The Impossible Task of the Pastor. Calling Others to Repentance While Repenting Yourself

 1 Corinthians 4:14–21 (ESV)

"¹⁴ I do not write these things to make you ashamed, but to admonish you as my beloved children. ¹⁵ For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. ¹⁶ I urge you, then, be imitators of me. ¹⁷ That is why I sent you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church. ¹⁸ Some are arrogant, as though I were not coming to you. ¹⁹ But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. ²⁰ For the kingdom of God does not consist in talk but in power. ²¹ What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?"

"The changes of tone in this passage reveal some of the real tensions that continue to exist in Christian ministry. How to be prophetic without being harsh or implying that one is above the sins of others. How to get people to change their behavior to conform to the gospel when they think too highly of themselves. There is no easy answer, as this passage reveals. But one called to minister in the church must ever strive to do it; calling people to repentance is part of the task, as long as the preacher is constantly repentant as well." [1]

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1. Fee, G. D. (2014). The First Epistle to the Corinthians (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.; Revised Edition, p. 211). William B. Eerdmans Publishing Company.

The Distinctiveness of Evangelical Preaching

 “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1–5, ESV)

"He now reminds the Corinthians that his deportment among them matched the message he preached and was centered entirely on Christ and not himself. . . Paul has in view language that is conducive to self-display. He is saying that he did not put on airs or speak in high-flown language to foist himself off on them as one above the common herd. . .  Preaching the gospel in ways that exhibit human wisdom would be an expression of self-assertion and would thus go directly against the content of the gospel. The gospel always points beyond humans to God and Christ. . . Everything was to focus on the one preached rather than on the preacher." [1]

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1. Garland, D. E. (2003). 1 Corinthians (pp. 82–83). Baker Academic.

Sinners Helping Sinners.

Galatians 6:1 (NIV),

¹ Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted.

Paul now moves to another area of what it means to walk in the Spirit.  In the previous Blog we saw that Paul believes that walking in the Spirit produces humility and peace.  In this verse we can readily see that walking in the Spirit also creates a climate of restoration. We note that this is addressed to the whole Church.  It could easy to think that this was a leadership responsibility.  

The NIV correctly interprets the phrase "you who are spiritual" to avoid an idea of spiritual elitism, but rather those who exude the fruits of the Spirit. "The adjective “spiritual” means “living and walking according to the Holy Spirit” (see 5:16; also 1 Cor. 2:15; 3:1; 14:37) and includes, but is not limited to, the qualities listed in Gal. 5:22–23." [1]

The "fault" spoken of here is not a willful premeditated sin.  This is a incident that can be described as "sudden temptation seized him unawares before he could escape . . . falling beside, a trespass, a lapse or deviation from truth and uprightness." [2].  This is a lapse of judgment that entraps an individual and they need to be restored.

The word to be "restored" is word katartizō. It refers to fixing, mending, setting in place. It's a similar verb used of setting a broken bone. "The present imperative signifies to keep on having the habit of restoring the offender to his former condition." [2] This means that it is the attitude and the habit of Spirit-filled Christians to be about the business of restoring fallen brothers and sisters.  

"Forasmuch then as the saints in this life do not only live in the flesh, but now and then also through the enticement of the devil, fulfil the lust of the flesh, that is to say, fall into impatiency, envy, wrath, error, doubting, distrust, and such-like (for Satan always assaileth both, that is, as well the purity of doctrine, which he laboureth to take away by sects and dissensions, as also the soundness of life, which he corrupteth with daily faults and offences); therefore Paul teacheth how such men that are fallen should be dealt withal, namely, that they which are strong, should raise up and restore them again with the spirit of meekness." [3]

People who are led by the Spirit are not perfect.  They too are susceptible to sin and temptation.  So it behooves them to take great care while they are busy in the ministry of restoration.  "Those who live by the Spirit should restore those who sin with the gentleness and humility of the Spirit." [4]  They must do so "lest they be tempted."  "'There is no sin (saith Augustine) which any man hath done, but another man may do the same.' We stand on a slippery ground; therefore if we wax proud and leave off our duty, there is nothing so easy unto us as to fall." [3]  “So, if you think you are standing firm, be careful that you don’t fall!” (1 Corinthians 10:12, NIV).

So Spirit-filled people not only exhibit humility and peace-able-ness, but they in fact live with a mindset of restoring their brothers and sisters who get caught in a fault. But they do that with a gentleness and meekness, a lack of self-confidence and sufficiency that keeps them aware of their own weaknesses -- sometimes very much the same as the one who has fallen.

Father, I come to You as one who has been culturally honed to "live and let live".   It is not my default position to push my way into other's lives.  To butt in.  To interfere.  I am deeply challenged by this passage that teaches me that part of my loving, Spirit-inspired response to my brothers and sisters is to provide aid and encouragement when they get blind-sided by their own flesh and weakness. How I am to do it requires a huge amount of grace from You, Father.  I am as well to butt out if I go to them in pride and self-exaltation. Sinners are to help sinners.  Grant me eyes to see the fallen.  Grant me a will to restore the fallen.  Grant me grace to help the fallen.  Grant me humility to acknowledge that I am at times the fallen and I need help.  Amen!

 

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1. Crossway Bibles. (2008). The ESV Study Bible (2255). Wheaton, IL: Crossway Bibles.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2399). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 6:1). Oak Harbor, WA: Logos Research Systems, Inc.

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 6:1). Bellingham, WA: Logos Bible Software.

Applause That Leads To Agitation

Galatians 5:26 (NIV)

²⁶ Let us not become conceited, provoking and envying each other.

"It is hard to tell whether this verse belongs with the preceding section or with what follows. Certainly, it is the first of a number of specific actions that should characterize those who are being led by the Spirit. But, on the other hand, it is also a return to the theme of v. 15 and, therefore, a summation." [1]

Whatever the case, Paul now starts to elaborate on what it means to be walking by the Spirit.  Paul warns about the sin of conceit -- bringing glory to oneself.  Luther writes, "As touching our person, this is our glory, that all men have sinned and are guilty of everlasting death before God." [2]  So true! The only glory we truly have is our sin.  What can man take glory in? "Here he describeth the effect and fruit of vainglory." [2] ". . . provoking and envying each other.” (Galatians 5:26, NIV).

"Such actions toward one another are not consistent with a life of faith, lived by one who has been crucified with Christ and who is keeping step with the Holy Spirit." [3] "Paul is probably referring specifically to attitudes that seem to have become a problem in the Galatian churches (see v. 15)." [4] The bottom-line is that where there is provocation and envying there is very likely someone trying to get all the glory.  The Holy Spirit produces humility.  

Matthew Henry correctly observes: "Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians." [5]

Father what a deadly, defeating defect that pride is.  Why do I long for that pat on the back?  Why do I want the credit?  Why am I so up on me and down on others?  Why?  Oh how the flesh loves to be recognized.  Humility, quietness, remaining unseen is far from the old man in me.  Today, I pray that the Holy Spirit would burst forth from my being and bring so much glory to Jesus that I become pale and insignificant.  Forgive me for the many times that my self-glory has caused strife between my wife, my children, my family and my Church.  Kill that wretched ego-maniac in me, Lord Jesus. Bring the humble life of Christ into focus, I pray.   For the sake of Christ and His glory.  Amen!

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1.  Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/C. Life in the Spirit (5:13-26)/3. The fruit of the Spirit (5:22-26), Book Version: 4.0.2 

2. Luther, M. (1997). Commentary on Galatians (Ga 5:26). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2399). Nashville: Thomas Nelson.

4. Crossway Bibles. (2008). The ESV Study Bible (2255). Wheaton, IL: Crossway Bibles.

5. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (2304). Peabody: Hendrickson.

1 Clement Chapters XLVI - LIX

First Epistle to the Corinthians

 Clement of Rome

Chapters XLVI – LIX

 

As noted by Ross Amy, this Epistle of Clement is really an exhortation or a sermon.  His sermon is to confront the sedition in Corinth.  He shows the congregation the tragedy of envy and what it does to relationships. He points out the blessings that came to the saints of the past that sought to obey Christ and also mimic Christ in these areas of relationships. He reminds his listeners that Christ is returning; and there comes with that resurrection and judgment. True faith ought to be evidenced by peace and love.

Clement’s approach is to point out the true order that Christ has established for the church. Implied is his warning that those who rise up in rebellion and rebelling against Christ.

 

The sadness of this situation is that it seems to be more grievous than what Paul dealt with in his First Letter to Corinth.  (Clement surely believed that this letter of Paul was inspired: “Truly, under the inspiration of the Spirit.”[1]).  It was grievous because the dispute even reached the broader community.  Whenever the reputation of Christ is marred it is a indignity.  Clement then calls for a return to a state of brotherly love[2] and repentance[3].   He points to the love of Moses who was willing to intercede with God for the preservation of Israel (Exodus 32).  He appeals to us to live out this ethic:

 “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it.”[4]

 

He provides examples of such love both from an Apocryphal story of Judith; and of the Old Testament example of Esther  who was prepared to die to preserve her people.  He calls those who are acting in seditious ways to submit to correction and submit to the Church:

 

“Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people.”[5]

 Clement concludes this exhortation with a blessing and a hope to hear that things have gone well.

 As to issues of authority, Clement rests heavily on Scripture which he readily acknowledges as inspired by the Holy Spirit.  He quotes from other sources including the Apocrypha but gives no evidence of its inspiration.  This is an argument from silence, I admit.  He clearly sees the authority of the church residing in presbyters of which I have shown elsewhere is synonymous with elders, bishops, and pastors.

 

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[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 1289-1290). Christian Classics Ethereal Library. Kindle Edition.

[2] “Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection.” -  Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Location 1344). Christian Classics Ethereal Library. Kindle Edition.

[3] Ibid, (Kindle Locations 1382-1383).

[4] Ibid, (Kindle Locations 1423-1425).

[5] Ibid, (Kindle Locations 1496-1500).

1 Clement Chapters XVI - XXX

First Epistle to the Corinthians

Clement of Rome 

Chapters XVI – XXX

 

Previously in the Blog I noted that Clement's approach to this sedition is to point out to the church the tragedy of envy and what it does to relationships. From Cain and Abel, even through to his contemporary era, he dramatically illustrates the devastation that arises from envy and jealousy. Following true Apostolic fashion he calls for repentance. Again referring back to the Scriptures, Clement points out the blessings that came to the saints of the past that sought to obey Christ in these areas of relationships.

Now, Clement reminds us of the greatest example of humility: the Lord Jesus Christ. “For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock.”[1] He then draws as support that classic passage in Isaiah 53, which Clement again attributes not just to Isaiah, but to the Holy Spirit Himself[2].   As a note, Dr. Coxe observes: “The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.”

The humility of the saints is another example that Clement employs, from Elijah to Moses.  An interesting observation from Chapter XVII is that Clement cites this quotation: ““I am but as the smoke of a pot,”[3] attributed to Moses.  This is likely a misquote and probably attributed to David, not Moses (“For I have become like a wineskin in the smoke, yet I have not forgotten your statutes.” (Psalm 119:83, ESV)).  His point of calling out the witness of the saints is:

“Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace.”[4]

He continues his argument to show the ordered, harmonious operation of the Universe.

 In this call for peace by our author, one might presume that peace is the avoidance of conviction or conflict.  He clarifies this when he writes:

 “Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us . . ..”[5]

 At Chapter XXIII Clement moves his argumentation to the fact that we ought to live in such a way as anticipating the return of Jesus Christ and the resurrection of the dead unto judgment. “Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments.”[6]  And again “Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come.”[7]

 Clement calls us to draw near to God (direct language from the Book of Hebrews) and returns to his exhortation:

“Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.”[8]  

Clement, like the Apostle James understands that the verification and vindication of our salvation is more than just a profession of faith, but our manifestation of faith. “But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works.” (James 2:18, ESV)

Clement continues to shore up is argument for humility and avoidance of strife and sedition by Scripture.  He follows the Septuagint most closely and willingly imports other literature into his argument.  In Chapter XXV he even brings a fable into the argument.[9]He is profoundly Christological and seems to clearly understand the outworking of the Gospel in the lives of Believers.

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[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 570-571). Christian Classics Ethereal Library. Kindle Edition.

[2] Note in Chapter XXII, Clement attributes the Psalms to the inspiration of the Holy Spirit (Kindle Location 732)

[3] Ibid, (Kindle Locations 623-624).

[4] (Kindle Locations 673-676).

[5] (Kindle Locations 707-708).

[6] (Kindle Location 810).

[7] (Kindle Locations 836-838).

[8]  (Kindle Locations 869-871).

[9] This fable respecting the phœnix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers.  (Kindle Locations 790-791)

Humility in Young Leaders

In view of the issue in Corinth that Clement of Rome wrote to; and that I recently blogged about, I thought this interview would be timely.  Dr. Justin Holcomb interviewed Dr. Ed Welch and shared some wisdom for young leaders on the importance of humility in ministry. [1]

 

 

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1. http://theresurgence.com/2013/02/13/ed-welch-on-humility-in-young-leaders?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+TheResurgence+%28The+Resurgence%29&utm_content=Google+Feedfetcher

Faith in the Valley

Christian meets Apollyon as he descends into the valley of Humiliation.  That is not without importance.  It is both a necessary attitude by which to confront the enemy; but perhaps it is also the place where the battle rages the greatest?

 Apollyon (Απολλυων) is the Greek name for Abaddon, the spiritual being (or place) named as the destroyer (or place of destruction) in Christian apocalyptic theology. The temptation of Apollyon was to persuade Christian to turn back.  He has gone from bad to worse.  Sadly the Evil One says, "It is ordinary for those that have professed themselves his servants, after a while to give him the slip, and return again to me. Do thou so to, and all shall be well."  Apollyon's strategy was to appeal to Christian's ethic and suggest that his current frame of mind is one of disloyalty.  However Christian counters with the truth that even if that were so, his God "is able to absolve me, yea, and to pardon also what I did as to my compliance with thee."   Christian had the sense to know that the "his wages, his servants, his government, his company, and country, better than [the Devil's]."

Apollyon's next approach was to show the end to those who are faithful to the King.  He reminds Christian of the many who have come to an untimely and horrific death.  How shall he respond to such an obvious truth? " "His forbearing," responds Christian, "At present to deliver them, is on purpose to try their love, whether they will cleave to him to the end: and as for the ill end thou sayest they come to, that is most glorious in their account. For, for present deliverance, they do not much expect it; for they stay for their glory; and then they shall have it, when their Prince comes in his and the glory of the angels."

Whereas sins of the past and the ill-fate of the many cannot dissuade Christian from his resolve to continue down the path to the Celestial City, the Evil One now aptly points out Christian's present sins and failings.  Although the accusations are true, the defense is impregnable: "All this is true," admits Christian, "And much more which thou hast left out; but the Prince whom I serve and honor is merciful, and ready to forgive. But besides, these infirmities possessed me in thy country, for there I sucked them in, and I have groaned under them, been sorry for them, and have obtained pardon of my Prince." 

Then for more than a day, this deadly Enemy assaulted Christian with darts.  His shield protected him from mortal wounding but he was not left unscathed.  The disciple continued to resist and then holding forth his Sword he said, "Rejoice not against me, O mine enemy: when I fall, I shall arise, Mic. 7:8; and with that gave him a deadly thrust, which made him give back, as one that had received his mortal wound. Christian perceiving that, made at him again, saying, Nay, in all these things we are more than conquerors, through Him that loved us. Rom. 8:37."  At this Apollyon left him.

" Then there came to him a hand with some of the leaves of the tree of life, the which Christian took and applied to the wounds that he had received in the battle, and was healed immediately. He also sat down in that place to eat bread, and to drink of the bottle that was given him a little before: so, being refreshed, he addressed himself to his journey with his sword drawn in his hand; for he said, I know not but some other enemy may be at hand. But he met with no other affront from Apollyon quite through this valley." 

The Enemy's tactics as described by Bunyan were to throw past sins and present failures at this Child of God.  He presented the difficult and deadly prospects of any who follow the Savior.  The Evil One threw fiery darts which only the Shield of Faith was able to quench.  But through all this, though wounded, Christian withstood the Enemy to the praise of God.  "So when the battle was over, Christian said, I will here give thanks to him that hath delivered me out of the mouth of the lion, to him that did help me against Apollyon."

Tongue Twister Extraordinaire - Part 3

Do you ever wonder why the Bible refers to some people in the most depreciating way?   For example in Proverbs 1:22 (ESV):

“How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?

Fools, in the Bible, are not intellectually challenged.  Fools are not stupid.  In almost hyperbolic language, the Bible equates "fools" with those who possess knowledge, but don't possess knowledge.  It's just like Paul in this tongue-twisting text in 1 Corinthians, chapter 8.  It is here that Paul unravels that floppy muscle in the cavity of our mouths and says this: The measure of your knowledge is in direct proportion to the expression of your knowledge. In fact those who don't express their knowledge in the way that God directs are indicted with these words: "[They are] people who think they know so much don’t know anything at all." (1 Corinthians 8:2, CEV).  So the question that the previous post left was this: "What will turn presumed knowledge into precise knowledge?"  The answer is sandwiched in the text.  Note:

" Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up." (1 Corinthians 8:1, ESV)

and

"But if anyone loves God, he is known by God." (1 Corinthians 8:3, ESV)

The first half of the sandwich is this: Knowledge (to be knowledge in reality and in precision) must be expressed in love.  This is well-known to us.  I remind you of 1 Corinthians 13:2.  The second half of the sandwich takes more thought and explanation.  Here is the chain of thought:

To be known by God is His foreknowledge or election (Romans 8:29; etc.)  -->
To be chosen by God is be humbled by one's inability and inadequacy -->
Therefore: To be known by means all life is by grace therefore ". . . What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?" (1 Corinthians 4:7, ESV)

So here's the punchline:  For knowledge to be precise it must be birthed in humility and expressed in love.  Do I know anything?  The measure of my knowledge is in direct proportion to the manner it is expressed.