August 1st Reflections

August 1, 1999 I was baptized into the body of Christ. I remember everything so vividly. It was the best day of my life but there is simply no way to prepare an individual for what may lie ahead once on that path. A big part of the good news is that the path leads to glory but unfortunately it does not lead you there instantly. Instead there have been so many mountain top moments tempered with living life in the valleys. I want to share a little bit of the journey because it reminds me of how God helped the Hebrews not forget that He is our God.

The night that I was baptized into Christ just happened to be my first time attending church service in years! For my particular movement this was almost unheard of as we were a patient lot and truly believed in teaching the Scriptures first and foremost. I did not know the “lingo” so to speak but I continued to hear the terms “bro”, “kingdom”, and “amen” repeatedly and soon followed suit. Not only did I begin to speak like everyone else without recognizing it, I began to understand the point of view being given to me regularly. This is not and was not a bad thing in it of itself but there is something truly powerful and a bit frightening when telling someone these are the Words of God.

During this time I began to question certain things in my mind but would not dare to bring them out for fear that I might lose all that I had recently gained: a family. When you become part of my church you tend to drop all of your former “worldly” friends and contacts because they are not seeing the world as you do. So should you ever leave, or in my case, be asked to leave you find yourself in a desert with no friends and no place to go. Time certainly helps to heal this wound and the relationships that were built begin to once again come around but there is no mistaking that you are being held at a safe distance.

Some of the questions that I would often think of was the idea of our fellowship being the one true church or the kingdom of God. This was not a question for any sensible reason but rather it just struck me as odd that we would teach others that, “The coming of the kingdom of God is not something that can be observed, nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst.” (Luke 17:20-21) All the while reminding the individual that we are the actual church. To me this seemed like an obvious pointing to where the kingdom is, which went against my understanding of what was being taught in the Word. To my shame I made no mention of any of these things (and there were many) because I was selfish and immature. So many would encourage me towards greatness in Christ and that feeling cannot be compared to too many things on this earth.

Whatever I was asked to do the answer was always YES. Putting that commitment to the test I was asked to leave beautiful San Diego, CA for Las Cruces, NM. No hesitation was needed or present. I said yes because ultimately I was in fact learning to trust my Father in Heaven with my life. After many high moments in Christ as a campus minister I felt like nothing could stop what we were trying to accomplish and then it all came crashing down in a moment. I did eventually come to a point where I could ask questions and even disagree when I recognized action outside of the bounds of Scripture. This has a heroic ring to it but it led to my fall in the fellowship. I used to think I was a pretty popular guy at church and there was no lack of effort on my part to serve in any way I could to enhance this image.

Unfortunately, I found myself in a meeting with a woefully unprepared brother who sat and listened to me share my thoughts about the direction we were taking as a church and how I truly believed the Bible was not being given its place of honor during this time. It was confusing but I was asked to not come to church. I should mention this was not a disfellowship but rather a one man send off. I sat at that coffee shop for an hour in tears because I just lost everything I ever held dear to me. Not to mention I had to go home and tell my wife that I just got us kicked out of the one true church.

In an instant my friends were gone and I was not contacted to come back and talk or pray or the like. Some men told others that they came pleading to me but this is simply a lie and an attempt to say the right thing. What do you do now? You pray and develop an intimacy with your Father because although those close to me had forsaken me, my Father never did! To God be the glory for that! This began a time of trial for my family that I would not wish upon anyone, though it will happen when it needs to and they will come through with a faith that is based solely on the Rock and not church doctrine if they do everything they can to stand firm.

I made efforts, humiliating efforts, to reunite with the fellowship but I truly believe once you have a new wineskin you cannot put old wine back in. My wife was given advice to leave me by one of her closest friends but my wife is also a follower of Jesus so that was never a possibility. Ironically, I continued to counsel many of my brothers from the old fellowship but I always felt like it was done in the cover of darkness when no one could see. Again, time helped this as well and I have made peace with my brothers and sisters and more than that with my God.

As you can imagine much of this journey has been skipped for the sake of time and the fact that I have arthritis and cannot type for too long. A time of healing came when I started going to seminary. I saw with my own eyes men and women from different denominational understandings putting those things aside in order to praise God as One. My professors will never understand what they have meant to me. I would not even know how to thank them to be quite honest. They taught me about grace which sounds insane being that I was not only a follower for many years but was a ministry leader for most of that time. It sparked something fresh in me and set the Spirit ablaze in my heart again but this time my mind was fully engaged as well. This is not to say I was a part of a cult because I do not believe that but I was set free.

I write this down only as a reflection of how I and others that are in the same flesh condition have failed to be what we are called to be but that my God has always remained faithful to me even when I lost faith and others did not want me to have my faith. God is so good and although I am still in my flesh condition He has loved me; He has cared for me; He has and does want me; and He is my God, my Father, my Creator, and my Redeemer. Twenty years and I still believe Jesus is who He says He is and that He did walk this earth and was crucified for the forgiveness of MY sins, resurrected on the third day and now sits at the right hand of His Father. Jesus is Lord and He is my Redeemer. To God be all glory, honor, and praise!

The Shepherd's Crook

          There are ironically many models or methods in the church today concerning shepherding. While the act of shepherding is presented clearly throughout the Bible it is Jesus who provides the ultimate example. As mentioned previously there are many methods to shepherding the people of God, yet there is but one teaching. This should not be surprising as there is but one faith, bible, Lord, but many denominations or methods of practice. This is not to suggest there are no absolutes or undeniable mandates for the follower of Christ but rather it is to suggest that there are many individuals. While there is one standard for the follower of Jesus, there are many teachers and interpreters of the standard.

New Testament's Teaching on Shepherding Others

            This essay will focus on the practice and training of shepherding others through the New Testament. There are many rich and wonderful parables or analogies to be gleaned from the Old Testament for sure but here the focus will be on Jesus as our example. The term “shepherd” is not always the term used in our churches today but the role of the pastor is synonymous with shepherd. “In fact, the English word ‘pastor’ comes from the Latin word ‘pastor’ which means ‘shepherd.’ There is little doubt, then, that the biblical model of pastoral ministry consists of elders functioning as shepherds.”^[1] So it becomes clear that the biblical role of the pastor has a much farther reach then preaching and teaching.

            Unfortunately for some pastors Jesus is the example of what a shepherd or pastor looks like. This is certainly not an attempt to lump all pastors into one stereotype, it is instead an honest examination of the Western pastor. Society demands our pastor where a crown, or a tailored suit in place of the shepherds crook and a sweaty brow. With Jesus as our standard of a shepherd one can rest assured that suffering is also a requirement for the role. This is in stark contrast with the mega-wealthy pastor of our day. “We don’t naturally take on tasks that do not profit us (‘not for shameful gain’) or that we cannot ensure will go our way (‘not domineering over those in your charge’). We don’t naturally want to get close enough to model faithfulness in suffering.”^[2] It must be stated again that this is not a judgement against all or perhaps even most.

            One does not need to research the New Testament long to find out that Jesus’ definition of shepherding is closely associated with sacrifice. The Apostle Paul provides many examples of shepherding through his own imitation of Christ in both suffering and concern. “His letters to the churches displayed the heart of a man who had labored many long hours in caring for God’s people. In fact, he refers to his suffering and labor amid people as the credentials that prove his calling by God in opposition to those who used earthly impressiveness to prove theirs.”^[3] The key point here is that continuing to add to the ninety-nine is a righteous pursuit but it cannot come at the dismissal of the one who wanders.

Shepherding Models Must Fits Within the New Testament Model

            After interviewing a local pastor it became clear that with interpretation comes stylistic approaches. Without referring to a specific passage many pastors still model the methods of Christ in their own way or style. Counseling for example is a hot topic in the churches today and rightfully so. Some local pastors have admitted to not being as savvy in the area of counseling as they ought. This has not hindered them from getting their flock to a shepherd that has the skill and proficiency to serve in this area. “The pastor is also taught to be conscious of, and to cooperate with, other agencies and individ­uals in the community who help people with problems, such as doctors, psychiatrists, psychol­ogists, teachers, social workers, court officers, and lawyers.”^[4] This approach is reminiscent of the disciples inability to cast out a demon from a small boy and then relying on the master Shepherd (Mark 9:17-29), albeit under humble terms.

            In the passaged just mentioned Jesus does tell his disciples that “these kinds can only come out by prayer.” This is a telling statement for today’s pastor in that, if you bring someone to another you are still to serve as a pastor and pray for them. In fact, the shepherd who wants to show his or her love for their God can look to their care of the flock before the growth of the ministry or the performance of Sunday service. “This post-resurrection appearance concluded with Jesus asking Simon Peter three times, ‘Do you love me?’ The response to Peter’s affirmations of love were ‘Feed my lambs… Tend my sheep… Feed my sheep.’ Peter was reminded that he had been called to serve Christ by being a servant who feeds the flock.”^[5] Peter’s interaction with the resurrected Christ is a vivid reminder that our love for God is put on display by our love for His people and not our own personal greatness.

Approach to Ministerial Counseling

            While counseling is but one of the facets or requirements of the shepherd it is one that has been overlooked and underserved. Firstly, a foundation must be set in simply understanding the role of the shepherd is not one for the timid. There is no room for quitting when the situation or person gets difficult or even unreasonable. “For example, a shepherd takes care of his sheep even if they run off, just as God and Moses did not abandon the Israelites during the forty years of wandering in the desert, despite their constant complaints and rebelliousness.”^[6] Often counseling is a metaphor for chasing after the one in order to bring them back to the ninety-nine. This can be frustrating to the hired hand who has failed to see the flock with the eyes of a true shepherd.

            Protecting and boasting over the ninety-nine healthy and safe sheep is missing the mark of shepherding. This is where counseling comes in and marks the path to return to the flock and begin the process of restoration. “Shepherding in the Judeo-Christian tradition includes at least three other functions: sustaining, guiding, and reconciling. Pastoral care includes more than pastoral counseling: all phases of the church's life are involved.”^[7] Counseling acts as a starting point to restoration. The frustrating question is the obvious one at this point: So what is counseling? A new book could be written every week and provide a new description each time. The pastor’s role is to honor God and follow the example of Christ. For Jesus the answer is found in sacrificial love.

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[1] GCU Lecture 2. 2016. "IHTH-611 Pastoral Theology." Grand Canyon University. Phoenix.

[2] Pierre, Jeremy, and Deepak Reju. 2015. The Pastor and Counseling: The Basics of Shepherding Members in Need. Wheaton, Illinois: Crossway, 26-27.

[3] IBid, 27-28.

[4] Ninaj, Bess. 1957. "Ministerial Counseling." Ministry International Journal For Pastors. April. Accessed April 10, 2018. https://www.ministrymagazine.org/archive/1957/04/ministerial-counseling.

[5] Wilder, Michael S., and Timothy P. Jones. 2011. "Life as a Shepherd Leader." Southern Equip. Accessed April 10, 2018. http://equip.sbts.edu/2014/06/03/life-as-a-shepherd-leader/.

[6] Aranoff, Gerald. 2014. "Shepherding As a Metaphor." Jewish Bible Quarterly 42, no. 1 36-38, 37. Academic Search Complete, EBSCOhost (accessed April 10, 2018).

[7] Fairchild, Roy W. 1991. "The meaning of hope in the task of shepherding." Church & Society 81, no. 3 61-72, 63. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 10, 2018).

Reception and Application of Old Testament Themes in Worship - The Temple

          The Israelite nation held the exclusive title of the people of God for many years and there is nothing that signified this more than the ark and the temple. While the Hebrews did not have their Promised Land they were nomads, slaves, and wanderers. The precursor to the temple called the tabernacle still revealed the glory of God and His presence among the people but it was the establishment of the temple that brought stability and certainty. The ark of the Lord would find its resting place in the temple. Sacrifices and atonement took place in the temple. In short the temple truly symbolized the house of God.

            The Lord sent His servant Moses away

from the people to give him the law and instructions for the tabernacle, which is the precursor to the temple. “Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights” (Exodus 24:18, NIV). Jesus also was led by the Spirit away from the people to be prepared for forty days. This will be examined further as we progress. The point here is that there was a great deal of care and detail placed on the plans and function of the tabernacle/temple.

            This is for good reason as the temple was far more than a building to the Hebrews, it was the one place on the planet where heaven and earth met. “The temple, like its predecessor the tabernacle, was regarded as a meeting-point between heaven and earth, the place where the transcendent Lord of all was pleased to manifest his glory in the midst of his people Israel.”[1] Purification and the redemption from sin through the sacrifice of blood took place at the temple.

It contained elements of both humanity as well as divinity and it was through the temple that God was able to interact with His people.

            The temple was intended to bring in peoples from all nations as a refuge and place of prayer. This may come as a surprise for today’s believer but the temple was the starting point in fulfilling the

covenant of Abraham. The temple was to be a blessing to all the nations. “These I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples” (Isaiah 56:7, ESV). While the temple has changed from the First Covenant to the New, the promise that it will be a blessing to all the nations is still in effect.

            Jesus fulfills the First or Old Testament and in doing so also fulfills the function of the temple. Just like the Apostles after Jesus had to refute false teachings, the Lord also makes His stand against false theology concerning the temple as well.  ^“Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. ^‘It is written,’ he said to them, ‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers’” (Matthew 21:12-13, NIV). A house of prayer for all peoples and yet those in leadership placed sacrifices of convenience in the same section dedicated to the foreigner for prayer.

            The temple was essentially robbed of its function. This was done by the same means that can nullify the Word of God. Tradition and even practicality acts as that little bit of yeast that can work its way through the entire batch of dough. As with anything the pendulum can swing dramatically. The temple itself was not to be worshipped but the One who dwells within the temple is the object of our praise.

Thus says the Lord: ‘Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest? All these things my hand has made, and so all these things came to be, declares the Lord. But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.’ (Isaiah 66:1-2, ESV)

God reminds the people that while He may rest in the temple He is One who is greater than the temple.

            As Jesus prepares Himself to fulfill His mission we are allowed to hear the conversation Jesus has with the Samaritan woman. The Samaritan woman tells Jesus that the Jews tell her people they can only truly worship at the temple in Jerusalem. Jesus does not hesitate to get to the point and informs her that, “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:23-24, NIV). This should sound familiar to the Isaiah 66 passage referenced earlier. “But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.”

            This is the most sacred of tasks as the temple required a holiness and seriousness in order to allow its proper function. If Jesus were to attempt to become the new temple He would need to be blameless and without sin. This is easily said and we are accustomed to reading these words but we must recall that Jesus is the Son of Man as well. “The tabernacle testifies in its structure and function to the holiness of God. Aaron bears the engraving on the diadem, ‘Holy to Yahweh’ (28:36). The priests are warned in the proper administration of their office ‘lest they die’ (30:21), and the death of Nadab and Abihu (Lev. 10.1) made clear the seriousness of an offense which was deemed unholy to God.”[2] The statement that Jesus makes to the Samaritan woman literally put His life on the line.

            Jesus is the new temple. We will not be focusing on how His followers become the temple in Christ but rather just on His role as Lord and Messiah. As Jesus upholds His role as Lord we must also uphold our role as servant. The follower today cannot merely gather information and proclaim their righteousness by way of temple sanctuary. “Thus says the Lord of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in these deceptive words: ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord’” (Jeremiah 7:3, ESV). While the temple was in place it performed its role but the temple did not save without sacrifice and the obedience of the worshipper.

            Jesus is both human and divine and therefore can provide that place where heaven and earth meet once more. The temple is in place to this day but the worshipper is still called to be of truth and spirit. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven” (Matthew 7:21, NIV). Both covenants make this clear concerning the temple, contrite in spirit and trembles at my word versus worshipping in spirit and in truth. This theme of worshippers being obedient to the will of God is nothing new. It stands as one of the foundational statutes in having a relationship with God.

            From the Law of Moses to the grace of Jesus the theme remains the same. Both should produce a worshipper who worships in truth and in spirt, who is contrite in spirit and trembles at His word. One of the easiest rhetorical devices used in the Scripture is repetition. “Although the basic unit of thought remains the individual line, the most recurring feature of Hebrew poetry is repetition.”[3] When we see warnings or sayings multiple times this is by design and demands our focus and attention. It calls to our most basic understandings of parenting and childhood. There is a reason for the frustration a parent feels when they say, “How many times have I told you…”

            Today’s contemporary follower of Jesus must worship in the temple. They must also recognize the temple is not a building any longer. The temple did not exist for man’s glory and even with all the effort and attention to detail placed in its construction man could never take credit for God being among them. “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands” (Acts 17:24, NIV). So why worship in the temple today? Jesus is the temple and He is both Spirit and truth and this is what the Father seeks.

            When we marvel at the wrong object we can be assured that the Lord will redirect us towards His Son the true temple and the true object of our worship and awe. “And as he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what wonderful stones and what wonderful buildings!’ And Jesus said to him, ‘Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down’” (Mark 13:1-2, ESV). Jesus is the One who forgives our sins through His own eternal and everlasting sacrifice of blood. Jesus is the one place where heaven and earth meet through His own person being both human and divine. Jesus fulfills the covenant of Abraham and is the blessing to all the nations. In Him we become the house of God.  

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[1] Peterson, David. Engaging With God: A Biblical Theology of Worship. Downers Grove, IL: InterVarsity Press, 1992, 81.

[2] Deffinbaugh, Robert L. Exodus: The Birth of The Nation. May 17, 2004. https://bible.org/seriespage/32-tabernacle-dwelling-place-god-exodus-368-3943#P3537_1339631 (accessed March 7, 2017).

[3] Köstenberger, Andreas J. , and Richard Patterson. Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology. Grand Rapids: Kregel Publications, 2011.

Finding the Heart of a Passage

          Finding the heart of a passage or getting to the root of a matter has always been the most effective way to understand or deal with an issue. This is because the individual pursuing the heart of a matter is no longer dealing with symptoms but is instead at the core of an issue. This is much the same as when dealing with an illness. The individual can continue to fight off the sniffles or cough but until they recognize the problem is not the cough but the virus there will be no real progress made. The aim of this essay is to not focus on the symptoms or effects of the selected texts in Ephesians and Colossians but to hone in on the cause or heart of the passages.

            Although the goal is to reach the heart of the passage we will have perspectives added to both selections in order to understand these passages in the context of church and Christ. Ephesians 2:17-22 will carry the concept of the church while Colossians 1:15-20 will be our text as Paul describes Christ. These two concepts work in perfect unity as both rely on one another in order to maintain proper function, much like the wings of an airplane. This may come across as offensive to some as no believer would place anything on parallel with Christ and rightly so. This paper will not attempt to do that either but rather show their coexistence and intertwined dependence upon each other.

            The concept of the church is always being taught in the New Testament because it was in fact new. The Christ has come, now what? The church in Ephesus was no different and was in need of Paul’s direction on church life. The first two versus in text Ephesians 2:17-22 set the stage of what the church was supposed to represent. “He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit.”

(Ephesians 2:17-18, NIV) Like many of the churches the Ephesians were attempting to pull rank over one another. Paul begins his teaching with the calling of Christ to those far and near.

            This concept is one of unity regardless of position or heritage. This can be stated boldly as Paul follows this thought with the fact that both have access to the Father by one Spirit. This theme of “one” presents itself over and over throughout Ephesians and is in reference to the church. Paul is communicating the ideals and representation of what the body of Christ, the church, should function as existentially. “The Ephesian Letter presents the basic structure which humanity needs for the true expression of communal life. That structure is the fellowship of believers in Jesus Christ, which constitutes the essence of what we call the Christian Church.”[1] For the church to function as a body it must unify under those same guidelines, i.e., the heart is not more important than the lungs.

            This understanding must produce something. “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.” (Ephesians 2:19-20, NIV) Since Jesus has brought peace to those that are far as well as near both are members of his household. In a household there is no difference to the father, all his children are sacred and in this Paul demonstrates God’s justice and mercy. “The Church is the universal community designed by God to transcend and embrace all differences of race, station, and sex that divide mankind. It constitutes the pattern for all true community, so that the surest way to achieve human harmony in the secular order is to extend the bounds of the Christian community throughout the world.”[2] No ranking system, even for those who bore titles within the church.

            “In him the whole building is joined together and rises to become a holy temple in the

Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit.” (Ephesians 2:21-22, NIV) Paul gives another example of unity in the Spirit by describing how all of this far and near, no longer strangers, and household concepts come together. In him we are joined together in order to become a holy temple but only as a community of believers can we represent this temple. Paul closes this text with a powerful reminder that when we are unified God lives with us through His Spirit.

            The Ephesian church had to be addressed in this manner as they were competing for prominence and concerned with only their own well-being. This is common in the world and perhaps this is the exact dividing line Paul was attempting to draw for the church. “It is addressed to Christians who were tempted to be unloving, divisive, selfish, arrogant, and overly concerned about their own rights. The congregation was ‘in danger of disintegration because of a competitive spirit creeping in among the members.’”[3] The heart of the passage concerning the church is that there is no difference between the members because Christ has called them all regardless of worldly position or ambitions.

            Colossians is a letter that reminds the church why it must live the way it does. It is one thing to make all the rules for a church and have a list of expectations but without a purpose or direction the church would fade into no more than a social club. It was not uncommon for the Apostles to give direction to the church by way of their doctrine or code of ethics. However, this was not a legalistic routine by any means as each would share in the context of the specific church in need. “The core words and ideas are the same (submission), the same groups are addressed (slaves, husbands/wives), the "Christian living" context is the same. It is evident however, that Peter, while using the same basic source, edited his material for the situations he faced.”[4] The Colossian church also had its own situation that needed to be addressed.

            We see a different theme in the Colossians letter from the Ephesians in that Christ was not at the center of the church. It can be difficult to separate the ends from the means at times especially when the leaf is green so to speak. The letter to the Colossians is not so much concerned with the function of the church but rather the direction. False teachers had slipped in and were spreading fine sounding ideals throughout the church. “In 2:8, Paul says that the Colossian believers are being taken captive by a false philosophy, by empty deceit, and this is ‘according to human tradition, according to the elemental beings of the world (στοιχεία του κόσμου) and not according to Christ.’”[5] Regardless of the logic or philosophy there is but one foundation for the church.

            Colossians 1:15-20 reminds the church that Christ is supreme and that all things are under Him. This is said in direct response to the issues facing the church. Both concepts of church and Christ are being brought together here. The church does not operate outside of Christ but rather under Him as the head of the body. Therefore, no other teaching can be accepted for church life outside of Christ. These letters or the bible for that matter were not written to express some theological ideals. The theology is already expressed in Christ, what is left is living the teaching of Jesus within the body, showing ourselves to be His.

The Ephesians are given a lesson about how the church lives because of Christ, while the Colossians are shown how the church operates under the authority of Christ. “The theological ideas of Scripture do not arise from systematic theology but from the interplay of ancient texts and ideas with current events and problems (all happening within the passage itself!). The Bible is a process of recording events and interpreting them for the community of faith.”[6] Christ has the supremacy of all and He has called all into peace, therefore the church must respond in accordance with the grace given to it.

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[1] Mackay, John Alexander. "Church order, its meaning and implications: a study in the Epistle to the Ephesians." Theology Today 9, no. 4, 1953: 450-466, 450. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 23, 2017).

[2] Mackay, John Alexander. "Church order, its meaning and implications: a study in the Epistle to the Ephesians." Theology Today 9, no. 4, 1953: 450-466, 450-451. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 23, 2017).

[3] MacLeod, David J. "Imitating the incarnation of Christ: an exposition of Philippians 2:5-8." Bibliotheca Sacra 158, no. 631, 2001: 308-330. 310. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 25, 2017).

[4] GCU, Lecture 5. "BIB-621 New Testament Exegesis: Epistles and Revelation." Grand Canyon University. Phoenix, AZ, 2016.

[5] Blackwell, Benjamin C. "You are filled in him: theosis and Colossians 2-3." Journal of Theological Interpretation 8, no. 1, 2014: 103-123, 105. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 24, 2017).

[6] GCU, Lecture 5. "BIB-621 New Testament Exegesis: Epistles and Revelation." Grand Canyon University. Phoenix, AZ, 2016.

Worldview Formation

          The core values that make up my worldview are faith in God followed by a lack of faith in humanity. I do not trust myself let alone other people and this is not a self-esteem issue, just my conclusions on what makes a human a human. Of course through God and His Son and Spirit I have many bonds of trust with others as long as faith in God is our foundational bond. It has been my experience and perhaps upbringing to expect others to come up short. Yet, the effort any of us make in being more than sinful is an absolute encouragement. In the end I would not summarize my worldview as negative but one of accepting who we are and who we are not.

            In truth my upbringing played a tremendous role in shaping my worldview as I watched my mother do the impossible time and again with no one to celebrate with. As a single parent she needed help in areas we can all take for granted. I can remember several moving days when others said they would help out but in the end it was just mom and I packing and loading the U-Haul truck. I remember as a child the impact certain passages had on me as a result of these experiences. “All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.” (Matthew 5:37, NIV)

Perhaps more dramatically I can recall just how spiteful I was towards those that did not keep their word and the only peace I found was in accepting that they may be demons in disguise (this is from a child’s mind and I do not think this way as an adult): “And no wonder, for Satan himself masquerades as an angel of light.” (2 Corinthians 11:14, NIV) Again, I will mention that I saw myself in this light as well, knowing that I had let down my mother and others on many occasions. This was not a view forged from a “righteous me” versus the world by any means.

            Another foundational element in shaping my worldview is the idea of being in a family. It was just my mother and I for many years until I was sixteen and being a part of a family was very desirable. It was then troublesome to watch my home church become less of a family and more of a high powered non-profit organization. There is no doubt this factors in to my views on church and church culture. This has been a double-edged sword for me as there have been many positives in this understanding as well. Ministry for example has always become family because I believe I would be teaching something other than Christ if it did not.

            The challenges have also been the benefits in ministry. Family is messy and it may not have the “look” of Christian conformity but then again what does that look like. I can think of many very different examples all stemming from the same book. The challenge has been when others have a voice and realize it will be heard. Those labelled as trouble makers are usually asked to come over to my house and this is how we like it. When brothers and sisters come to an understanding that they are competent to instruct one another a new chapter is open to them. It also becomes problematic in that we no longer care to be students now that we finally have the microphone and an audience.

            The only leadership I have ever experienced to be successful is through complete weakness. Sharing failures and hurts while finding comfort in our Lord is by far more powerful than the most epic of sermons and believe me I love to preach. Removing yourself from the constant spotlight and allowing others to share their conviction is a great way to remain a student and not a guru sitting on a high hill. Making the declaration that you have no original material and that the Gospel of Alex Moghadam (your name here) will fail you and lead you astray but the Gospel of Jesus brings salvation and peace should be a bit of a mantra.

            I will share a story that truly inspired me to change my ways even though my ways were taking me exactly where I wanted to be.  As a campus ministry leader many years ago one of my roles was to preach every third Sunday for the church and every Wednesday for the campus. I would put in so much time and effort into my sermons and there was fasting and dedicated prayer to accompany the effort. On Sunday I was always welcomed by the church and would see and hear things from the pulpit that would set my soul on fire so to speak. I had older men that I respected tell me how gifted I was as a speaker and I saw folks cry and could only think that they must be right.

            Perhaps they were and perhaps I can deliver a message with clarity and impact but that is not the point here. One Wednesday with the campus ministry I addressed some attitudes in the ministry only to find out that my example was the cause of these attitudes. There was a spirit of competition between the brothers that had nothing to do with seeing God glorified. Each was out for their own glory. I was humbled as I recalled how Jesus handled a competitive spirit in His own ministry and how He was able to settle it so quickly. It would be easy enough to say it is because He is Lord and this is true but He was also man and He served His disciples and did not seek a spotlight. 

            It took me weeks of serving my ministry for my words, even as I used the Bible, to have the kind of meaning they needed to. The pulpit is a dangerous place as it is in my opinion just another piece of wood God’s people can fall in love with over Him. This experience helped to shape my view because when I was the next preacher to take over the world I had no personal or lasting impact with my ministry but when I was Alex the defeated sinner in need of a Savior I had real strength. 

Exegetical paper of Deuteronomy 5:1-21

Deuteronomy 5:1-21

            The Ten Commandments comprise the foundation of the Jewish faith. In Deuteronomy 5:1-21 Moses proclaims the Ten Commandments to the people a second time. This essay will examine the context of Deuteronomy 5:1-21 and address why the commandments are repeated for a second time. The essay will identify the type of law, whether salvation driven or obedience based, Deuteronomy 5:1-21 aligns with. It will answer the question, what was the nature of adherence required by the Ten Commandments? More specifically this essay will respond to why the law was there and what purpose it served. After addressing these topics concerning the Decalogue they can then be applied in a modern context. Deuteronomy 5:1-21 must be given proper context, understanding the features of the law which formed the basis of the covenant between God and man is vital in applying them to our lives today.

            The Ten Commandments provide a foundation for the people Israel on how to be Israelites. As a people belonging to God there was to be holiness present in Israel and in this the glory of God would be on display for the rest of the world. Deuteronomy 5:1-21 was not merely an additional reminder to the people to obey their God; it was a gift from God. “The Law shows God's justice, love, and high standards, but one should not fail to see God's mercy even in the midst of these.”[1] The gift and blessing of the Ten Commandments was that Israel always had a way back to God, for this reason the Ten Commandments had a vital role in the lives of the people.

            The law was given to Israel not as a means to salvation but to show them to be a people of salvation. The law is then given to the people so they might obey their God out of love and not fear. “The Mosaic law was not, and never was intended to be, the means of establishing a relationship with God. Instead, it was a means of regulating Israel's relationship with God that had already been established, being guidelines for those already ‘saved.’”[2] This additional giving of the law in Deuteronomy was given as a reminder that God is for His people and this will not change as they enter the Promised Land. This is consistent with the book of Deuteronomy as the hearers were given reassurances of God’s love and faithfulness in the face of impossible odds.

Deuteronomy 5:1-21 provides the reader with a different contextual base from the original proclamation in the Exodus account. In this case the audience was different. The audience was still all Hebrews but of a different generation and in a different mindset from the previous Exodus generation. The location was different and the obstacles of their immediate future presented different challenges. “Rather, Deuteronomy represents a recontextualization of the earlier material, as Moses addresses a different audience from those who heard the law given at Sinai/Horeb.”[3] This demonstrates how the law was applicable regardless of situation or location just as the words of God are today.

            The Ten Commandments cover many types of law, considering the wide range of topics listed. From family, civil, and moral issues the Ten Commandments act as a base for legal questions in Israel. Deuteronomy 5:1-21 brings to light the type and nature of the law as the people were reminded of the requirements and direct nature of the Commandments. These are apodictic laws that state absolute principles, as opposed to casuistic laws that apply the principles. “Apodictic law, on the other hand, is categorical assertions of right and wrong. Apodictic laws are not presented in the form of cases (“If . . . then . . .”) but as declarations.”[4] The Ten Commandments fall under the apodictic type, meaning that the law is indisputably true and thus it is appropriate to announce the law to the people again at Horeb.

            The law was given as the very words of God, written by His hand and void of human intervention. This more than qualifies the Ten Commandments as indisputable and therefore above all other laws they will come into contact with. God’s covenant with Israel is proclaimed in Deuteronomy 5:1-21 before entering the Promised Land so that old temptations do not take hold of the people again. “A few chapters later (ch. 23) the same prophet traces the origins of the Israelite tendency to stray after foreign gods to their time in Egypt (see below). These passages unambiguously affirm that the Hebrews worshipped foreign gods, identified as ‘the idols of Egypt’, during this pre-exodus period.”[5] The law was more than a set of instructions for Israel, it was a peace treaty hand written by the Lord God.

The requirements of the laws are clearly stated in Deuteronomy 5:1-21, literally written in stone and unyielding to the passing of time or environment. This creates a clear, concise and coherent law the people can follow and understand. Laws that are clearly written and received provide the basis for justice while giving the reader a basis for understanding. “But in seeking to properly understand the relevance of the text for a contemporary audience, it is clearly necessary to begin with a proper understanding of exactly what the law is requiring or forbidding.”[6] God is showing the people how to be His own people and has not minced words in doing so.

            It is the nature of the law that motivates or inspires the people to obey God fully. The penalty of the law is much the same as we see in all legal writings however the outcome of obeying the law takes new meaning in Deuteronomy 5:1-21. The Ten Commandments are applied to the people as a whole and all share in the responsibility of representing their glorious God through obeying Him. This is true even for Moses the law provider, whereas in many cultures we see an absence of legal requirement for the law-givers or ruling authorities. “By contrast, in the revelation of the Decalogue this theme is omitted. Moses joins his peers as listener. God now speaks directly to his people: ‘And God spoke all these words, saying’ (20:1 RSV).”[7] The authority of the law is revealed as the chosen instrument of God, Moses, the worker of miracles and the rescuer of Israel, listens and adheres to the law as does Israel.

            The requirements of the law were unifying as they applied to the whole of Israel. Although Moses was the chosen instrument of God in the rescuing of His people, Moses was a part of the people like everyone else. “Strictly speaking, the Decalogue is not a collection of laws. Various factors set it apart from other legal collections of the Pentateuch. First, God speaks it directly to the people; at this stage Moses does not act as an intermediary (20:1, 19; cf. Deut. 4:1213; 5:45, 2227).”[8] This was not Moses’ law and therefore he could claim no exemptions from it as he would come to find out during an angered outburst that cost him his chance to enter the Promised Land (Numbers 20:12).

            Deuteronomy 5:1-21 is necessary to solidify the purpose of the Ten Commandments. Moses again plays a crucial role in solidifying the true identity of Israel as God’s chosen people. “At the very least, it also contained the powerful vision of the Covenant people, a unique concept of service to God and Devotion to His ways which is the source from which stem all other aspects of Judaism, including its ethical and ritual codes."[9] This is the second time we see the commandments listed out fully and it sets a tone for the people of God going forward. In order to receive the Promised Land from God the people would need to be ready for the challenges ahead of them.

The people needed to understand that their success was dependent on their relationship with God. “This sense of total devotion to Yahweh was necessary for Israel’s survival and success as the people of God. Israel could not be a paradigm for the nations in terms of what it means to be human in relationship with God if the people were just like the nations in terms of idolatry.”[10] Before entering the Promised Land they would need to be Israel and not Egyptian refugees, and the law provided this identity for them. Moses acted as mediator but his intention was to give the people a vision of their King.

            The Ten Commandments are listed out a second time by design and intention not only for Israel but for those who would become His children. The law can be set aside by the modern Christian follower as it is labelled unnecessary and burdensome. More so the Christian believer can view the law as abolished or absent from the Christian faith and ideals. Jesus did not say he was going to abolish the law, however, but to fulfill it. Given that Jesus fulfilled the law, how does it apply to us?

The law was put in place to provide more than judicial and civil laws but to provide an understanding of God’s intention and heart for His people. The penalties against a rapist, for example, can be viewed as barbaric to our modern sensibilities as we want to think that God only forgives. The penalty could have been soft but then we would not understand God’s feeling about rape. “In fact, it wasn't: the Bible could have ordered that a rapist cannot marry his victim, but must provide financial support for her for his entire life.”[11] Whether or not we agree with the penalty we are quickly apprised of God’s feelings towards this vile act.

The law is applied in spirit through the life we pursue in Christ and in this way the law can be fulfilled. The pursuit of New Testament living should not be viewed as easy nor should grace be used as a license to sin. By no means is this true. It is wise to recall that the law was more than a set of rules and regulations but a gift to the people for purposes of identity. “We noted there that law for the Israelites was not about earning salvation through the keeping of a set of rules but was a means by which God’s people were to live out relationship with God as a witness to a watching world.”[12] Just as the law showed the world a people belonging to God it now shows the world a people in Christ, the fulfilment of the law.

            This is not to say that the law is required in strict obedience for the follower of Jesus today as there is a New Covenant in place, but this does not abolish the former. We are no longer under a theocracy as the Hebrews were, or at least not in the United States, but we remain accountable to the Messiah Jesus who judges by grace with the law still standing as a pillar of righteous behavior before God. We are under grace and not law but the law does not play the role of a villain in our narrative.  Just as Moses proclaimed the Ten Commandments again in Deuteronomy 5:1-21 Israel was reminded of the God they serve and the glory He is worthy of, we too make every effort to obey Him in love so that the world may know Him.

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[1] Lecture 1. "HTH 611: Old Testament Exegesis - Pentateuch." Grand Canyon University. Phoenix, AZ, 2014.

[2] Joe M. Sprinkle, "Law and narrative in Exodus 19-24." Journal of The Evangelical Theological Society 47, no. 2, 2004: 235-252. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 22, 2016).

[3] Peter T. Vogt, Interpreting the Pentateuch. Grand Rapids: Kregel Publications, 2009, 137

[4] Peter T. Vogt, Interpreting the Pentateuch. Grand Rapids: Kregel Publications, 2009, 138

[5] Nicholas P. Lunn, "Let my people go!' The exodus as Israel's metaphorical divorce from Egypt." Evangelical Quarterly 86, no. 3, 2014: 239-251. Academic Search Complete, EBSCOhost (accessed May 24, 2016).

[6] Peter T. Vogt, Interpreting the Pentateuch. Grand Rapids: Kregel Publications, 2009, 141

[7] Victor P. Hamilton, Handbook on the Pentateuch. Grand Rapids, MI: Baker Academic, 2005, 179

[8] T. Desmond Alexander, From Paradise to the Promise Land - An Introduction to the Pentateuch. Grand Rapids, MI: Baker Academic, 2012.

[9] Robert A. Hammer, "New covenant of Moses." Judaism 27, no. 3, 1978: 345-350. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 23, 2016).

[10] Peter T. Vogt, Interpreting the Pentateuch. Grand Rapids: Kregel Publications, 2009, 143

[11] Morgan Reinhart, "What God Has Brought Together." Humanist. Nov/Dec, Vol. 72 Issue 6, 2012: p8-11. 3p. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 22, 2016).

[12] Peter T. Vogt, Interpreting the Pentateuch. Grand Rapids: Kregel Publications, 2009, 136