Communal Hermeneutics

Hardly a Patristic studies devotee, I am recently intrigued by Christopher Hall's Reading the Scripture with the Church Fathers. One early quote has caught my attention: "The Scriptures have been given to the church, are read, preached, heard and comprehended within the community of the church, and are safely interpreted only by those whose character is continually being formed by prayer, worship, meditation, self-examination, confession and other means by which Christ's grace is communicated to his body" (p42).

Discovering and recovering biblical community can become ironically individualistic. The church is a place where I can be myself without fear. It is a place where I can have my convictions without threatening reprisal. While that is certainly true at one level it is hardly what makes the church glorious. What makes the church lovely is that it is a place where we become together what we could never become individually.

The church is not a community with a resident theologian, but a theological community of residents. The pastor does not offer univocal monologue, simply studying the Bible and telling people what it says. Rather, he compels a healthy dialogue, cultivating a love for Scripture among a Spirit-guided community. God redeems and sanctifies a people (not persons) that loves the Bible and loves being shaped by it together. Christlikeness is a team sport.

It is only by the gracious power of God that a collection of self-minded misfits becomes a gospel-minded community. It is a joy to know that I don't have to worry about finding a place to be myself. Jesus has found a place for me to be like Him.

Desparate Housewives and the Christian Husband

Older women. . . are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
(Titus 2.3-5, NASB)

Older women are to be irreverent gossips, lovers of wine, teaching what is sensual, so that they may encourage the young women to love themselves, to be impulsive, erotic, adultresses at home, being attracted to other husbands, so that the word of God will be irrelevant. (Desperate Housewives Standard Version)

ABC's top show remains Desperate Housewives, the quintessential drama that defines the American "marriage." While we are tempted to point fingers and blame such cinemadrivel for the breakdown of the family, we'd better think again. Art imitates life as they say and Desperate Housewives is simply marketing a taste people already have.

Who is responsible for the success of this show (and others like it)? No one person, certainly. But, I suspect we would not include the Christian husband in the bunch. However, I wonder if he should not be at least mentioned. The church has a responsibility and privilege to promote godly husbandry. Doing so promotes godly homes and families. However, with the feminization of America has come the feminization of the church. Simply stated, the church is not offering or producing an alternative to the pool boy or gardener. The church is not making men out of boys, but boys out of men. And women don't like boys. So, they find satisfaction in the recesses of Wisteria Lane instead of the communion of saints.

Before I deflect too much responsibility to an impersonal "church," I must confess that I have contributed to the success of Desperate Housewives. God has granted me an amazing wife, who I am prone to take for granted. It's up to me that she not grow jealous of anyone or anything except for my godliness. In other words, no one cleans the pool but me. Familiarity does breed contempt and contempt is all too familiar in the Christian home.

There is a certain reality behind the show that is very much credible. Wives who are consistently neglected grow desperate. That's true. The adultery, murder and deception are not nearly as entertaining as the affection, attention and attraction of men. How they remedy that neglect is wrongfully depicted, but the need is nonetheless real. This is not Hollywood's problem to solve, but the church's.

I hope no wives in our congregation watch Desperate Housewives. But, if they do I'd better call and wake up her husband. Do the same for me, will you?

It's Good to Breathe Again

After dusting off Monday's filth Augustine greeted me warmly again. He always seems to know under what rock I was hiding.

"Grant my prayer, O Lord, and do not allow my soul to wilt under the discipline which you prescribe. Let me not tire of thanking you for your mercy in rescuing me from all my wicked ways, so that you may be sweeter to me than all the joys which used to tempt me; so that I may love you most intensely and clasp your hand with all the power of my devotion; so that you may save me from all temptation until the end of my days."

Van Neste, Baxter and Kelly are right (again). Self-loathing eventually unmasks itself as self-righteousness. It parades as humility, but traps me in arrogance. Monday is the slough of despond and the cross is our ladder out of it. Without it we would not climb our way to grace. The Wednesday air blows briskly, my friends.

Another Manic Monday

Is it just me or do all pastors feel on Monday like:

1. I didn't know my Bible well enough yesterday. There were too many questions left on the table.
2. I was not prepared enough in prayer and meditation. Rather, I just rushed to the pulpit after a dizzying morning of "Hellos," "I'm sorries," and "Good to see yous." The time I complained about not having should have been spent in prayer and supplication.
3. I probably said something to someone I shouldn't have.
4. I didn't say something to someone I should have.
5. I was the unfortunate and pitiable topic of yesterday's lunch conversation.
6. I failed to meet the church's expectations, whatever they were.
7. I faked my way through "worship" and hope the church didn't see through it.
8. I said nothing relevant, though I may have said some right things.
9. I spoke of holy things knowing full well holiness is the last word to describe me.
10. I am so egotistical to think yesterday was about my performance.

I don't want to feel this way as it is an affront to God's sovereign grace. It's obvious the recurring word above is "I." But, I just can't seem to help it. If you need me I'll be under my favorite rock.

Don't Be Mean

Last Monday I received a call from a gentleman who recently moved to town. He and his wife migrated from North Carolina and were struggling to find a church. He asked some pertinent questions to which I responded to his utmost satisfaction. He eventually and painstakingly wrested from me words like "conservative" and "traditional." We talked for 6-7 minutes about our ministry and I was excited that he was excited. Then came what I now know to be the litmus test--"What verson of the Bible do you use?" I told him and . . . click. I thought to myself, "If that was the deciding question then why didn't you lead with it!" We could have saved much time and dancing if we would've gotten that out of the way first.

All that to say: have your convictions, defend your convictions, enjoy your convictions, but just don't be mean and a jerk about it. This gentleman was not a very good "evangelist" for his Bible translation. I hate to think what a unbeliever would think about his gospel.

The Price for Grace

Behold, God is my salvation, I will trust and not be afraid; For the LORD GOD is my strength and song, and He has become my salvation (Isaiah 12.2).

I recently listened to a recent sermon on Psalm 90 by Sinclair Ferguson (for you other Ferguson fans you can now hear his weekly sermons from First Pres', Columbia, SC). In it was a statement that still rings with Scottish brogue in my hears. It goes something like this in my redneck, Southern twang: to discover grace we must first discover our need for it (y'all). He stated it another way: grace means much to us because our sin means much to us.

This gave me a running start into Isaiah 12.2 this morning. I can deliver Isaiah 12.2 with eloquence and elocution (feigning a Scottish accent even), making many think I "joyously draw its water" (v3). There is heavenly language in the verse that fits well in songs and prayers. Yet, it has no power unless it is really experienced. It rings hollow for those unacquainted with lostness, distrust, fear, weakness and speechlessness.

For the LORD GOD (ya yahweh) to be my salvation (yeshua) I must first be in a place of lostness. For God to be fearlessly trusted I must first be in a place of poor-footed fearfulness. For God to be my strength and song I must first be in a place of weak-hearted songlessness. God was truly salvation because Babylon was truly horrible. God is truly comforting to us because He was truly angry with us (v1). Living water is for the morbidly thirsty. And to truly enjoy grace we must first stare down what makes it most necessary.

By no means does this does this happen only once. God will not let us grow content with the grace we already know. There is more Yeshua to enjoy and that means more impotence to endure. It is a sanctifying journey filled with steps that are both firm and fading. Like an northbound escalator, each step is firm enough to make the next one, but if we stand too long it will fade away. He will make a way to save us in Christ . . . again.

Isaiah 12.2 is not conquered by the skillful exegete. It is best taught by the redeemed sinner. And pastoral credibility comes not from third-person exposition, but from first-person exaltation (v4). "Little ones to Him belong; we are weak, but He is strong."

Not Jealous Enough

Apart from such external [unmentioned] things, there is the daily pressure on me of concern for all the churches (2 Cor 11.28).

There are few, if any, who will experience what Paul endured in Christian ministry. In Corinthians 11.12-27, he takes inventory of his life as an apostle—prisons, floggings, death beds, stonings, shipwrecks, homelessness, muggings, deprivation, and danger from all sides. Paul hints in v28 there is even still more to recount that cannot be mentioned. However, Paul was not boasting of his humility but was insanely reasoning with skeptical Corinthians (v23).

Despite all that there was still one more burden that Paul carried above all burdens: “concern for all the churches.” Paul lost sleep over churches like Corinth who slept easily in the shadow of false teaching (vv3-4). Paul went naked for churches like Corinth who clothed themselves in a different gospel.

Paul makes a most profound statement that demands attention. He considered his concern for the church as weighty and compelling, fearsome and laborious as a thirty-nine lash bloodbath (v24). Imagine that on top of all Paul experienced as an apostle of Jesus Christ, the ultimate concern on his mind was the church; not hunger, not thirst, not thugs, not drowning, not freezing to death; but the church. Paul was not jealous for a meal or clothes or dry land or a soft pillow, but for the church’s pure devotion to Christ (vv2-3).

Twenty centuries later, it is remarkable what pastors confess to endure in ministry. We suffer through gymless facilities, empty balconies, Powerpointlessness and committeeism. And on top of all that we have no contemporary worship!

Rarely do we hear that above all the trials of ministry the greatest burden is for the church’s purity. When was the last time we pastors asked, “Who is led into sin without my intense concern?” (v29). Do our ministry "pains" pale in comparison to our obsession with the church’s virginity? How jealous are we for her? Does a husband care that his wife dresses well, cooks well and cleans well if she is sleeping with the neighbor? Neither does Jesus.

My unscarred back proves I am not jealous enough for the church. Until I recover such concern for her purity I will flounder gladly in foolishness (v19). My greatest obstacle is hardly lack of methods, experience or resources. My greatest concern is not even my own life, family, luxury, or safety. Rather, it is for the church and her untainted devotion to Jesus Christ. For Paul absolutely nothing was worth more. And one more lash was a small price to pay.

Judge Alito on Hermeneutics

In an article this morning a New York Times journalist defined Supreme Court nominee Samuel Alito's approach to Constitutional interpretation as "originalism." This Constitutional hermeneutic is further defined by Alito himself, who was quoted as saying, "In interpreting the Constitution I think we should look to the text of the Constitution, and we should look to the meaning that someone would have taken from the text of the Constitution at the time of its adoption."

First, this is a great principle in biblical interpretation. We would do well to be "originalists" in the pulpit.

Second, it sheds some interesting light on contemporary Baptist (particularly Southern Baptist) life. As Southern Baptist politics leans conservative Republican, many would offer their hearty approval of Judge Alito. In order to protect freedom of religion, speech, and life we demand that the Constitution be interpreted in light of the framers' intent. We cannot endorse playing fast and loose with the meaning of the Constitution. What it meant then is what it should mean for us now. Unless there is one meaning there is no meaning.

Now, shouldn't we expect that same hermeneutic with our own founding documents in Southern Baptist life? Many Southern Baptist pastors are alienated, disenfranchised and fired for attempting to apply the principle of "originalism" to our Baptist heritage. An "original" reading of the historic Baptist confessions (including the Baptist Faith and Message) clearly leads to at least a moderate "Calvinistic" understanding of Scripture. And the healthiest churches are those who remain tenaciously tethered to these biblically-based confessions.

Most Southern Baptists would rather die than be considered liberal Democrat. Yet, many are applying the same principle to our denominational documents that liberal Democrats apply to the U.S. Constitution. I pray we repent from our double standard and joyfully return to "the way we were."

A Great Example of Baptist Association

Unless you are an evangelical hermit you know of Bethlehem Baptist Church's (BBC) latest proposal on baptism. The elders sought a constitutional change that would have relaxed the church's grip on believer's baptism as a requirement for church membership. This proposal has since been rescinded for now undoubtedly for several reasons.

In the meantime, the elders of Clifton Baptist Church (CBC), Louisville, Kentucky, submitted their own proposal, offering responses and warnings to BBC. The issues raised by BBC and the responses offered by CBC shone some much needed light in my dimming mind. However, more impressive to me was the level of accountablity shared between the churches. For those of us struggling with bureaucratic denominationalism and limp-wristed associationalism, we can find a tremendous example of Baptist responsiblity in this exchange. Two different churches, in two different time zones, and in two different denominations enjoyed more healthy association than most SBC churches on the same street. It is a perfect example of like-minded churches taking responsibility for the gospel witness of other like-minded churches. That's an association I can get behind.

Eugene Peterson

". . . the pastor must not be 'busy.' Busyness is an illness of spirit, a rush from one thing to another because there is no ballast of vocational integrity and no confidence in the primacy of grace. In order there to be conversation and prayer that do the pastoral work of meeting the intimacy needs among people, there must be a wide margin of quiet leisure that defies the functional, technological, dehumanizing definitions that are imposed upon people by others in the community." (Eugene Peterson, Five Smooth Stones for Pastoral Work, pp61-62).

I suppose it is what the congregation never sees that makes a pastoral ministry. The church that invests the most in the pastor's private chamber benefits the greatest from his public ministry.

Is That Reveille I Hear?

There was no day like that before it or after it, when the LORD listened to the voice of a man; for the LORD fought for Israel. Joshua captured all these kings and their lands at one time, because the LORD, the God of Israel, fought for Israel. (Joshua 10.14, 42)

Joshua went virtually undefeated against Palestinian opponents. His one loss was at Ai where Achan threw the game with his selfish shenanigans (Josh 8). After erasing all of traces of Achan from history that loss was quickly avenged in a rematch.

As Joshua advanced virtually untested through the land he was quick to attribute any and all success to God. Sure, it was Hebrew hands that wielded swords, Hebrew hands that gripped shields, Hebrew feet that marched forward, Hebrew minds that strategized attacks. But, it was God who fought.

Attribution, however, is an afterthought. Joshua not only attributed success, but expected it from his God—that’s forethought. It’s easy to look back and say as we limp back to base, “Whew! That was a close one. I’m sure glad God saw me through.” It’s more difficult to say as we march on enemy lines, “Charge! God will prosper us!” We hear God say, “Do not fear or be dismayed, tomorrow will be the same as today. I will fight for you.” So we clean our swords of yesterday’s blood, shine our shields from yesterday’s flaming arrows, and re-lace our boots after yesterday’s trek. God fought for us yesterday and will do so again today.

We melancholics of the world cower from our sin. We reek of Achan’s ashes, assuming he still haunts the barracks. Therefore, we peek, sneak and leak our way through what we think is the battlefield, but it’s merely the confines of a prison camp. Yet, as surely as Joshua left a stone-pile diary of Achan God has done away with our sin in Christ. I need not sneak through this day hoping sin will not find me. I find it. When I do I brandish my glory-polished sword and thrust it through with God-given pride (cf. Rom 8.13). Sanctification is not the process of licking wounds. Jesus already bled to death by our wounds and by them are we healed, not defeated.

I was impressed by a certain Morning Collect, which I’ve adapted for militant grace: “O Lord, our heavenly Father, Almighty and everlasting God, who has safely brought us to the beginning of this day; Defend us in the same with your mighty power; and grant that this day we fall by no sin, neither be conquered any kind of danger; but that all our doings may be ordered by your governance, to do always what is righteous in your sight; through Jesus Christ our Lord. Amen.”

Is that Reveille I hear?

My Friend, the Potsherd

[Job] was blameless, upright, fearing God and turning away from evil (Job 1.1).

“the LORD gave and the LORD has taken away. Blessed be the name of the LORD” (1.21).

“Shall we indeed accept good from God and not accept adversity?” (2.10)

“I am not at ease, nor am I quiet, and I am not at rest, but turmoil comes” (3.26).

How quick we are to play the Job card. Anxiety peeks and we clamor for that obscure medication that we skip on our way to the Psalms. Surely, we reason, our affliction is more Job-like than anything else. Sabeans from the left, Chaldeans from the right, fire from above and wind from below. “The sky is falling! We must tell the king!”

We exalt Job as the paradigm for enduring distress. We latch on to the shining report of Job in 1.22 and 2.10 assuming what was true of him there was true of him throughout. We rejoice that we can be sinlessly bothered by and doubtful of God’s dealings. However, we need not assume such praise in 1.22 and 2.10 governs the next 40 chapters. In fact, in 42.6 Job “repents in dust and ashes.” Somewhere between 2.10 and 42.6 Job was convinced he sinned and needed mercy. And that is the real commendation.

As much tribute we offer Job, it is God who is paradigmatic. God is the one who acts according to plan—with grace, mercy, patience, kindness and blessing. God had as clear an agenda with Job as Satan. Both sought to break him down, but for opposing reasons. Satan sought to strip Job from his faith. God stripped Job down to his faith. Even the “greatest of all the men of the east” (1.1) needed to taste again the dust from which he came.

The blameless, God-fearing Job of 1.1 was an uneasy, restless Job by 3.26. This was by God’s design to unearth a new wealth of blamelessness, righteousness and fear in Job. Impressive is not the extent of Job’s affliction, but the extent to which God goes to wrench faith and confession from His people. Call it what (or who) you want, but God will simply and masterfully break us down. It took 39 chapters to do so with Job. It may take 39 years for me.

We like Job insofar as he brings us sympathy from our friends. But, it is not sympathy we need, but mercy-born doxology. The fires of faith are kindled in the ashes of adversity. May we repent in them and finally rest as an old man, full of days (42.17).

Desperate Prayer for Desperate Need

At the risk of abusing my blog pulpit, I ask that you pray on our behalf. We have a home in Ohio that we have been unable to sell for a year. We rented it out in the meantime with the hopes that the tenant would buy it by February. This is likely not going to happen. Therefore, this places us in a dire financial position. We understand this to be by God's providence, but the means of relief may very well be the prayers of God's people.

Please pray that God provide a buyer for the home very soon. If God can direct the heart of Pharaoh He can certainly guide a realtor and/or buyer.

Please pray that God grant unusual faith and patience. This is a profound ministry distraction to us. And I am an impulsive worrier which does not reflect well on our Good and Sovereign Lord. I fear denying God's power more than the bank.

Thank you for your prayers. I will keep you posted on how God uses them for His glory.

What I Learned About Dancing I Learned from My 1 -year-old

WARNING: All 20th century Baptists should stop reading here.

My 1-year-old daughter loves to dance. It’s hardly choreography, but it’s definitely dancing. And she’s developed quite a repertoire. At the faintest suggestion of music she bounces and sways. And if “the rhythm is gonna getcha” she launches into her rapid-fire stomping, alternating feet and laughing with abandon. She has recently enticed me to the dance floor. She will grab my hands and lead me in her joyful swaying. Frankly, I am jealous of her. She hasn’t learned that uninhibited exuberance is frowned upon in “our circles.” Perhaps she never will.

This got me thinking about what we can learn about the imago Dei. Granted, my daughter loves to sin, too; and that much more than dancing. So any inherent innocence is stained by Adam’s two left feet. But as surely as my daughter has learned to sin without a teacher, does she also know to dance without a choreographer? Is celebration part of what it means to be God’s image-bearer?

She responds to love having yet to take a class on love. She naturally associates laughter with good things and crying means something is wrong. It is the image of God in her that learns certain things without being taught. Might we suppose the same with her dancing? Is celebration simply part of the human condition? Perverted by sin, yes, but still inherent in the imago Dei. We seem to know inherently that approval is met with celebration.

Dancing is woven into the fabric of biblical worship. Miriam led the dancing after the Exodus (Exod 15.20). David danced mightily when the Ark returned to its rightful place (2 Sam 6.14). Dancing replaces mourning (Ps 30.11). Dancing was the appropriate companion to singing (Ps 149.3). Solomon scheduled time for laughing and dancing as surely as weeping and mourning (Eccl 3.4). A father celebrated his wayward son’s return with dancing (Lk 15.25).

I suppose one could argue that because dancing is not formally reflected NT worship it is irrelevant. But, perhaps its absence is not because we shouldn’t dance, but because we do not know how to do so rightly. It is laced with provocative sin and lustful ambition. That’s not dancing’s fault.

So I think there will be much dancing in heaven. It’s part of what it means to be human and certainly part of what it means to be God’s. Though we may be works-in-progress, the seeds of celebration are already sown in us. And those seeds are now fertilized by the Spirit. We will take our two left feet to our grave, but one day we’ll awake twinkle-toed.

If my daughter reflects anything of what heaven will be like I can’t wait to get there. It seems she is already a long way ahead of me.