders".  These are men and women who can "pick up and read" with interpretative confidence.  Expositional preaching is not easy, but its approach is clear to the listener.

When you listen to a preacher jumping all around the Bible, the listener can rightly say, "I can't do that!"   But when the congregant hears the Word expounded, he or she sees the purpose of the book and the basic structure. They see the text within it's context; and more importantly they derive the Holy Spirit's meaning that is found within the context.  Applications become easier, for indeed the Author often places the "so whats" within the boundaries of the context.  All together this trains and teaches our Churches how to read, study and apply the Bible.

Here's what Witmer writes,

6. Expository preaching will encourage both pastor and congregation alike to become students of the Bible. 

As the preacher works through particular books of the Bible, the congregation will learn what to look for in the biblical text and how to apply it to their lives. Dabney writes, “A prime object of pastoral teaching is to teach the people how to read the Bible for themselves . . . he should exhibit before them in actual use, the methods by which the legitimate meaning is to be evolved.” Ferguson adds, “it is chiefly by the exegetical method of preaching that the individual pastor is most likely to grow as a student of Scripture, a man of God, and a preacher.” Those who are committed to the work of the weekly exposition of the Scriptures know the personal blessing gained from meditating on God’s Word in preparation for feeding the flock.

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[1] Shepherd Leader (pp. 142-146). P&R Publishing. Kindle Edition.

Lord Sabaoth His Name - 1 Samuel, Part 24

1 Samuel 13:15-14:23 (ESV)

After Saul’s fatal error in disobeying God, Israel still had to deal with the Philistine garrison. Raiders came against Israel from the Philistines, and Saul was now down to six hundred men.  But that wasn’t the only disadvantage that Saul faced.  In 1 Samuel 13:19 (ESV) we read:

¹⁹ Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make themselves swords or spears.”

 This formidable enemy was being faced by Israelite with plowshares, mattocks, axes and sickles.  Nevertheless, both sides prepared for battle.

The Battle of Michmash

The Philistine forces had amassed themselves at Michmash.  Their size is uncertain, but clearly Israel was outnumbered.  It appears the disheveled army of Saul’s is down to 600.  And there seemed somewhat of a stalemate as both Saul’s and Jonathan, with their forces remained at Geba.  In Chapter 14:1-15, Jonathan mounts a daring assault on the Philistines.  We read:

“And that first strike, which Jonathan and his armor-bearer made, killed about twenty men within as it were half a furrow’s length in an acre of land. And there was a panic in the camp, in the field, and among all the people. The garrison and even the raiders trembled, the earth quaked, and it became a very great panic.” (1 Samuel 14:14–15, ESV)

News of Jonathan’s daring escapade came to Saul, which encouraged him to rally the troops.  The Israelites who had been hiding entered the fray and followed the fleeing Philistines.  And then we read, “So the Lord saved Israel that day. And the battle passed beyond Beth-aven.” (1 Samuel 14:23, ESV).  With this final clause we realize there is more yet to learn about the outcome of the battle. 

The actions of Jonathan stand out in this story. “Come, let us go over to the Philistine garrison on the other side . . . “Come, let us go over to the garrison of these uncircumcised. It may be that the Lord will work for us, for nothing can hinder the Lord from saving by many or by few.”^[1] It was thus that the inspired author could record: “So the Lord saved Israel that day.”^[2]

We are reminded of the Song of Moses wherein he proclaimed, “How could one have chased a thousand, and two have put ten thousand to flight, unless their Rock had sold them, and the Lord had given them up” (Deuteronomy 32:30, ESV)?  Or as Joshua would experience later: “For the Lord has driven out before you great and strong nations. And as for you, no man has been able to stand before you to this day. One man of you puts to flight a thousand, since it is the Lord your God who fights for you, just as he promised you” (Joshua 23:9–10, ESV).

The story of Caleb has a similar theme.  Many of us know the chorus: “Some saw giants, big and tall!
Some saw grapes in clusters fall, Some saw God was in it all.”[3]  At eighty-five, Caleb still confessed the same belief: “So now give me this hill country of which the Lord spoke on that day, for you heard on that day how the Anakim were there, with great fortified cities. It may be that the Lord will be with me, and I shall drive them out just as the Lord said.”” (Joshua 14:12, ESV).

The point is that “If God is for us, who can be against us?”^[4] No force can stand; no enemy can defeat; no rival can overthrow.  I am writing this on October 30^th, Reformation Day.  The great hymn of the Reformer, Martin Luther still rings true:

A mighty fortress is our God, a bulwark never failing; Our helper He, amid the flood of mortal ills prevailing: For still our ancient foe doth seek to work us woe; His craft and pow’r are great, and, armed with cruel hate, On earth is not his equal.	Did we in our own strength confide, our striving would be losing, Were not the right Man on our side, the Man of God’s own choosing: Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth[5], His Name, from age to age the same, And He must win the battle.
And though this world, with devils filled, should threaten to undo us, We will not fear, for God hath willed His truth to triumph through us; The Prince of Darkness grim, we tremble not for him; His rage we can endure, for lo, his doom is sure, One little word shall fell him.	That word above all earthly pow’rs, no thanks to them, abideth; The Spirit and the gifts are ours through Him Who with us sideth; Let goods and kindred go, this mortal life also; The body they may kill: God’s truth abideth still, His kingdom is forever.

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^[1] The Holy Bible: English Standard Version. (2016). (1 Sa 14:1 &1 Sa 14:6). Wheaton, IL: Crossway Bibles.

^[2] The Holy Bible: English Standard Version. (2016). (1 Sa 14:23). Wheaton, IL: Crossway Bibles.

[3] https://childrensbiblesongs.us/2011/09/twelve-men-went-to-spy-out-canaan/

^[4] The Holy Bible: English Standard Version. (2016). (Ro 8:31). Wheaton, IL: Crossway Bibles.

[5] Sabaoth is the Greek form of the Hebrew word tsebaoth "armies," and is translated in the Authorized Version of the Old Testament by "Lord of hosts," "Lord God of hosts." In the mouth and the mind of an ancient Hebrew, Jehovah-tsebaoth was the leader and commander of the armies of the nation, who "went forth with them" ( Psalms 44:9 ) and led them to certain victory over the worshippers of Baal Chemosh. Molech, Ashtaroth and other false gods.” -- https://www.biblestudytools.com/dictionary/sabaoth-the-lord-of/

10 Reasons Why You Should be Committed to Expository Preaching - #4 & #5

The introduction and first point can be read HERE.   Points #2 and #3 can be read HERE.

Witmer's next two points are very practical.  As a pastor who has preached expository sermons as my main approach to pulpit ministry, for over 30 years, I can tell you that these next two points are very real.  There are areas that I've preached on that I would never have chosen in a million years!

In the Letter of Paul to the Romans, I would have gladly omitted Romans 9-11 in my exposition.  In my recent series, I would have gladly overlooked John 6 in the series. I've preached on.  For us as pastors, we need to come to grips with the reality that our inhibitions, our intuitions, our likes and dislikes may have no bearing on what the Holy Spirit wishes to feed the sheep with.  Expositional, lectio continua, preaching removes the choice of subject out of human inventiveness and into the work of the Spirit.

Here's what Witmer writes,

4. It keeps the pastor from riding his favourite hobby horses. We are all human and have our own interests and even our affinities when it comes to biblical texts and doctrinal truth. You may have heard of the preacher who, at the end of every sermon, regardless of the text would add, “and now a few words about baptism.” Moving systematically through the Scriptures will help provide a balanced diet for the flock and will also help us to avoid our “pet peeves”!

5. It requires the pastor to preach the “difficult” or obscure texts and “challenging” truths of the Bible. While there are truths that we enjoy preaching, there are also those which are more controversial and we (or our people) might like to avoid. For example, many are eager to preach on the Lord’s order for the family in Ephesians five, but prefer to stay clear of Paul’s direct preaching about predestination and God’s sovereignty in the first chapter. Faithful expository preaching requires that these hard truths be wisely fed to the flock. Your congregation will appreciate the fact that you give them the milk and the meat. 

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[1] Shepherd Leader (pp. 142-146). P&R Publishing. Kindle Edition.

10 Reasons Why You Should be Committed to Expository Preaching - #2 & #3

The introduction and first point can be read HERE.   Again I quote Witmer:

“The pastor should also be concerned to represent scriptura tota (the whole counsel of God) in his preaching ministry. The best way to provide this balanced diet is through the systematic expository preaching of the Scriptures.

2. It requires that the shepherd concern himself with the intent of the Divine author for every text. 

The Lord gives us the Scriptures with his purpose in mind. The faithful expositor will seek this purpose rather than yield to his own whims and impose his own agenda in the ministry of the Word.

3. It respects the integrity of the textual units given through the inspiration of the Holy Spirit. 

I point to the fact that no one ever thinks of teaching the textbook of any other science in any other way. What would be thought of the master who professed to teach a system of geometry or mechanics by commenting in a brilliant way on one and another apothegm selected from the author. Every text is within a context designed by the divine author. An effective preacher takes into account the larger textual unit, the context in the book as a whole, and its place in the overall span of biblical revelation. [Emphasis mine]

It's interesting to me that in no other discipline, a manual is read by jumping to and fro throughout the document. It is a very strange thing that we choose to treat the Scriptures with a presumption that we can do a better job at amassing the Lord's message than He did through the Divine Author!

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[1] Shepherd Leader (pp. 142-146). P&R Publishing. Kindle Edition.

Where Can Women Teach? - Mary Kassian

Eight Principles for Christian Churches

This is a great article by Mary Kassian.  Mary originated in Edmonton, and has been a friend of Elk Point Baptist Church.  She is a profound theologian and gifted communicator.  Mary graduated from the faculty of Rehabilitation Medicine from the University of Alberta, Canada and has studied systematic theology at the doctoral level. She has taught courses at seminaries across North America, including Southern Baptist Seminary in Louisville, Kentucky.

THIS IS A VERY PRACTICAL, HELPFUL ARTICLE.

The way I determine if teaching in a specific religious venue to a coed audience honors male headship is by trying to determine how closely that particular situation mimics the nature, role, and function of a church father in governing and providing public doctrinal instruction for the local-church family.

In particular, I try to pin down where the venue sits on the following eight continuums. The more a teaching venue leans toward the left (the first part of each pairing), the less likely it is that the venue is an appropriate one for me to provide coed instruction. The more the speaking venue leans toward the right (the second part of each pairing), the more likely it is that I might be a helpful teacher in this context.

1. Context: congregational (church) ⟶ non-congregational. Is this the local church, or is it not exactly church?

To read more of Mary's article, CLICK HERE.