Seven Church

Discipleship in the Gospel of Mark

2011-09-29T10:44:00.002-04:00

Has the church in America lost its sense of discipleship? I ask this question in the face of the mass-marketing of Christianity in the public square, on billboards, in bookstores, and in politics, where it's beneficial from a societal standpoint to be a Christian. Christian consumerism has bred an environment where people go to church, not to involve and immerse themselves in the ministries of the church, not to serve fellow brothers and sisters in tangible ways, but to be served and to shop around for the sake of convenient Christianity. Further, the political realm has turned Christianity in America into little more than competing fraternities and sororities, each swearing allegiance to a set of mostly impractical propositions. The "I follow Paul" and "I follow Cephas" factions of the Corinthian church in the NT has become the "I follow Perry" and "I follow Obama" factions of American politics, neither following Christ to the cross. Our political arena uses Christianity to great effect to strengthen its platforms; this is the opposite of service and sacrifice to which the gospel calls. The marketing of Christianity in America has bled into the church where many American Christians view the church like a catering service, which provides goods and services for them, not the other way around. There is little sense of commitment to the cross as a way of life. We are in a sense asleep to the hard realities of the Christian life; we need something to awaken us from our slumber. The Gospel of Mark does this with a heavy dose of discipleship. Mark reminds us what Christianity is all about: following Christ to the cross. Mark's Gospel sets apart the life of Christ as well-pleasing to God (1:11), and challenges us to mirror his servant-heart as God's grace empowers us.

Mark's emphasis on discipleship presents Christianity as an active relationship, not a passive religion. I would argue that this is exactly what the church in America needs to experience. I define discipleship as turning men and women into fully devoted, mature followers of Christ, who follow Jesus into the waters of baptism so they can follow him to the cross. I'll speak more on the baptismal undercurrent of discipleship in my next post, which deals with the baptism of Jesus in Mark 1:1-13. The word discipline is embedded in the word discipleship. I'm not talking about church discipline, but simply about the fact that the Christian relationship is not a bed of roses. It's not a smooth path. Christianity is not convenient. It's anything but the glitz and glam of the political arena, or the marketing strategy that says, "Membership has its privileges." Christianity is a hard life, and people need to understand this reality before signing up. If the example of Jesus means anything, our master lived a life of service, suffering, and sacrifice. We must regain a sense of selflessness which seeks the betterment of the church rather than the betterment of our own self-centered lives. To attend a church primarily for the services it provides is symptomatic of the illness - Christian consumerism.

Mark's Gospel disciplines us by calling us to model the sacrificial ministry of Jesus. Beginning with our baptism, we emulate our master; our dying in baptism is a metaphor for our daily dying as sacrificial servants. Baptism is not a once-and-done religious ritual; it is a reminder of our commitment to grow continually as disciples, and to die daily as we model the ministry of Christ. What is more, there are not many warm fuzzy feelings in Mark. There are no pictures of me and Jesus walking hand in hand down the beach, nor is he carrying me, as in the Footprints poem. Instead, Mark paints a picture of Jesus walking as a sacrificial servant in front of me on a rocky path, while I follow him carrying my own cross. Discipleship, then, involves our desire to learn from Christ what it means practically to be a child of God.

Insights from Jesus' Mother

2010-05-14T15:10:00.003-04:00

The text below is from a sermon I occasionally deliver on Mother’s Day.

Mary, the mother of Jesus, does not receive a lot of attention in Protestant churches. This is mostly a knee-jerk reaction from her exaltedness in the Catholic Church. It is as if we Protestants are so afraid of potentially worshiping her that we swing to the opposite extreme and eliminate her from conveying any significant theological reflection. This is unfortunate, not because Mary should be worshiped, prayed to, or seen in some way as miraculous in and of herself, but because she has some things to teach Christians of all stripes. Yes, Mary has some things to say, even to us Protestants! Put provocatively, Mary speaks doctrinally in the NT. Her song in Luke 1:46-55, called the Magnificat (Latin), is one of the most significant theological reflections in all of Christian Scripture.

Mary praises God for his graciousness toward her (vv. 46-49)
God is to be magnified and rejoiced in because he cares deeply for his creation by acting on behalf of individuals. God sees the minute details of our lives. He knows our humble state and seeks to lift us up. God is the sole source of blessing for his people. We do not bless ourselves nor do we provide for ourselves. Mary proclaims that when other people call us “blessed” it is because they recognize that God blessed us first. Further, the very ground of our existence is the gratuitous grace of God. Mary realizes that she is a recipient of God’s grace, which cannot be earned. Our blessedness is the Lord’s doing.

Mary recognizes that God’s grace extends beyond her (vv. 50-53)
God provides for the humble and hungry as he topples the arrogant and prideful. It is easy for us to be stingy with God’s grace. It is easy to take pride in receiving grace as though we are more special than others. But Mary reminds us that God extends his grace to all who fear him. And this is not once-and-done. God’s grace does not begin and end with us. Instead, he has been about the business of extending his grace from generation to generation, times past, present, and future. However, God is not the sole distributor of his grace. We, his people who have received his grace, bear the responsibility of sharing that grace with others. Mary reminds us that God’s grace is not to be hoarded but distributed. She also teaches us that it is not all about God’s grace; it is also about his judgment. As God exalts the humble he humbles the exalted. Rulers and rich who have no need for God are reduced to empty beggars. God could have chosen any of the rulers in the first century to be the bearer of the good news but he chose Mary, who had nothing, to be filled up with his grace.

Mary testifies that God keeps his promises (vv. 54-55)
God’s promises are rooted in his faithfulness, not ours. I once heard someone say that God’s promises are dependant on our response. That is a pretty high view of humanity and the kind of thought process Mary warns against in v. 51. Are we so proud that we actually believe our merits outweigh our failures (or will eventually do so) therefore granting us the right to inherit the eternal promises of God? Scripture is full of people and nations failing miserably in every aspect of life but who receive the precious promises of God in spite of their sins. Mary affirms that God’s faithfulness trumps our faithlessness and this must remain the core doctrine of the church.

A Loving Community

2010-01-29T13:56:00.003-05:00

Jesus told his disciples that all people would know they are in fact his disciples if they love one another (John 13:34-35). Sounds easy enough right? Most devoted Christians would openly declare their “love” for their brothers and sisters in Christ. But isn’t “love” overused and broadly defined in our culture? For example, I love my wife but I also love popcorn. I love my parents but I love my dog as well. “Love” is thrown around in English and has all but lost the sacrificial sense Jesus conveyed when giving his disciples the new command to love. Jesus explained the kind of love he was talking about: “Love one another as I have loved you” (v. 34). The love Jesus commands of us is sacrificial, selfless, and underserved.

The church is community of love. More specifically, it is a community of God’s love. The church exists because of his love. Creation itself exists because of his love. Have you ever thought about why God created humanity in the first place? Was it to fill a void in himself? Was he lonely? Did he need servants? No. The Bible illustrates that God himself is community: “Let us make humanity in our image” (Gen 1:26-27). God is, and always has been, the perfect community of holy, sacrificial love. He created all of creation out of his pure love. Put simply, he loved so he created. God didn’t need to create humanity to fill a void in his heart, stroke his ego by telling him what a great God he is, or to serve him (as in many pagan creation stories in the ancient Near East). He created because he loved.

The church is to be a community that reflects the gracious nature of God’s love. We are to live our lives as testimonies to the love of God which creates and sustains us. Jesus said that if we reflect the selfless love of God, the world will take note (John 13:35). When we love one another in sacrificial and practical ways we actively reflect the love of God. So, “love” is no longer a broadly defined, emotionally hyped word that applies to anything and everything from spouses to favorite foods. Love is sacrificial. Granted, it is emotional as well; no one can truly demonstrate love without having a measure of genuine emotion or feeling in his/her heart. To do so otherwise is hypocrisy. But love is not sheer emotion; love is action-oriented. As the DC Talk song says, “Love is a verb.” Love is demonstrable; it works, it serves, it honors, and it is selfless – like God.

So should our love be for one another. It is not enough to declare “I love my siblings in Christ.” What do I mean by “love”? The world will not notice the kind of love that is simply spoken yet not demonstrated. It sees enough of that in itself. The world will know that we are Christ’s disciples if we love one another in tangible, practical, sacrificial ways. Jesus taught that the most effective evangelistic effort is when Christians truly love one another. It sounds counter intuitive to define evangelism as: reaching out by reaching in but that’s exactly what Jesus calls us to do! As a community of love, the church’s primary evangelistic tool is to love one another first by reflecting the kind of love Christ had for his disciples. Then and only then will the world take notice and want to become part of a loving church family.

Kingdom Blessings (Part 2)

2009-05-27T22:30:00.002-04:00

The Christian life is no picnic. Granted, having a vibrant relationship with Jesus Christ is full of inexhaustible joy. But suffering and trials can push joy out and invite fear in. On the surface this seems inconsistent with Jesus' words, "I have come that they may have life, and have it to the full" (John 10:10); unless, of course, we have misinterpreted the "fullness" of life in Christ. This brings me back to the so-called "health and wealth" gospel of the previous post. I've often heard John 10:10 used in the context of rewards for faithful service by health and wealth preachers. Their logic is simple: if you're in debt, Jesus wants to lift you out because that isn't life to the full. Or, if you have cancer you should have more faith when you pray for healing because living with cancer isn't life to the full. Whether the context is health or wealth the point is that God rewards faithful servants with good things in this life. So, if you're having trouble it must be due to some deficiency in your faith.

What are the present rewards for faithful service? Jesus affirms the exact opposite of the health and wealth gospel: "In this world you will have trouble. But take heart! I have overcome the world" (John 16:33). Jesus affirms at least three things: 1) the world is full of trouble, 2) you (his followers) will experience trouble and trial, and 3) he has triumphed over the troubled world. Troubles of the world such as job loss, debt, depression, cancer, and the like, are par for the course and not reflective of one's faith, or lack thereof. The point is not that Jesus will spare us from trouble but that he has defeated it on the cross.

Jesus suffered the cross in spite of his faithfulness and we too will suffer in spite of ours. Just like Jesus, cross-bearing is our lot in this troubled world. What are the present rewards for faithful service? Cross-bearing. Discipleship is not about being saved from the storms of life, it is about weathering those storms. The storms will come and our faithfulness determines how we will weather them. It's difficult to see God's glory, trust his plan, and feel his love in the midst of a turbulent storm but we trust Christ when he says he has overcome this fallen world. Although we do not see it we trust in his victory (Heb 2:8).

Many of us are in the midst of financial storms. Theses storms often make us question our faith. Why do I serve God? Why do I contribute at church? Why did I lose my job when that job itself was an answered prayer? Not that I'm God's greatest servant but surely I don't deserve to worry about where my next meal will come from. I don't deserve to fear not having enough money for rent. Why does trusting Christ seem not to pay off? These are honest questions and should be lifted up before God's throne in Jobian cries and laments. But one thing is certain, the NT does not promise economic rewards for faithful service. In this life the Christian is only promised that God will provide for basic material needs - daily bread.

Materialism = idolatry. To expect material rewards for faithful service is fundamentally opposed to the values of the kingdom of God. We live in an idolatrous world that sees wealth as the supreme sign of status. We must not cave in to the idolatrous materialism of our culture by adopting a health and wealth gospel. To expect financial blessing as a reward in this life is to reject Jesus' call to cross-bearing. Cross-bearing, suffering, persecution, however you want to label it, may extend to our finances if God deems necessary to transform us into the image of Christ. We are called to suffer for and in spite of Jesus' name (Acts 9:16; 2 Tim 3:12).

Jesus never promises his disciples economic affluence. He calls them to self-denial, sacrifice, cross-bearing, and even severe suffering for the kingdom of God. God will reward faithfulness in terms of the values of his kingdom and his righteousness which is opposed to the idolatrous kingdoms of the present world. Perhaps we need to be reminded of the painful process of transforming our minds in order to see the world's troubles in the shadow of the cross.

Kingdom Blessings (Part 1)

2009-02-13T22:37:00.002-05:00

I was watching a televangelist recently. His sermon was about material wealth and the current economic climate in America. It sounded fairly straightforward and observant until he made a prophetic announcement to his church. He prophesied that if the church would simply be more faithful, God would pour material blessings down from heaven and the church would reap a financial harvest. He prophesied a message of financial profit as the reward for faithfulness.

Some refer to this message as a “health and wealth gospel,” “name it, claim it theology,” or even baldly, “prosperity theology.” It’s a common ideology in many American churches (hardly elsewhere!). Many honest, sincere, conscientious Christians believe that faithfulness is a good business investment and reaps a financial reward. Since we’re talking numbers here let me explain the prosperity theology with a simple mathematical formula: spirituality = financial prosperity.

There are prooftexts that, when flattened, reduced to their least common denominator, and taken out of context, can lend themselves to a prosperity theology. Just like anything, prosperity theology is “biblical” if you know what to look for and where to look for it. If the starting point is that God blesses spirituality in terms of financial prosperity, you can find it in the Bible. I have found that anyone can find nearly anything in the Bible given a certain amount of creativity. But I digress.

The prosperity gospel seems pervasive in Scripture. God himself said, “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this and see if I will not throw open floodgates of heaven and pour out so much blessing that you will not have enough room for it” (Mal 3:10). Sounds straightforward huh? Granted, this passage is more about tithing under the old covenant but never mind the context. Or take Deut 8:18: “But remember the LORD your God, for it is he who gives you the ability to produce wealth.” Who can argue with that? God designed work so that we reap a financial harvest as the fruit of our labors. Granted, it is God who ultimately gives but he gives without restraint right? Never mind the context, again. Don’t read what’s written before and after it. Never mind that it was originally a warning to the arrogant regarding prosperity (Deut 8:17-19). And again, never mind that it was originally written to ancient Israel under the old covenant of Moses as God was about to bring the Israelites into the Promised Land. Indeed he made Israel prosperous!

We need to be more careful with our handling of Scripture. I say this with humility since I have my own agendas that Scripture obviously supports;-) Christians today are not ancient Israel. We are not entering a Promised Land in this fallen world. We are not under the old covenant of Moses but are under the new covenant of Christ. God is not promising us riches, prosperity, and a land flowing with milk and honey. Those were his promises to ancient Israel; and he fulfilled them! The ancient, theocratic kingdom of Israel is not the current kingdom of heaven. We should define “blessings” based on the kingdom we belong to. Granted, material blessing was certainly part of the old covenant. Just read the blessings and curses in Deut. The OT passages mentioned earlier should not be rejected simply because they were part of the old covenant. It is not that they do not apply to the church today but it is a question of how they apply, and to what degree. They are reapplied in the new covenant in a more spiritual way – a Christ-centered way. They are indeed part of Christian Scripture but just like the sacrifices and other cultic ceremonies in the OT, they are applied spiritually and symbolically to the church due to their fulfillment in Christ. We now seek to apply the theological principles rather than the specifics.

It’s not just the OT. There are plenty of NT passages that when read as proverbs or as stand alone verses, lend themselves to prosperity theology (Luke 6:38; John 10:10; 2 Cor 9:6-10). Of course, the question is, what do these passages mean in their contexts? Reading the whole context should drive one away from a materialistic interpretation: Luke 6:38 is about judgment and/or grace, not wealth; John 10:10 is about eternal life – life in Christ, right here, right now. “Life to full” is relationship with Christ no matter what our present economic status looks like. Indeed, "life to the full" is as about contentment. Even 2 Cor 9 is a specific admonition to a specific church on a specific occasion for a specific purpose. The principle of reciprocity expressed is more spiritually focused than materially. It speaks of God meeting our needs not our greeds. It’s about sharing material wealth out of love for our siblings in Christ, not about receiving rewards.

Don’t misunderstand; I’m not one who claims that the new covenant is entirely spiritual. Material blessings have a concrete application in the church. When we care for one another’s needs we do so materially (1 John 3:16-18) and spiritually. The NT is full of passages that convey financial responsibility, stewardship, and material blessing. But, and this is the main point, financial blessing is not presented in the NT as a reward for faithfulness. It is true that God blesses us, and finances may play a role, but it is not true that God rewards our level of faithfulness with an accompanying level of material blessing. Rewards in the NT are primarily spiritual. Rewards are viewed as the gracious gift of God, not as wages earned (Matt 20:1-16). Rewards, for the most part, are conferred at the future judgment; and those are given graciously not meritoriously (Luke 14:12-14).

I think it shipwrecks faith to tell a struggling soul that if she just has more faith God will heal her illness, get her out of debt, or make her wealthy. Tell that to Jesus or Paul. Both were persecuted for their faithfulness. God takes care of basic needs (Matt 6:25-34). When we aren’t healed of cancer, heart disease, or depression, when we continue to be weighed down in debt, when we continue to live paycheck to paycheck, is that due to our own spiritual sickness? Not according to the Bible. There’s probably more going on than meets the eye. Perhaps God is revealing his power to withstand, his grace to cope, and drawing us closer to the cross (2 Cor 12:7-10).

The Kingdom and the Cross: A Christmas Meditation (Part 3)

2008-12-24T12:11:00.002-05:00

The kingdom of God, which formed the heart of King Jesus’ preaching, was so radically different from what the people wanted and expected, it eventually led Jesus to the cross. Mockingly, King Jesus received his crown and was hailed “King of the Jews” while on the cross (Matt 27:37). The compassionate, caring reign of the shepherd-king was unwelcomed in the militant melting pot of first century Palestine. People wanted a warrior-king and would settle for no less. King Jesus sought to transform such muddled thinking. The kingdom he inaugurated and proclaimed was one of service, compassion, and care – a real revolution centered on meeting people’s physical and spiritual needs.

The rest of the NT shows how the earliest Christians tried to live in the kingdom while extending its reign all over the world. We see pictures of Christians struggling to reflect, albeit imperfectly, the compassion and care of their King. The early church understood that proclaiming the reign of King Jesus was a practical affair, not a pious, ritualistic religion. They declared their sole devotion to Christ. Christ is Lord; Caesar is not. But to declare Christ as Lord implied living a lifestyle that reflected his lifestyle. The Christian proclamation of the kingdom of God is about ethics – living holy lives, and sacrificially serving others.

Christmas is not just about King Jesus. It is not simply a holiday to remember the birth of the son of David who was born in Bethlehem. To proclaim the birth of our King Jesus is to proclaim our identity as his subjects. If we are going to declare Jesus as our King we must be loyal subjects. We must live lives that reflect that of the shepherd-king. We must extend the compassion and care which characterized his ministry in our own time, in our own ways, with our own hands. Family members are suffering due to job loss. Church members are suffering due to cancer. Neighbors are suffering divorce. You fill in the blank. Christmas is a unique time of year to look closely at the lives of others to see where we, as subjects of the shepherd-king, can extend his compassion and care.

To proclaim the birth of our King Jesus is to call ourselves to accountability and responsibility and to reflect his compassionate, caring reign. This is the true spirit of Christmas.

The Shepherd-King: A Christmas Meditation (Part 2)

2008-12-23T16:09:00.003-05:00

After over 600 years of oppression by foreign rule, Israel eagerly anticipated her Messiah-King. God kept his promises to King David by sending the “son of David” – born in Bethlehem. But the birth of King Jesus was anything but kingly. No palace. No crown. No triumphant announcement to society’s elite. Instead, Israel’s king was born in a cave, wrapped in cloth, and placed in a feeding trough (Luke 2:7). His birth announcement rang just loudly enough that shepherds tending their flocks in the distant fields heard it (Luke 2:8-15). But the shepherd-audience would prove prophetic to the kind of king Jesus would be.

Israel longed for a political, military ruler to deliver her from Roman oppression. She anticipated a “son of David” that would re-enact all the vengeance of David himself, and then some. But God’s promises are based on his own expectations, not other’s. He sent a “son of David” to be sure. But this new king reflected the shepherding heart of David rather than his militant heart. Instead of a warrior-king God sent a shepherd-king. Israel was surprised, shocked, and saddened. How can a shepherd deliver a nation from hostile enemies? The scepter shall not depart from Judah (Gen 49:10). Oh, Jesus will rule with a rod of iron but in his own time, at his second coming (Rev 19). The defeat of his enemies will be more swift and decisive than that of David. But his victory is primarily a spiritual one. The revolution of Jesus is ethical, not militant.

There is more to being a king than having power. Even in the OT, the king’s reign was to be a compassionate and caring one. The OT reminds earthly rulers of how they should rule: “Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed. Rescue the weak and needy; deliver them from the hand of the wicked” (Ps 82:3-4). Jesus’ reign perfectly fulfills such expectations. He is compassionate and caring. He bridles his great power, not lording it over his people and not seeking impatient vengeance upon his enemies. He tends his flock as the shepherds who heard the angelic proclamation at his birth. Jesus is the “son of David” who reflects David’s own shepherd-heart.

I think this shepherd-king is exactly what Matthew has in mind when he calls Jesus “Son of David.” Jesus extends the compassion and care of a shepherd, not the sword and shield of a monarch. Matthew prefaces many of Jesus’ miracles with the phrase “Son of David, have mercy!” For a good glimpse of the reign of King Jesus see Matt 9:27-31; 12:23; 15:22; 20:29-34; and 21:14. The reign of the son of David is one of compassion and care and total fulfillment of Pss 23 and 82. “Son of David” is synonymous with shepherd-king.

Jesus’ kingship is defined by how he serves the oppressed and outcasts. This was not what Israel expected. Israel wanted a warrior but God sent a shepherd instead. The compassionate and caring reign of King Jesus is the real meaning Christmas.

The Promised King: A Christmas Meditation (Part 1)

2008-12-22T22:34:00.002-05:00

Have you ever wondered why God became flesh in Jesus of Nazareth when he did? No, not the precise date in the first century, for no one knows for sure. I mean the historical circumstances of Israel – the people of God – in the first century. Why did God see the first century context as the appropriate time to send Israel her long-awaited Messiah? What was going on in the life of Israel that prompted God to send King Jesus?

The OT held the expectation that God would fulfill his promise to David – to send one of his descendants to reign righteously over Israel (2 Sam 7:8-16). The Messiah would be the sort of king David was – powerful, righteous, a man after God’s own heart. He would destroy the enemies of Israel, elevating Israel to its rightful place as the sovereign nation of the world. Granted, there were a lot of conflicting notions concerning the Messiah in the first century but this political, powerful, revolutionary, military king was virtually agreed upon by the major Jewish sects. This expectation, hinted at in the OT, was never realized in any of the Israelite kings who followed David. Who then? When? How would God reveal his anointed one?

By the NT period, Israel had longed for this king for almost 600 years. Israel endured successive cycles of oppression by Babylon, Greece, and Rome. Heavy taxation and unholy customs took their toll on the people of Israel. To say that Israel was anxious for her promised king puts it too mildly. They pleaded and prayed to God to deliver them from their oppressors and to restore them to their ancestral land. If God was to fulfill his promise to David, now would be a good time to act. Six hundred years is long enough.

Matthew 1 describes the lineage of the long-awaited king, the son of David (Matt 1:1). Indeed, King Jesus was the promised “son of David” through whom Israel and the whole world would receive deliverance from oppression and sin. In fact, “son of David” is one of Matthew’s favorite titles for Jesus for it aptly describes his mission and reign. Matthew 2 describes the early childhood of King Jesus after his birth in Bethlehem – the hometown of King David (Matt 2:1). The story is decorated with gifts for a king – gold, incense, and myrrh (Matt 2:11). The story includes the paranoid, schizophrenic “King” Herod and his own terrifying thought that his throne would be toppled by this new King of the Jews.

So, the stage is set. God’s anointed King Jesus has arrived in Bethlehem - the birthplace of King David – to restore the glory of Israel above all other nations and to reign as her Messiah and King.

Psalm 100

2008-11-06T12:47:00.001-05:00

Life is to be rooted in thanks. Thanksgiving is not a specific action expressed verbally in prayers or around a table during the Thanksgiving holiday; it is a lifestyle. Our lives should be ongoing expressions of thanksgiving to God. There is no singular way to define thankfulness. An attitude of thankfulness expresses itself in how one lives his/her life. This holiday season in America is a unique celebration where we, as a nation, remember that God is our Provider. We are not thanking ourselves. We are not trusting in ourselves. We are acknowledging the goodness and faithfulness of God. We are not implying that God only blesses America but rather are thanking God for blessing America.

Psalm 100 is a psalm of thanksgiving. It comes at the end of a series of psalms (93-99) that express the Kingship of God. God’s role as King is highlighted in these psalms and Psalm100 rounds off the section by highlighting the role of God’s people. We are instructed to thank our King and be loyal subjects. This psalm praises God simply for being God. Psalm 100 is very instructional and uses royal language to describe the relationship between God and his people. Simply put, God is our King and we are his servants. The word translated in v. 2 as “worship” is more accurately translated as “serve.” This word is used specifically throughout Psalms to express the role of a king’s subjects. Their lives are devoted to the King and they live lives of thanksgiving and service.

God is praised for his role as the Creator in v. 3. A literal translation of this verse is, “It is he who made us, not we” (v. 3). Understanding that God is the King who provides for and sustains his people is crucial to a lifestyle of thanksgiving. We do not provide for ourselves. All that we have is from God. We are stewards of his blessings and graces. We own nothing and attribute all we have to God. Verses 4-5 must be read together since they explain why we should live lives of thanksgiving: “For the LORD is good and his loves endures forever; his faithfulness continues through all generations” (v. 5). In short, v. 4 tells us to be thankful and v. 5 gives us the reasons.

Psalm 100 is appropriate for our current Thanksgiving holiday. But I challenge you as American Christians, as the world’s most blessed inhabitants, to live lifestyles of thankfulness. Do not settle for an annual holiday to express thanks to God. Take it to its logical conclusion and devote your entire life to serving King Jesus.

Psalm 117

2008-09-22T22:28:00.001-04:00

Worship has a missional dimension. Put differently, worship invites outsiders into the presence of God. Worship reaches out to the lost. It is an invitation to the lost to join the saved community in order to praise the name of the Lord. Worship brings the unsaved into the saving presence of God. Granted, worship functions for believers as well. It is that grand experience of joining together in praise to God, recalling our identity as God’s children. But worship is not complete, not what it should and must be, until all people are drawn into God’s presence.

This missional dimension of worship is the focus of Ps 117. This is the shortest of all the psalms but it thinks on a grand scale. Psalm 117 anticipates the day when all God’s creation comes together to sing his praises. This is not to suggest that unbelievers will be forced to participate in this praise service, but it certainly hopes that they will be moved to repentance. Worship that includes the world’s population is envisioned. “All you nations…all you peoples” is typical language in the psalms used to refer to those outside of God’s people (v. 1). The psalmist expresses the desire for all to come into the presence of God to sing his praises. Here, worship is an invitation for outsiders to become insiders. Worship should not be exclusive but rather inclusive.

Verse 2 provides two concrete reasons why God should be worshiped. First, because of his “great love.” The Hebrew word for this phrase is hesed. That sounds easy to grasp but the problem arises in that we have no single word in English that expresses the fullness of this word! The Hebrew word often deals with love in its absolute, purest, fullest extent. This is love so deep and so strong that only God demonstrates it perfectly. Second, God’s “faithfulness endures forever” (v. 2). Our faithfulness waivers but God’s remains firm. God is praised for accomplishing what we cannot. As Paul states in 2 Tim 2:13: “If we are faithless, he will remain faithful.”

Paul uses Ps 117 in Rom 15:11 to express God’s invitation of salvation to all humanity – even Gentiles. Thus, those who are not thought to be the people of God are invited into the community of faith. Paul’s point is that God’s gospel reaches out. Therefore, all humanity is invited to sing praises to God. Worship extends beyond the lives of those who currently believe. It invites the unbelieving to join the chorus. Psalm 117 anticipates a worship service that is global in scope. It is a psalm for any Lord’s Day, but it is especially appropriate for the celebration of a worldwide communion Sunday. God is missional, so the gospel is missional, and our worship should also be missional.

Psalm 112

2008-08-09T11:21:00.000-04:00

How do you define “righteousness?” Surely it deals with faithfulness and love for God as well as for each other. Interestingly, the writer of Ps 112 suggests that righteousness is directly related to material generosity. Perhaps no area of life reflects our faith more than wealth. How we view material possessions reflects how we view God. The Bible consistently calls the people of God to be distributors of wealth rather than consumers of it. We are stewards of wealth not owners of it. We must see that God is the sole source behind our ability to earn a living. No matter the amount of our income, we must learn to view material possessions as opportunities to reflect the giving heart of God. God is the great Giver and we, as people made in his image, should be givers as well. God designed us to be distributors.

The writer of Ps 112 understood the difference between being a consumer of wealth and a distributor of it. The entire psalm reflects a “righteous” individual (112:3, 4, 6, 9) who sees wealth through eyes of faith. For the psalmist, being “righteous” is synonymous with being generous. The righteous person shares wealth with those in need (vv. 5, 9). God knows this man’s heart and knows how he views his wealth. God knows that the righteous person sees his/her possessions as gifts of God that are not to be hoarded selfishly but rather distributed selflessly. It takes a great deal of spiritual discipline to develop such a mature view of wealth.

The righteous man probably did not come to practice generosity out of the natural state of his heart. Rather, he learned generosity through studying and obeying God’s word (v. 1). This may be an allusion to Deut 15 which is an entire section of the Law devoted to generosity. Again, the righteous person views his wealth through eyes of faith. The righteous man has learned to trust in the Lord for his own sustenance (v. 7). It is because he is blessed by God that he now blesses others. God blesses those who bless others.

This psalm does not suggest that you will become rich if you simply resolve to be generous. There is no health and wealth here. However, this psalm does suggest that you will be “blessed” (v. 1). Being blessed is better than being rich. Throughout Psalms, blessed is described as that which is favorable in God’s eyes. Being blessed means that God looks on you favorably.

The apostle Paul uses Ps 112 in 2 Cor 9:9. He appeals to its message of generosity in an effort to get the Corinthian Christians to send material support to the poor Christians in Jerusalem who were devastated by a severe famine. Paul’s main point is that since God is generous the church should be generous as well. God’s generosity is to be reflected in the material lives of his people. We are to be distributors of wealth since God himself is a distributor. The message of Ps 112 is that distributors are both righteous and blessed.

Psalm 109

2008-06-10T11:15:00.000-04:00

The Imprecatory Psalms are among the most difficult psalms to read for Christians. They seem to be in direct contradiction to Jesus’ command to “Love your enemies and pray for those who persecute you” (Matt 5:44). The Imprecatory Psalms are: 35, 55, 59, 69, 79, 109 and 137. The word “imprecation” simply means “curse.” Thus, the Imprecatory Psalms call down curses from heaven onto the wicked enemies of the faithful. Perhaps you have never been as angry at the wicked as these psalms reflect. But let us be honest. What is your first response to men like Adolf Hitler, Osama bin Ladin, and Sadam Hussein? I would be willing to bet that these names don’t fill your heart with warm, fuzzy thoughts of love and forgiveness. Honestly, they make us quite angry. This is the kind of anger reflected in the Imprecatory Psalms.

For the sake of space, I will not comment in as much detail on a specific psalm at this time. I will instead discuss the emotions and theology behind Imprecatory Psalms. Nonetheless, Ps 109 is one of the severest of these psalms. In short, the wicked man is cursed because of his failure to reflect the love of God. He is cursed because of his hard heart and lack of love. The wicked man is not so much cursed for his personal attack of the righteous (though that comes into play in vv. 2-5) but more for his outright rejection of God. The psalmist is angry because the wicked fail to reflect the loving-kindness of God.

The most important aspect to gain from the Imprecatory Psalms is that vengeance is completely given to God. The psalmists do not act on their own initiative. They have no malicious intent but rather commit the matter to God. They give to God not only their lament about their own desperate situation, but also the right to judge the wicked who cause that desperate situation. They leave everything in God’s hands, even feelings of hatred and aggression. They express those feelings and then give the matter wholly to God.

The Imprecatory Psalms are not designed to be the conclusion of our anger toward the wicked. I think these psalms reflect the first step in the forgiving process. You see, if we are honest, forgiveness is not usually our first response to evil; it is anger. These psalms allow us to vent our anger, direct it toward God, and wait for his judgment. Then, and only then, after giving the matter to God, can we forgive. In short, when confronted by evil in our world, step one is to express our anger, giving the matter to God, and step two is forgiveness. I think the Imprecatory Psalms reflect step one in the forgiving process while Jesus’ words in Matt 5:44 reflect step two. You cannot learn to love and forgive your enemies until you first learn to give the matter to God.

Psalm 96

2008-05-15T18:18:00.000-04:00

Worship is the response of the creation to the Creator. It is when God’s holiness overwhelms us to the point that all we can do is kneel in humility. Biblically speaking, worship is composed of two central elements: 1) praise to God for his holiness, and 2) encouragement for the people of God. Worship is both vertical (praise to God) and horizontal (encouragement for one another).

Psalm 96 expresses both of these elements of worship. The author honors God for his glory and then declares that glory to the assembly of God’s people. The psalmist is careful not to silence his worship. It is declared publicly (vv. 2-3). We are to praise God by singing of his marvelous acts of deliverance done on behalf of his people. When God delivers his people from times of trouble a “new song” is called for (v. 1). New acts of deliverance are cause for new songs of praise. The old doesn’t always apply in the new. The kind of singing described here is that of public declaration. This is no mere internal reflection on the glory of God (which is appropriate at times) but is rather an announcement in the midst of the assembly. God’s salvation is not to be kept secret but rather proclaimed for all to hear (vv. 2-3).

The author continues his praises emphasizing God’s worthiness of worship (v. 4). When God is compared to all others only he is worthy of worship (vv. 5-6). God’s splendor is such that no other god can compare. His holiness demands worship (v. 9). The fact that God’s holiness is completely and totally incomprehensible to us should drive us to worship. It is in worship that we recognize that God’s holiness exceeds our imaginations. He is totally beyond all that we can imagine.

Even the natural creation praises God (vv. 11-12). The visible creation is a testimony to the creative power of God. Jesus described this aspect of worship when he declared that even if humanity refused to worship God the stones would “cry out” (Luke 19:40). Jesus’ point is that all of nature is meant to glorify God; and it does!

So as we assemble together as the people of God let us not forget to sing the praises of our glorious God. But rest assured, even if we, in our stubbornness, fail to worship God, creation worships regardless. Let us take the opportunity, as the assembly of God’s people, to worship God for being our Creator.

Psalm 32

2008-04-28T11:58:00.000-04:00

Confession plays a pivotal role in the Christian’s life. It is that grand event that brings sin out of the darkness of deceit and into the light of life. The expressed, acknowledged sin has lost all its power to enslave. It has been revealed and judged as sin and can no longer hinder fellowship. Dietrich Bonhoeffer suggests that the final breakthrough to Christian fellowship occurs on the level of sin. That is, we have “fellowship” with one another because we share the reality of sin in our lives. No one is immune to sin. The fact is that we are sinners. But confession allows us to experience the grace of God, enjoy fellowship with each other as recipients of that grace, and undergo the transforming power of the Holy Spirit. In short, confession begins the process of repentance and allows us to be transformed into the image of Christ.

Psalm 32 is listed among the so called Penitential Psalms (6, 32, 38, 51, 102, 130, 143). These psalms are confessions to God. Specifically, Ps 32 teaches the role of confession as that which leads to a repentant lifestyle. It is the first step in the healing process. The psalm begins with a statement of blessedness (vv. 1-2). “Blessed” may be loosely defined as “favorable in God’s eyes.” Thus, those whose sins are forgiven are favored by God. God smiles upon those who humbly admit their sin and turn to him for forgiveness and healing. David then describes the role of guilt in the confession-repentance process (vv. 3-4). He describes how keeping sin private and in the darkness led to an aching within him. This is not a physical aching but rather that which stems from a hurting soul. It is a deep sense of discontent. Guilt, if not confessed, eats away the inner-life. But upon confession guilt disappears and forgiveness reigns (v. 5). Guilt is not necessarily a bad thing. Granted, if it causes paralysis and stagnation in one’s spiritual life then guilt is one of Satan’s most effective tools. But if it causes us to be pro-active, leading to repentance and a changed lifestyle, guilt is one of God’s motivational tools. In short, guilt should not cause paralysis but rather should cause us to be pro-active, leading to confession and repentance.

David then exhorts us all to take advantage of confession as we pray to God (v. 6). He emphasizes the freewill involved in confession (v. 9). God does not force us to turn to him as one forces an animal with a bit and bridle. Instead, he encourages us to turn to him out of our own freewill and common sense. Confession is our response to God’s initiative of grace. God invites us to turn to him and we humbly accept his grace. The end result of confession is joyful fellowship (v. 11). Once again, through confession, sin looses all its power to erode our spirits.

We are encouraged to take advantage of confession. It is a gift of God that he allows us to pray to him (or to confess to our siblings in Christ). Confession is a good thing! It is the first step in the healing process. Proverbs 28:13 sums up the message of Ps 32: “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy.”

Psalm 46

2008-04-21T11:06:00.000-04:00

In times of war Ps 46 reminds the people of God to place their trust in him alone. It is a psalm of confidence. Psalm 46 consists of two main stanzas declaring confidence in God: 1) vv. 1-7 describe the presence of God and 2) vv. 8-10 declare the power of God. The prevailing thought in the psalm is that God’s presence among his people is enough to secure victory for them (vv. 5, 7, 11). Since God dwells among his people they declare “Immanuel” – “God with us” (vv. 7, 11). Psalm 46 expresses the presence and power of God within his chosen people.

Many times we are tempted to place our trust in our own military prowess and might. It is easy for powerful nations to become arrogant, placing their confidence in their own ability to wage and win wars. But it is not so with the people of God. God is their refuge and strength (v. 1). Israel had a grand army at one time in her history. Her borders expanded more under kings David and Solomon than under any other Israelite king. Even so, the writer of Ps 46 reminds the nation in whom to place their trust (v. 1). Their faith is in God Almighty alone. For the people of God military might always takes a back seat to the sovereignty of God.

The world is a very unstable place (vv. 2-3). There is nothing in this world that is unshakable except the presence of God among his people. It is only in God’s presence that the church expresses her confidence in times of war. God acts on behalf of his people in times of war. He destroys the weapons of the enemy and brings an end to war (vv. 8-9).

The most comforting part of this psalm is when God speaks and encourages his people to be confident in him: “Be still and know that I am God” (v. 10). This is not casually waiting around with quiet contemplation. This is primarily not a call to quietly meditate (though there is nothing wrong with meditation). It is a statement of confidence that may be paraphrased, “Watch this!” The point is, wait, watch, and witness what God has in store for those who trust him. God is the God who delivers his people in times of trouble, even times of war. So, it is important for the church to declare their trust in God since he has placed his presence within her (1 Cor 3:16). Through the work of Jesus and the Holy Spirit the church should express even more confidence than ancient Israel. Indeed, through the work of Jesus and the indwelling Holy Spirit, God’s people shout the same words as in Ps 46: “Immanuel” – “God is with us!”

Psalm 62

2008-04-03T11:02:00.000-04:00

Do you need some stability in your life? Do you often feel like you are swaying back and forth because of all the different forces in life? If you answered, “yes,” then you have something in common with David as he wrote Ps 62. Psalm 62 is a psalm of confidence. David expresses his need to turn to God for stability in his life. God alone is truly stable. Augustine, in the 3rd century, spoke of the restlessness of the human soul until it finds rest in God: "You stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you" (Confessions, 1.1).

David begins the psalm with a declaration of trust (v. 1). He gains a sense of inner stillness that comes with yielding all fears, anxieties, and insecurities to God in an act of confidence. This confidence in God alone allows David to use words such as, “rock,” “fortress,” and “refuge,” to describe God as well as the stability gained by trusting in him. Apart from God David sees himself as a “leaning wall” and a “tottering fence” (v. 3). The original context of the psalm is unknown but the words suggest David is assaulted by wicked people who he encounters day after day (vv. 4, 9). But people are not the sole source of his instability. Perhaps his troubles are also the result of placing too much trust in his wealth (v. 10). The exact cause of David’s restlessness is a mystery. Nonetheless, his secure foundation is God alone (vv. 5-7). David’s personal experience of having God as his refuge moves him to encourage his faith community to do the same (v. 8). He uses his personal faith to stimulate faith in others. Individual faith and communal faith go hand in hand.

David ends Ps 62 by teaching that God’s power and love go hand in hand (vv. 11-12). The combination of God’s power with his love is truly wonderful. As Stewart Perowne wrote, “This is the only true representation of God. Power without love is brutality, and love without power is weakness. Power is the strong foundation of love, and love is the beauty and the crown of power.”

The world tempts us to make it the source of stability in our lives. From people to money, the world asks us to place our confidence where it does not belong. The world and all that it offers is unstable. It is shaky ground at best. Psalm 62 calls us to make God the bedrock of our lives. He is our rock, fortress, and refuge. Only when we seek the stability God brings will we experience his calm, his peace. This stillness is like the peace of God which passes all understanding that will keep your hearts and minds in Christ Jesus (Phil 4:7).

Psalm 29

2008-03-27T15:05:00.000-04:00

People have a tendency to view storms rather negatively. They often inconvenience us and can cause tremendous damage. We should respect storms and take the necessary precautions to protect ourselves as well as those we love. But the psalms always view storms positively as they are testimonies to the power of God. The psalmists always give praise and glory to God for demonstrating his power through nature, especially storms.

Psalm 29 takes us on a journey through a storm. David describes a violent storm with its wind, rain, thunder, and lightning (vv. 5-10). Psalm 29 honors God for his power as demonstrated in a storm and exalts him as King over his creation (vv. 1-2, 10). The storm is not seen as an inconvenience to life but rather as a witness to the power of the author of life. God’s covenant name, Yahweh, is repeated 18 times throughout Ps 29. The point is that even in the midst of the storm it is God who receives the author’s attention, not the storm. God is Lord over the storm.

Psalm 29 begins and ends with a declaration of praise to God for his strength (vv. 1, 11). This is a literary device used often in psalms to remind the reader of the main point of the psalm. The main point is made at both the beginning and the end of the psalm: God’s strength is revealed in the storm (vv. 1, 11). Both the beginning and end of the storm are seen as times to reflect on the power of God.

Perhaps the storm is meant to remind us that God is in control, not us. As God’s people we exalt him as our King and praise him for his power and provision (vv. 10-11). But we often become arrogant by thinking that we have sufficient power to provide for ourselves. Perhaps the storm is meant to remind us that God alone is our Provider. The Lord gives strength to his people; the Lord blesses his people with peace (v. 11). To further the point that storms were viewed positively in biblical times, Ps 29 was often read at the end of the dry season as the rainy season began. Storms were a welcomed relief and foreshadowed God’s care for another season. How do you view the storm? Is it an inconvenience or are you reminded of the power of God?

Psalm 27

2008-03-17T12:04:00.000-04:00

The Psalms frequently refer to the “sanctuary” as the place where the presence of God was most often felt for Israel. Of course, God’s presence was not limited to the sanctuary but it was certainly the place where God’s people encountered him and entered into his presence. The sanctuary was where God dwelt among his people. It was the holy place where the holy God dwelt among an unholy people. Speaking of either the tabernacle or the temple the psalmists express the joy, contentment, humility, and comfort of being in the presence of God. Throughout the Bible God’s people assembled at the sanctuary to praise him, declare their trust in him, and encourage one another.

Psalms 26-29 are often called the Sanctuary Psalms. Each declares an aspect of encountering God in the sanctuary (26:8; 27:4-5; 28:2, 29:9). Each centers on entering into the presence of God. Specifically, Ps 27 deals with bringing discomfort into the presence of God for the purpose of transforming it into comfort. In Ps 27 David is apparently being pursued by enemies and is discouraged. In fact, Jerusalem may be surrounded by an enemy army and about to be besieged (v. 3). So David brings his desperate situation into the presence of God and lays it before his throne. It is astonishing that in the midst of trial the “one thing” that David seeks is to bring the matter before God (v. 4). This allows David a proper perspective on his suffering: the troubles of the world are put into perspective when we lay them before God. When we bring our troubles into the “sanctuary” we realize that God is bigger and more powerful than those things that make us suffer.

In spite of such a dismal situation, Ps 27 ends with a beautiful statement of confidence: “I am still confident of this: I will see the goodness of the Lord in the land of the living. Wait for the Lord; be strong and take heart and wait for the Lord” (vv. 13-14). This is not casual waiting for something to happen. It is not waiting with wishful thinking; it is waiting with earnest expectation. It is the confidence that waits for God to act on our behalf. This is a statement of trust that God will in fact deliver.

The NT teaches that God’s presence is no longer located in the temple sanctuary. Instead, God takes up residence in the lives of his people, the church (1 Cor 3:16; 6:19). We are now God’s temple. However, we do come together as a community of faith to praise God, declare our trust in him, and encourage one another in our corporate worship experiences each week. Regardless of the building where we meet, when we assemble, we enter the presence of God in a unique way. God is among us as we assemble together. The assembly is the place where we lay the struggles of life before the throne of God. It is easy to see why the Hebrews writer encouraged his audience to not give up meeting together in the face of suffering and persecution (Heb 10:24).

Psalm 26

2008-03-10T17:25:00.000-04:00

Perhaps no one else in the OT understood worship better than David. Many of his psalms deal with the role of worship in the community life of God’s people. The language of worship in the psalms often mentions the “sanctuary,” “holy place,” “house,” “temple,” “tabernacle,” etc. These are all references to OT places of worship. This language is used metaphorically throughout the book of Psalms to express various facets of worship. In the OT the presence of God dwelled (but was not limited to) in his house. Worship takes place wherever the presence of God dwells.

Psalm 26 is the first psalm in a four-psalm series often referred to as the “Sanctuary Psalms.” Each of these psalms expresses some facet of worship as it takes place in the presence of God. David’s main point in Ps 26 is that worship has ethical implications. Worship is meant to impact our lives by bringing us into the presence of God so that we may learn to reflect the character of God. That is, worship is meant to teach us, as Christians, how to be Christ-like. Worship should continually shape and transform us into the image of Christ. Sunday is not the only day for worship. Our worship on Sunday should extend into the other six days of the week. Worship is not primarily an intellectual exercise, it is a lifestyle.

David speaks of this ethical dimension of worship in Ps 26. He begins by asking God to examine his own life to see if in fact his worship is impacting his life (vv. 2-8). David upholds his innocence. Although not perfect he sees the overall character of his life as a reflection of God’s character. Worship helps develop this Godly character. He specifically mentions his “love” for worship (v. 8). David does not see worship as a chore nor as something to be checked off each week. Worship is his consuming passion. He loves to enter the presence of God and kneel before his glory. We too must learn to love worship.

David concludes the psalm by mentioning the corporate element involved in worship (v. 12). This reference to the “assembly” is a reference to the gathering of the people of God for worship. Worship is where we publicly proclaim the goodness and faithfulness of God. God’s character is not something that is to be kept secret, it is to be announced. It is one thing to privately acknowledge the goodness of God; it is another to declare it publicly. This public declaration serves to both ignite and invite. It ignites the flames of faith that reside in the people of God and it invites the lost to come into the redeeming presence of God.

How do you view worship? Read Pss 26-29 and look for the various facets of worship. Worship is a dynamic experience that cannot be limited to one day a week.

Psalm 23

2008-03-07T08:44:00.000-05:00

Psalm 23 is perhaps the most well known psalm. It is the classic description of God’s protection and provision of his people. Psalm 23 reminds the believer of God’s daily care for his people. The caring nature of God is not an isolated incident but rather an ongoing, ever-present phenomenon.

The main idea behind Ps 23 is God’s mighty acts of deliverance done on behalf of his people. It exalts God as the Deliverer of his people. The 23rd Psalm focuses on God as the One who comes to the rescue of those in need. Interestingly, Ps 23 recalls the story of the exodus. It praises God for delivering the nation of Israel from the bondage of the Egyptians as a shepherd delivers sheep from danger.

The exodus imagery in Ps 23 is highlighted elsewhere in Scripture. For example, Ps 23 describes God as the shepherd of his people (23:1). Likewise, in Ps 77:20, which is a psalm that recalls the exodus event, reads: “You led your people like a flock by the hand of Moses and Aaron.” Second, Ps 23 describes the contentment of God’s people as they allow their shepherd-God to provide for them (23:1). Similarly, in Deut 2:7, a passage that recalls the wilderness wanderings after the exodus, reads: “… These forty years the Lord your God has been with you, and you have not lacked anything.” Third, Ps 23 expresses a lack of fear in the midst of trials and anguish (23:4). Along the same lines, upon entering the promise land, Moses repeatedly commanded the Israelites, “Do not be afraid” (Deut 20:1; 31:8). Fourth, Ps 23 describes God as the gracious host who prepares a table for his people (23:5). Likewise, in Ps 78:19 (another psalm that recalls the exodus-wilderness narrative) the writer expresses a rather naïve question asked by the Israelites during the wilderness event: “Can God spread a table in the desert?” The obvious answer is “yes!” given the rest of the story when God supplied manna, quail, and water in the wilderness. Fifth, Ps 23:6 speaks of the “goodness and mercy” that accompany God’s people as he leads them. Remember that God delivered Israel from Egypt and then invited them into covenant with him (Exod 24). And so, “goodness and mercy” (sometimes translated, “loving-kindness,” “compassion,” “graciousness”) are repeatedly used to refer to the covenant benefits received by God’s people as a result of being in a covenant with him (Exod 34:6; Deut 7:9). “Goodness and mercy” is covenant language. Finally, the believer “dwells in the house of the Lord” (23:6). This reference may recall Moses’ song immediately following the exodus where he praised God for his future dwelling with his people in the promised land (Exod 15:17).

Psalm 23 not only describes the daily provision of God for his people but also his mighty acts of deliverance on behalf of his people. The OT story of God’s deliverance is the exodus-wilderness event. In the case of the Christian the NT story of deliverance is the cross-resurrection event. Like a shepherd caring for his flock, God still provides and protects! God still leads his people by his mighty hand! God is still in the business of delivering his people!

Psalm 11

2008-02-29T09:01:00.000-05:00

It is easy to become pessimistic concerning evil in the world. It often seems as though evil goes on and on without restraint. We experience evils such as terrorism, sniper shootings, drunk driving, corporate fraud, and other evils of society. It becomes tempting to throw in the towel on any hope for righteousness that endures. It becomes tempting to flee to a safer place. Evil seems to go on rampant and unrestrained.

This is how David felt when he wrote Ps 11. In the face of evil, his number one temptation, based on the advice of his “friends,” was to flee (11:1). He describes the seemingly rampant spread of evil which threatens the very foundations of life (11:2). David’s main complaint is not so much concerned with evil in general but rather specifically when the wicked aim their evil arrows at the righteous (11:3). It is this insult to innocence that causes David to pen Ps 11.

But in reality evil is not unrestrained. It may seem rampant and uncontrolled at the present but God is righteous and loves justice (11:7). God does not allow evil to go on without due punishment. Though David begins this psalm with an initial complaint, his complaint quickly turns to trust when he remembers that God is enthroned in heaven (11:4). In the original Hebrew this verse begins with a strong contrasting statement – “But.” That is to say that God is not ignorant of the schemes of the wicked. He sees them from above although we may wonder if he sees them at all. God is still in charge though we do not always see it. God sits in his “temple” (a reference to his heavenly dwelling) inspecting the actions of both the wicked and the righteous (11:4). The imagery behind the Hebrew words suggests that he squints his eyelids in order to get a closer inspection. God is not ignorant of the evil in our world; he is inspecting it so that he may judge it (11:6). David reminds us at the end of this psalm that God is righteous and just and will not tolerate evil. Evil will be judged in God’s time.

This psalm calls us to trust in God’s justice (11:7). He will punish evil and cast the wicked out of his sight. But the righteous will dwell in his presence (11:7). Psalm 11 is a psalm of trust that calls us to remember that God reigns above in spite of the evil below. Although we may not always see his will being done on earth as it is in heaven, we ask and we trust that it will be done soon (Matt 6:10). God inspects the actions of humanity and reacts accordingly. The wicked will suffer a similar fate as Sodom and Gomorrah (11:6) while the upright will rest in his glorious presence.

The next time you are tempted to become pessimistic about the evil in our world, memorize Ps 11:4-5. These two short verses were written to provide a proper perspective on how the righteous should view evil. Remember, God is not ignorant of the world’s evil. He rules, inspects, and judges it.

Psalm 1

2008-02-28T11:08:00.000-05:00

Psalm 1 is the perfect introduction to the remainder of the book of Psalms (also called the Psalter). It is an expression of the difference between the “righteous” and the “wicked.” Psalm 1 offers a sharp contrast between those who seek God and those who ignore him. The remainder of the Psalter reiterates this contrast. Thus, Ps 1 functions like a preface by giving a reference point for the rest of the book. The main idea in Ps 1 is “instruction” (Hebrew – torah). It describes one who is open to the instruction of the Lord.

“Blessed” (1:1) describes the individual who is content to walk with God rather than with the wicked. He/she delights in the “instruction” (torah) of the Lord (1:2). Given their openness to be instructed by God, those who are righteous are then “fruitful” (1:3). The righteous are like trees planted by streams of water which have a place to be grounded, to take root, to be nourished, and to grow.

But the “wicked” are not so (1:4). The wicked have no such foundation. They arrogantly believe that they can sustain themselves. But they are like “chaff,” the waste product that is blown away by the wind after the fruitful wheat has been harvested. The righteous are fruitful but the wicked are fruitless. Not only is the contrast made between the fruitful righteous and the fruitless wicked, but also between the contentment of the righteous and the misery of the wicked. The wicked are not “blessed.” Because they reject the instruction of the Lord they exist in a constant state of discontent and frustration.

John Calvin described the righteous in Ps 1 as those who have a “teachable spirit.” In a very real sense a “teachable spirit” is what Ps 1 means by being “blessed” and “righteous” – open to God’s instruction and willing to grow toward the full measure of the stature of Christ.

May we all delight in the instruction of the Lord as we strive to become reflections of Jesus Christ. May we all have teachable spirits.

Healthy Worship

2007-07-25T08:45:00.001-04:00

What is a healthy doctrine of worship?

Ever thought deeply about worship? Why do we, as Christians, do what we do on Sundays? We call our meetings "worship services" but what do we mean? Are we really worshipping in the biblical sense? Are we really giving God our hearts as the expression of praise that he deserves?

It's easy to see worship as a "pattern" to be replicated. It's easy, takes very little effort, and it doesn't engage our hearts. In fact, the NT never asks us to replicate the early Christian's worship services. It simply calls us to see ourselves as they saw themselves - as recipients of the grace of God in Christ who are now indwelled by the Holy Spirit. Ideally, worship will automatically flow out of this union like streams of living water. Worship is meant to reinforce this living relationship rooted in our faith in Christ's accomplished work of redemption.

Identity: Healthy worship is an encounter with God that blesses us, blesses God's work in Christ, is Spirit-led, and removes all judgment, egotism, arrogance, or pride from our sinful human hearts. There is no room for comparison and competition in true worship. Worship reminds us of our creatureliness and reinforces God as the Creator. Authentic worship is a momentary glimpse of and experience of heaven. Worship is when God says, "I Am" and "you are mine."

Character: We are to draw strength from that relationship for each week's battles. Worship prepares us to go into the world to make disciples (Matt 28:19-20), and to deal with the troubles of the world (John 16:33). Worship is also ethical as it informs our values, reminds us of who and whose we are, and calls us to a higher righteousness reflected in holy living (1 Pet 1:13-16; 2:9-12).

Freedom: Worship reminds us that we are not God and we don't set the agendas of our lives. So too, we don't set the agenda of worship. Granted, we are free to worship and express our love for God within the bounds set in Scripture (in both OT and NT). So, we are not locked into a "pattern" hidden somewhere within the pages of only the NT. There is more freedom in worship than we have been willing to see. As Paul contrasts Law and Spirit he writes, "Where the Spirit of the Lord is there is freedom" (2 Cor 3:17).

Finally, I love what John Calvin said, "Worship lifts us up into the throne room of God."

Qualities of Involvement Ministers

2007-06-20T23:55:00.000-04:00

What are the top 5 qualities an Involvement Minister should have?
Note - try to avoid the obvious, like, loving Jesus, etc., and there's no particular order.

I'll go first:
1) People centered
2) Creative
3) Servant heart
4) Spiritually energetic
5) Mentor

Involvement, Family Life, Spiritual Formation ...

2007-06-18T11:11:00.000-04:00

Feeling Overwhelmed? Get some help!

Church life is busy! It doesn't take much eye strain to notice the ministry needs of the church: people are sick and hospitalized; visitors and new members long for assimilation into the body of Christ; ideas for outreach outnumber the actual hands-on-count; marital counselling is desperately needed; spiritual counselling too is at a premium; special body-building activities to help strengthen fellowship are always welcomed; worship needs a jolt, a kick, a spice, something or someone to get it out of the rut. The list goes on and on. Face it. You need help!

The church is a volunteer army and most of your active, serving members already have full time jobs and families and the burden to produce fruit at church is taxing, often exhausting. Let's face it, it's like having a second job that you're not being paid for. People's time and loyalties get divided by default. You want to serve. You need to serve. But the demands of the church outweigh the supply. Granted, there are certain ministries that receive ample attention - preaching, teaching, curriculum, children's programs, LIFE Groups, church finances, and administrative areas. These ministries are flowing rather smoothly. If it ain't broke don't fix it. But there are more opportunities ....

Perhaps what the church needs is another hired servant. A servant committed to the spiritual and relational health of the family. The ministry burden is too great for any one minister to carry. Stated more positively, ministry opportunities may and must be shared. Two hands are better than one. The church needs a cheerleader like Barnabas who is known as an encourager (Acts 4:36); a helper like John Mark who simply serves (Acts 13:5). It needs someone intent on strengthening the bonds of fellowship that mysteriously unite us in Christ. A servant is needed who is a true lover of people, and there are so many to be loved.

You've heard the titles: Associate minister, Involvement minister, Family Life minister, Spiritual Formation minister, Fellowship minister, Outreach minister, etc. Whatever name you choose reflects the task at hand. Sound strange? Many of us grew up in a fellowship with one preaching minister ("pulpit minister") who functioned much like a CEO - handled business and office affairs, visited the sick and hospitalized (all of them), wrote weekly bulletin articles, drafted sermons, Bible classes (Sundays and Wednesdays), wrote educational curriculum, led small groups, went to all the fellowships, all the activities, chaperoned youth outings, counseled, performed weddings, unlocked the building, locked the building, lived next to the building, etc. Again, the list goes on. We should ask the questions, Is this biblical? Is this practical? Is this realistic? Is this working?

The New Testament does not tell us exactly how to "do" church. It doesn't tell us how to set up a ministerial infrastructure that supports the needs of the church in the 21st century. But it does describe the church as a family composed of many Spiritually-gifted men and women who combine their gifts for the common good (Rom 12:3-8; Eph 4:11-13). Outside of Jesus Christ, the NT never leaves the task of ministry to just one person, and even he had twelve helpers. Simply put, the ministry model of one minister pulling the majority of the ministry load is unbiblical and unhealthy. The 21st century church calls for a united front to address its multifaceted needs. Two ministers are better than one.

How shall the church proceed?

Eternal Tables

2007-05-18T14:41:00.000-04:00

What images of heaven do you have? What excites you most about it?

So far, I have painted a very positive and uplifting portrait of table fellowship as it occurs throughout the Bible. But I would be doing the topic a great injustice if I failed to point out the one negative depiction of a “table” in Scripture. But rest assured it is a “table” at which Christians, i.e., believers in the Lordship of Jesus Christ, will not sit.

Revelation 19 offers a symbolic vision of what Judgment day will be like for believers and unbelievers. As believers in Christ, we will be seated at a wedding feast as we await the arrival of our groom (Jesus Christ) (Rev 19:6-9). It is a picture of unparalleled purity and magnificent glory! The church, the bride of Christ, will finally be married to her groom! This is the moment that history has been awaiting since the fall of Adam and Eve in the Garden of Eden. All impurity has been taken away and the church comes face to face with her Lord.

But there is another “table” in Revelation 19. This scene is descriptive of what will happen to unbelievers and other enemies of the cross. It is not a wedding banquet but rather is a gory supper where the unrepentant and evil are reduced to corpses that will be eaten by buzzards (19:17-21). To be sure, it is a picture of victory since Jesus is shown to arrive at the battlefield as a blood-soaked warrior with a sword who has not yet stopped slaying his enemies (19:11-16). Once his enemies are slain they are then eaten by scavenging birds.

Revelation 19 is meant to form a contrast of ideas: what Judgment will be like for the followers of Christ (wedding banquet) and what it will be like for those who are evil (gory supper). Though the latter “table” scene is gory, it is one that we Christians should not fear. The identity of the enemies of God should be clear: the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters, and all liars (21:8). Evil is personified as an army that opposes God and his people, wages war against them, but is ultimately defeated. In contrast, our “table” scene at the Judgment is a beautiful wedding feast. This wedding scene is the pinnacle of the Bible’s table fellowship scenes. Revelation 19 is worth meditating on when it seems as though the stakes are stacked against the followers of Christ. The victory is ours!

Christ's Table

2007-05-02T10:45:00.000-04:00

Do you see communion as an opportunity to serve or be served? Why?

Jesus talked much about the role of service in the kingdom of God. His most passionate discussion of the subject comes as he sits around the table with his apostles eating his last Passover meal before his death (Luke 22:7-27). Luke paints a beautiful picture of fellowship as Jesus re-interprets the Passover meal to fit his own mission (22:17-20). Jesus gives new meaning to the Passover meal as he adapts some of the symbols (bread and wine) to fit his mission of inaugurating the new covenant. But the beautiful picture painted by Luke is smudged by a “dispute” among the apostles as to who would have the most authority in the new kingdom spoken of by Jesus (v. 24). Jesus passionately points out to them that his kingdom is not focused on authority but rather on service. After all, it is his kingdom not theirs. He is the head of the table in his kingdom (v. 27). Yet, though he has all authority, he chooses to demonstrate that authority by serving (v. 27). Thus, his followers are to follow his lead and serve one another.

This text has profound implications as we sit around the Lord’s Table each week. It is Christ’s table not ours. He is at the head of the table as we gather together each week. Even so, he demonstrates his authority by serving us. Thus, we should serve one another. Gathering around the Lord’s Table is not a time for arguing and disputing about correct interpretations and authoritative power struggles. It is an occasion for serving one another the symbols (bread and wine) that proclaim our common deliverance given us by the only sacrifice to have ever been raised from the dead. Indeed, God has called us to his table to celebrate what he accomplished on the altar of the cross. May he grant us grace as we serve one another around his table.

Tables of Holiness

2007-04-23T11:30:00.000-04:00

Why do we often reduce Christianity to an hour a week on Sunday? Is the "worship hour" a biblical concept?

The Pharisees had a hard time blending the Sabbath day’s call for righteousness with the other six days of the week. They would follow the letter of the Law on the Sabbath and then fail to practice the weightier matters on the other days of the week. One day, as he was eating with a Pharisee, Jesus pointed out this inconsistency (Luke 11:37-52). He described out how the Pharisees and the teachers of the Law would tithe properly, wash properly, and worship properly, but failed to practice the weightier matters like love, forgiveness, and mercy. They knew the letter of the Law but were clueless as to the spirit of the Law.

These Jewish “ministers” created a false division between their sacred lives and their secular lives. They made the Sabbath day an exclusive day of holiness and all but ignored the others days of the week. So Jesus, while sitting around a table, took the opportunity to teach them that simply because the Sabbath day was holy did not mean that all the other days were unholy. For Jesus, every day is an opportunity to reflect the holiness of God. Holiness is not a once a week phenomenon, it is a lifestyle. There should be no division between our sacred lives and our secular lives. Every day is sacred for followers of Christ. Sitting at Jesus’ table involves living like him. May we not fall into the Pharisaical practice of practicing holiness once a week.

2007-04-18T22:35:00.000-04:00

A Prayer for Virginia Tech

Our Heavenly Father, we bow before your throne in humility and with much heaviness in our hearts. We confess our inability to understand such tragic events. But we trust in you oh Lord. We trust in your unfailing love and your providential care for us, your creatures.

We ask that you hear our cries this day as we mourn and ask "why?". God, it is because we trust that we cry out to you and to none other. Nonetheless, we still cry. Our pain is too great for us to bear on our own. We need you to heal our pain. We seek the comfort that only you can provide.

Father we thank you for experiencing our pain in the life and death of Jesus Christ. We trust that you know exactly how we feel this day. Thank you for being near to us. Though at times we wonder where you are, we acknowledge your presence even in the darkest of hours such as this.

Father we praise your holy name this day. We praise you for your power, especially the power that you have over death - demonstrated by the resurrection of Jesus. God we are so thankful for the victory we have in Jesus Christ. We are so thankful that you have triumphed over situations like today. No matter what Satan may throw at us we know that you have defeated it. Although at the present time we do not completely taste the sweet taste of victory, we long for that day. We long for the day when our victory will be finalized. We long for the banquet that we will enjoy with you.

God we pray for all our enemies. We pray that they will come to know you. We pray that they will repent of their deeds and turn to you. But if they have hardened their hearts, if they have resolved to oppose you and your people, we pray for your judgment. God we know that they will be placed under your feet. Though today we may not understand that they have lost we are confident in your ultimate victory.

Again, we praise you for this victory in Jesus. We ask now that you help us focus our attention on the future. Father we know this world is not our home. We know that it has undergone a radical change from the day it was created. We look forward to the day when it will be purified and purged from evil and sin. We eagerly await the peace and harmony of a life lived in your glorious presence.

Father we confess our own sins to you this day. We are thankful that you have forgiven us. Thank you for the power of the cross. We ask that you continue to make us holy. We ask that you continue to transform us into the image of Christ. Thank you for your Spirit. Thank you for the holiness and peace that he brings to our lives. Father our words have come to an end and we trust that the Spirit now groans for us. Father our words have ended and we now yield to silence so that we can hear your voice. And we wait. But we are confident that we do not wait in vain. Father we know that you are worth waiting for.

We acknowledge the authority of Jesus Christ as we offer this prayer. Let the children of God say “Amen.”

Tables of Healing

2007-04-16T10:29:00.000-04:00

When do we fail to offer Jesus hospitality?

Jesus, the great physician, brings healing to the broken lives of people. Those who approach his table do so, in part, out of the need for his healing touch. The sinful woman in Luke 7:36-50 experiences such healing. She comes to a table where the Messiah is seated and offers him the kind of hospitality that the Pharisee host should have provided but pridefully neglected. The point of this story is there is no sin that is too destructive for the healing touch of Christ. Even those who have lived lives of consistent and willful sin, upon confession and repentance, can receive healing from the Savior and may “go in peace” (Luke 7:50).

In fact, those who have been plagued by “many sins” (7:47) receive the most healing and experience the most peace. You cannot appreciate the grace of God unless you first recognize the disastrous effects of sin. Jesus’ table is one of forgiveness and restoration. It is at the table of the Lord where we, as sinners, receive reconciliation and a renewed sense of peace. May we be comforted in the knowledge that Jesus has forgiven our many sins and calls us to his table to celebrate!

Tables of Repentance

2007-04-09T10:54:00.000-04:00

How can we experience a deeper sense of Christian identity as we sit around tables?

One of the most important aspects of table fellowship is identity. Generally speaking, who you eat with says something about who you are. Our identity is intertwined with the people we eat with. For this reason, Jesus constantly got in trouble with the Pharisees. They could not understand why Jesus, a devout rabbi, would be willing to eat with “tax-collectors and ‘sinners’” (Luke 5:30). The Pharisees misunderstood Jesus’ intentions. Jesus did not eat with sinners in order to condone their behavior but rather to call them to repentance (Luke 5:32). Jesus ate with sinners with the hope that they would be responsive to his healing presence: “It is not the healthy who need a doctor, but the sick” (Luke 5:31).

As Christians, we sit at Christ’s table. He graciously welcomes us in spite of the sin that infects our lives. He eats with us in order to encourage us to be responsive to his healing touch. Jesus does not eat with sinners in order to promote their rebellion; he eats with them to promote their repentance. By sitting around Christ’s table, our identity as sinners is trumped by our identity as “in Christ ones.” Simply put, we are Christians. May God grant us grace as we live out our identity as those who sit at the table of the Lord.

Breaking Bread on Sunday

2007-04-03T10:05:00.000-04:00

What is the emphasis at the Lord's Supper? The cross or the resurrection?

A common phrase for the Lord’s Supper throughout Luke-Acts is, “breaking of bread.” This phrase does not simply designate a casual meal. It is technical and specific language used to describe the Lord’s Supper. Interestingly, in Luke 24:30, 35 and in Acts 20:7, 11 the phrase is closely associated with the resurrection. The disciples in Emmaus “recognized” the risen savior when he “broke the bread” and Paul “broke bread” both before and after raising Eutychus from the dead. When compared with each other, these two texts bear striking resemblances to each other. Luke’s emphasis suggests when we “break bread” the resurrection should saturate our thoughts. Sunday is the day where we gather around the table to “break bread.” Sunday is the day of the resurrection not the day of the cross.

The cross happened on a Friday and is often present with us on Sunday. After all, you cannot have Sunday without Friday. Put differently, the holiness of the atonement must precede the glory of the resurrection. But Friday is put into perspective on Sunday. Sunday allows us to look back at Friday and call it “good.” When we gather to “break bread” we declare that it is Sunday, not Friday. We declare that the death of Friday does not win. Sunday is a day of resurrection and life and every Sunday is Easter Sunday. Sunday wins over Friday!

Tables of Humility

2007-03-31T10:16:00.000-04:00

What practical steps can be implemented at the Lord's Supper to help promote humility?

Jesus was big on table manners, especially humility. His ministry was spent looking out for the needs of others. Jesus, by way of example, showed his followers what it looked like to put others before yourself. His ultimate example was of course, the cross. The Gospel of Luke bears out this fact about Jesus’ ministry. Luke 14:1-11 gives three illustrations of Jesus that are meant to convey the notion of humility. It is for emphasis that Luke provides these three examples. He wants to make a point about the importance of humility. Jesus begins by giving two similar examples that attack the Pharisaical rules of the Sabbath day (vv. 1-6). Jesus shows them by way of common sense not to exalt their religious rules over human life. Those in the kingdom of God must extend graciousness and mercy to others before imposing rules. We must be humble enough to recognize the needs of others. A third example, offered by Jesus, involves table etiquette. His point is that we should seek the “lower seats” rather than the “places of honor” (v. 10). Again, we must seek the good of others first. Jesus ends by illustrating how humility’s end is exaltation (v. 10). Jesus is not saying that people must seek to be rewarded for their humility but simply that God blesses those who bless others. This is the natural result. Humility’s end is exaltation: “For all who exalt themselves will be humbled, and those who humble themselves will be exalted” (14:11). May God grant us the grace to see the needs of others before focusing on our own needs. May we heed the teachings of Christ on humility as well as his ultimate example.

More Tables of Compassion

2007-03-23T12:06:00.000-04:00

Are contemporary Christians consumers or distributors of God's material blessings?

A crucial element that must be discussed while studying table fellowship in the New Testament is compassion. Luke 16:19-31 presents the story of the rich man and Lazarus. This may very well be the best illustration for a discussion of compassion in the Bible. The point of the story is simple: those who are blessed must share with those less fortunate. The rich man must have ignored Lazarus given the fact that Lazarus laid at the gate of the rich man (16:20). This is the equivalent of Lazarus laying on the rich man’s front porch. There was no way that the rich man could not have noticed poor Lazarus. The text emphasizes the rich man’s chosen path of selfishness.

It is inexcusable for the rich to ignore the poor. God never intended for poor people to be among his people (Deut 15:4) but he knew the reality of life. God knows that humans often have a desire to be consumers of wealth rather than distributors of it. If not convinced by the story of the rich man and Lazarus, see Deut 15:7-11 for a convicting discussion of the proper role of wealth in the lives of God’s people.

Tables of Compassion

2007-03-22T10:25:00.000-04:00

How is the church compassionate? How can it improve and be more compassionate?

One element that should be present when believers gather around a table is compassion. Jesus illustrated this reality in Luke 14:12-14 (see also 2 Sam 9). As Christians, the invitation to sit at our tables must be extended to those who cannot repay us. Our tables must be open to "the poor, the crippled, the lame and the blind" (Luke 14:13). As disciples of Jesus, we must learn to open our tables and our times of fellowship to those who cannot offer us anything in return. As disciples, we must sit around tables of compassion.

This illustration from Luke 14 is a depiction of our own status as we sit around Christ’s table. We sit at the royal table although we have nothing to offer the King. His table is one of compassion and he invites those who cannot repay him. God has not invited the religious elite and the powerful in society to sit at his table. He has no need for repayment. Instead, he invites those who are broken and sinful. For it is at the table of the King where we receive healing and forgiveness. And when you eat with the King you can’t help but rejoice!

Table Fellowship

2007-03-21T07:39:00.000-04:00

Does our current communion practice adequately convey a biblical sense of community and fellowship? Why? or Why not?

Table fellowship is a consistent theme throughout the New Testament, especially Luke/Acts. Luke, the author of both Luke and Acts, portrays picture after picture of the earliest Christians eating and rejoicing together. In the first century, eating with someone said something about who you were. Fellowship proclaimed identity. Your identity was announced to others by who you chose to eat with. Sharing a meal with someone declared to outsiders your association with those gathered around the table. Meals were eaten with those who shared a common lifestyle and the same values. Meeting around a table symbolized friendship, intimacy, and unity.

The table fellowship shared among Christians on a day-to-day basis is an extension of the grand fellowship that we share as we gather around the Lord’s Table each Sunday. The fellowship experienced as we gather around the Lord’s Table on Sunday should extend into every other day of the week. Christianity is a relationship. It is a relationship that intimately intertwines God and his people in a loving community. I cannot think of a better way to experience this community than gathering around tables for fellowship. May all our tables reflect the identity that we share in Christ.

Ministry Interns

2007-03-20T15:37:00.000-04:00

What are the pros and cons of having a ministry intern at a church?

Sometimes churches need help. Particularly, if the church does not follow a staff-driven model, gaps begin to form even in the core ministries of the church. Bible classes are being taught by a precious few volunteers rather than being spread across many shoulders resulting in burn out. Children's ministries suffer a similar fate. Worship services limp along due to the low turn out of willing servants. Crucial ministries such as outreach and visitation get neglected. The ministry needs of a church are many but the workers are few.

Perhaps a ministry intern can help fill some of these critical gaps. Perhaps a hired hand is precisely what the church needs. Perhaps, a laborer, provided by God for the nourishment of the body, is therefore offered to the church. Perhaps, just perhaps, a hired hand is the answer to the church's prayer where we are to "Ask the Lord of the harvest, therefore, to sent out workers into his harvest field" (Matt 9:38).

Granted, the church may receive much needed benefits from hiring an intern but the intern himself/herself is served well too. Hiring an intern allows the church to extend the grace of God to a servant's life granting the experience needed for future ministry. Experience is a premium in ministry. Hiring an intern allows this boost in formal ministry experience that may otherwise be lacking. The church takes on the role of a community of mentors who shepherd, mentor, and equip a young minister. Again, it is an extension of grace into the servant's life. It is the preparation for his/her future ministry. Hiring a ministry intern is an investment in the kingdom.

The mutual benefit gained by both church and intern allow God's grace to permeate the community as each part of the body does its work (Eph 4:16).