Fiddler, Tradition, & God's Word

Tradition. It is something each one of us values and shares. We have national traditions and we have family traditions. It is a national tradition to celebrate Independence Day with fireworks and cookouts. It is a national tradition, for many, to place flowers on the graves of soldiers on Memorial Day. With these traditions we pass on certain values to our children that we want them to have. We want them to value freedom and recognize the cost of it. And these are worthy values.

In our families we have traditions. We have traditions around Christmas, Easter, and birthdays. We might cook a turkey a certain way, do certain things on vacation, enjoy certain pastimes - all traditional. And there is nothing wrong, per se, with these traditions in the least.

In the church we have lots of traditions. Tradition in church, like family and nation, can be good. Tradition can give us a sense of continuity and identity - good values in themselves. But tradition can also be unhealthy in each of these areas when we become blind to the fact that we do indeed have tradition. Sometimes we might even mistake our tradition as the will of God and demand conformity to our way of doing things.

Traditions are nothing more than the invention of some human through the years. Each arose out of a real life need. Examples. Why do churches across the land have service at 11 am? It is pure tradition rooted in the 19th century. Farmers milked the cows and then would go to the Gathering for worship. What about songbooks? did the church of God at Corinth have any? What about a "church building?" - did the church of God at Corinth have one? What about tiny crackers and tiny cups for communion? What about "Sunday School?" According to historian Earl West, there were no Churches of Christ with Sunday Schools prior to the first decade of the 20th century. What about exclusive congregational singing? Vacation Bible Schools? etc. All of these are traditions. There is nothing wrong with any of these traditions in and of themselves. But we must always recognize the difference between the Word of God and even a good tradition. Everyone must obey God's Word but nobody has to obey a single one of our traditions! As Jesus said,

"These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules invented by men" (Matthew 15.8-9)

May we always value our heritage but seek wisdom to recognize that tradition is not the Word of God. May we grant freedom and love in the area of tradition.

Enjoy the video of Tevye from one of the Valentine favorites: Fiddler on the Roof.

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Sabbath: Bridge Between the Commandments (Deut 5.12-15)

Introductory Thoughts

“Observe the Sabbath day by keeping it holy, as the LORD your God has commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son, nor your manservant or maidservant, nor your ox, your donkey, or any of your animals, nor the alien within your gates, so that your manservant and maidservant may rest, as you do. Remember that you were slaves in Egypt and that the LORD your God brought you out of there with a mighty hand and an outstretched arm. Therefore the LORD your God has commanded you to observe the Sabbath day.”

The Sabbath is the center of the Ten Words as they are known in Deuteronomy. It forms a bridge from the first half to the second half of the our covenant responsibilities to God and to our fellow creatures. The Sabbath word connects love for God with our love for our neighbor. In other words it deals with our relationship with our Redeemer and our responsibility to our neighbor. Thus it forms the gracious center of the Decalogue.

The Sabbath Word is the only word that is significantly different here in the Deuteronomy than the parallel passage than in Exodus 20. Those differences should not be slighted or passed over in silence but taken in light of the purpose of these respective books.

From even a casual reading of the Ten Words it becomes apparent that God spends more time (and space) on the Sabbath than any of the other words. In this section God gives one explanation as to WHY Israel is to keep this wondrous word. At its root the Sabbath is the most humanitarian and gracious of all God’s commandments. It is vitally important to see the Hebrew perspective on the Sabbath to understand Jesus’ attitude toward it. The Sabbath is the ground of the Second Commandment, the outline of Luke’s presentation of Jesus’ ministry and many other important themes in Scripture. Sabbath should bring, if our minds are shaped by the Story of God, images of grace and love in our mind.

In Exodus the Sabbath is based on creation. God created the world in six days and rested on the seventh. In Deuteronomy, however, there is no reference to creation at all, instead the Sabbath is rooted and grounded in the mighty redemptive act of Yahweh of rescuing Israel from slavery . . . this is the Hebrew Bible Gospel. According to Deuteronomy we accomplish two things by honoring the Sabbath: 1) we “remember” the work of God in redeeming us; 2)we provide rest for the slaves, aliens and even animals in our care. . . . and ourselves. Redemption and Community!

What this Word Expects from Us

This Word wants those in the believing community to:

1) on a regular basis set aside our normal routine and work activities to gain respite and refreshment. This gives us freedom to relax from the daily grind;

2) that time we take out on a routine basis is set aside in God’s honor, to worship and to simply enjoy what he has done. This is an important aspect of “rest” in Deuteronomy;

3) on that day we are to recall the creating and redeeming work of God. In short we are to remember grace and love;

4) We show grace to others in gratitude for the rest and salvation that Yahweh has granted to the believing community. Toil is not our lot in life . . . the Sabbath reminds us of that.

We in Churches of Christ have had drilled into our heads that the First Day is the Lord’s Day, not the Sabbath. The First Day is Resurrection Day, this is true, but we have, perhaps, allowed a shallow understanding of what the Sabbath was all about to rob us of the grace in this word from God. I have said before, and I will say it again, it is methodologically wrong to read Paul’s debates with legalists and Jesus’ debates with Pharisees back into the Hebrew Bible. Pharisees did not exist in Moses’ day and there were no legalists in his day either . . . this is very important to remember.

The Sabbath is a gift from God to man. Jesus said that God made the Sabbath for man. The Lord’s blessing of a Sabbath is a provision to rise above mere existence. It was meant to bless us . . . not condemn us. Perversion turned it into something it was never intended to be.

As a gift of grace the primary character of the Sabbath is rest and joy. Rest from work and toil. It places in the cycle of life a provision for freedom from tyranny and the oppression of unrelenting labors. It places a check on our own driveness and increased pressure of unceasing demand to get ahead. It calls us to trust in the God who redeems.

Sabbath Eschatology

The Sabbath looks backwards to the grace of God in the Exodus . . . the single greatest miracle in history until the Incarnation of the Word. In breaking from our slavery to work (and dependence upon self), we will be reminded of God’s breaking you free . . . without your working contribution and the greater bondage to sin.

The Sabbath looks forward to our promised Rest with God. This theme is vital our understanding our promise of heaven. The writer of Hebrews states, that we Christians still honor the Sabbath, our goal is the real Sabbath . . . resting in God’s Presence (Hebrews 4).

The Year of Jubilee is an extension of the Sabbath. And this provides the food for thinking about heavenly rest in Hebrews 4. There is an old rabbinic legend that says,

“At on time when God was giving the Torah to Israel, He said to them:
‘My Children! If you accept the Torah and observe my mitvot [i.e. commands] I will give you for all eternity a thing most precious that I have in my possession.’
‘And what,’ asked Israel, ‘ is that precious thing which Thou wilt give us if we obey Thy Torah?’
‘The world to come!’
‘Show us in this world an example of the world to come,’ asked Israel.
‘The Sabbath,’ said the LORD, ‘is the example of the world to come.’”
(Quoted in Abraham Heschel, The Sabbath, p. 73)

"The World to come . . ." I think the Hebrews’ Preacher would nod in approval.

Concluding Thoughts

Regularly setting apart time for the Lord inhibits the human inclination to justify oneself by job or work. The Sabbath is a concrete symbol of God’s saving grace that redeems human life rather than humans saving themselves by work and effort. The Sabbath is a regular time to STOP striving, to STOP trying to keep up with the Jones’, to STOP trying to gain approval by our success. The Sabbath is a chance to GIVE love, time and rest . . . in the name of him who grants us gracious rest.

The Sabbath is the great equalizer, for that day is a fore taste of the Kingdom when all – great or small – are reckoned to be exactly the same and equal. There are no masters and slaves on that day . . . only Family!

There are many texts in the Hebrew Bible related to the Sabbath, find them and relish the images God puts in your mind’s eye. The Sabbath is that picture of the way a community redeemed by the blood will live both in relation to God and to each other. So I encourage us all to cultivate the spiritual discipline of taking a sabbath rest ... the Bridge Between the Commandments to Love our God and Our Fellow Creatures.

Revised Update 1/09/12

This morning I had two emails asking if I could recommend a book or two on the Sabbath day. I will recommend three in descending.

1) The first book I would read on the Sabbath is Abraham J. Heschel's The Sabbath. Heschel was a very insightful Jewish biblical scholar. His small classic on the Sabbath simply changed the way I understood what this day was all about. Read this before anything.

2) Anything by Marva J. Dawn will challenge you and bless your heart and your mind. Keeping the Sabbath Wholly is no exception. She makes a nice compliment to Heschel.

3) Wayne Muller writes in a way that reminds me of Henri J. M. Nouwen and is a feast for the heart. His Sabbath: Restoring the Sacred Rhythm of Rest I have found to be a wonderful guide to spiritual thinking.

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Rage Against the Storm: Jeremiah, Prayer & Honest Faith (Jer 20.7-18)

Meet Jeremiah

Over the years Jeremiah has become one of my favorite places in the Story to meditate, ruminate and munch scripture. He is one of the few biblical characters I've ever taken the time to read a novel about, Thom Lemmons wonderful Jeremiah: He Who Wept. (See How Jeremiah Was Made) Last night I was up laaatttteeeee as I skimmed Jeremiah and settled on chapter 20 for some lectio divina time. I have written down some reflections that emerged in that period with God's word. Here they are ...

After 20 years of full time ministry in Churches of Christ the life of Jeremiah is more meaningful to me than ever before. There have been plenty of rumors and whisperings, complaints about kids, about the wife(s), about divorce, about facebook, sermons are to long, sermons are to short, you're in the ministerial alliance, you're not in the ministerial alliance, illustrations are not real enough, illustrations are too real, you are to scholarly, you preach from the Old Testament, you don't preach what I grew up with, you meddle with my life, being fired ... anyone in ministry long enough has dealt with all of these complaints and sometimes the sheer pettiness of it all. Jeremiah dealt with it all too.

Jeremiah is frequently called the "weeping prophet." He was just a kid when the Lord called him to the ministry (1.6). We read "Before I was formed in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations" (1.5). His ministry is characterized by uprooting and tearing down (1.10). God said "today I have made you a fortified city, an iron pillar and a bronze wall to stand against the kings ... and the people of the land (1.18). Jeremiah lives in a terrible time and his ministry will be full of misery and heartache. God did give a message that he did not always like to share. It sounded unpatriotic. It sounded unreasonable.

After preaching for approximately 25 years in Jer 20, five more than I have been currently, the people of God hate the Preacher more than ever! He has been jailed, nearly beaten to death in response to his sermons, he has been destitute, cold and hungry. The people of God believe Jeremiah is actually a false prophet who has betrayed the nation of Judah and had formed an alliance with her arch enemy - Babylon. A message had been sent throughout the land that the "madman who acts like a prophet" is to "be put into stocks and neck-irons" - Jeremiah was that madman (29.26-27, NIV). Twenty five years has taken its toll on Jeremiah. He is tired of being God's man. It hurt too much - both physically and emotionally. He is worn out and just wants out!!

The Bed of Roses

As we look at ch. 20, Jeremiah has just preached a sermon in the temple courts, using a clay jar as an illustration (we know illustrations can get you in trouble). He dramatically throws the jar to the ground declaring this is how God is breaking Judah herself apart (19.10ff). Pashur, a temple officer, did not like the sermon and was deeply offended. He literally had Jeremiah arrested, thrown in jail and beaten - for what amounted to treason (20.2). Jeremiah was released in the morning. In the face of this opposition to his sermon, Jeremiah is strong like a pillar and solid like walls of brass while dealing publicly with critics.

Once the action settles and the prophet is alone with his thoughts, however, he falls apart. Jeremiah had had enough! Listen to his gut wrenching words. Listen to a man who gets brutally honest with God. This is prayer in the raw and his honesty is literally shocking:

O Lord, you deceived me, and I was deceived; you overpowered me and prevailed. I am ridiculed all day long; everyone mocks me. Whenever I speak, I cry out proclaiming words of violence and destruction. So the word of the Lord has brought me insult and reproach all day long. But if I say, "I will not mention him or speak any more in his name," his word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot. I hear many whispering, "Terror on every side! Report him! Let's report him!" All my friends are waiting for me to slip, saying, 'Perhaps he will be deceived; then we will prevail over him and take our revenge on him." (20.7-10)

Some feel Jeremiah's rage against the storm is on the verge of blasphemy. I do not! This is authentic faith. I love the Hebrew Bible's integrity! God has overpowered Jeremiah. Or at least that is how he feels. Jeremiah is saying, like some psalmists, "why don't you leave me alone!" Why do I suffer since I am in your service? The "congregation" mocks him, his so called friends actually are biding their time to see him flub up and then they can revel in it.

Can we hear the burning emotion in this prayer? It is hard to miss. Does God get angry with Jeremiah for accusing him of lying? That is bold! Indeed what is revealed is the depth of authenticity in the relationship between Jeremiah and his Lord. God respects those who are in covenant with him. Yahweh is not threatened nor angered by Jeremiah's outburst. What faith is revealed. How you ask? Because Jeremiah is not afraid, he does not "play it safe," in his prayer. He lays it on the line because his life is on the line. Only a heart supremely confident in trust and faith in the kind of God Yahweh is dares to pray like this. This is prayer from a bed of roses - full of beauty and thorns.

Fire in Our Bones

From the early days of my life 20.9, "his word is like a fire in my bones, has been proof texted in sermons on evangelism. But I never heard a sermon on this verse in its context. Jeremiah's words are hardly positive to him. They are negative. God's Word is an alien, all consuming fire that is beyond the preacher's control and he wants to get rid of it. Jeremiah, after 25 years, is not under the delusion that being a prophet was some glorious easy task. The opposite is true. Being a prophet is the last thing he wants to do. We all must admit there are times in our lives when we have felt like Jeremiah but were perhaps not quite as secure in our relationship with the Lord to verbalize our frustrations as he did. But perhaps it really is necessary to grow into authentic biblical God-honoring faith.

Even with his bold raging against the storm, Jeremiah still has unconquerable faith in Yahweh. He knows that he will be taken care of in the ultimate sense. He has suffered but the God of Israel has been there. Hear more words in his prayer ...

"But the LORD is with me like a mighty warrior; so my persecutors will stumble and not prevail. They will fail and be thoroughly disgraced; their dishonor will never be forgotten. O LORD Almighty, you who examine the righteous and probe the heart and mind, let me see your vengeance upon them, for to you I have committed my cause. Sing to the LORD! Give praise to the LORD! He rescues the life of the needy from the hands of the wicked (20.11-13).

In the midst of his rage, Jeremiah confesses the Lord will eventually make things right. He has put his life in the hands of God and that is a fearful thing to do. Yet according to the Story of God in the Bible that is, ironically, the safest place to be.

As I reflected last night on this brutally honest text I was reminded in my prayer that God has often, and mysteriously, approached his Creation from a position of weakness and powerlessness. From that "power base" he interweaves glory with suffering to bring honor to his name. Israel suffered slavery. Jesus left equality with God to become flesh to suffer alongside us. God used that suffering in Egypt and in the life of Jesus - especially at the Cross - to set the captives free, to set creation free, to conquer death. In Jeremiah's life he became a Suffering Servant because God's people had abandoned him. They deserted him and it would take a man who could get dirty to bring them back. But the truth and fact of the matter is that Jeremiah failed! There was Jesus the Nazarene and the powers declared him, like Jeremiah, a fraud and failure. That is why they killed him. Yet God declared him to be True and the "winner" and opened his tomb. It was through Suffering that victory emerged in the healing of the world ... and made Jeremiah a winner too.

Faith is Sometimes a Thin Cord

Even though Jeremiah knows God will reverse the world's verdict one day ... even the verdict of God's own people ... that still does not take away the loneliness and misery he experienced and felt in the here and now. In verses 14-18, the Prophet sinks even deeper in the abyss of despair. His words can, and will, make your heart hurt - if it is a heart of flesh. These words of prayer show faith hanging on by a very fine thread. They are words of raging against the storm. In my twenty years of preaching, when I have been viciously attacked for some minor infraction (often no infraction at all except somebody's opinion) by the very people I have prayed with, sat with, buried, married, struggled with and the like, I can be honest enough and say that though I never prayed with Jeremiah's boldness I have "wondered out loud" in prayer ... Jeremiah gives no quarter to those who place value on facades in faith. Jeremiah has become Israel personified: He is Wrestling with God! May we become authentic in our faith ...

"Cursed be the day I was born! May the day my mother bore me not be blessed! Cursed be the man who brought my father the news, who made him very glad, saying, "A child is born to you-- a son!" May that man be like the towns the LORD overthrew without pity. May he hear wailing int he morning, a battle cry at noon. For he did not kill me in the womb, with my mother as my grave, her womb enlarged forever. Why did I ever come out of the womb to see trouble and sorrow and to end my days in shame?" (20.14-18)

Verse 14 is nearly as shocking as verse 7! Our western pious sensitivities are unprepared for the brutal honesty of biblical faith at times. But there Jeremiah gives voice to such pain that we dare not become vain wise men like Job's comfortless comforters after he voiced almost the same curse (cf. Job 3). But Jeremiah also once said, on a prettier day perhaps, "the human heart is deceitful above all things" (17.9). Jeremiah's cry is simply that of hundreds of disciples who have endured Dark Night(s) of the Soul - Why Lord Why?

God's love and protection have been eclipsed by the pain he is experiencing. He sees the evil. He sees the suffering. He sees the pain. The wicked prosper and the righteous are persecuted and maligned - just as he is. He preaches the Word of the Lord and is jailed for treason. He delivers a sermon with powerful illustrations and he is beaten. He serves God and is thrown into a slimy mud pit. He cries out in protest in this prayer! Why, O Lord? Why?

Final Reflections on Rage, Grace & Honest Faith

Jeremiah's prayer ends in misery. There is no reply from heaven. No still small voice. Only dreadful silence! God has heard the prayer of his suffering servant. I believe ... (I surely do believe this because of Jeremiah 8-9, See God's Tears or Mine?) ... that the God of the Universe's eyes welled up with tears for the sake of Jeremiah. Jeremiah did not understand. God did not and does not delight in the pain of Jeremiah. God did not take joy in that any more than in the abuse by the people Jeremiah preached too. But Jeremiah knew his preaching was not going to save his family, his friends, his nation and that was even more suffering than the abuse from his audience. But God did shed tears and he listened to his man rage against the storm. In the venting there was grace.

Can we identify with Jeremiah? Can we pray like he did? I think Martin Luther, who also knew a great deal about suffering had a wise and biblical perspective on Jeremiah. He said it was easy "to condemn this impatience [in Jeremiah] and call attention to the need of patience, these are merely speculative theologians. If you will listen with actual experiences of practical life, you will understand [Jeremiah]. Stories such as this one are too great we should dispute them in only theoretical fashion" (quoted in Theodore Laetsch, Jeremiah, p. 179).

Any disciple who has experienced the tactics of Satan knows how wearing the battle can be. Jeremiah speaks for all of us - thank God for him. Praise God that he opened up in honest prayer. Thank God he gave us a prayer for the kingdom.

God never censures his man because of these bold words. In fact even though the word is not here, you will never find a moment of greater grace in the life of Jeremiah! There are few passages in the Bible where the contrast between humanity and God's magnificent grace is brought in sharper focus than right here. With the storm blowing with all its fury, Jeremiah can only turn to Yahweh and vent - even Rage against the Storm! God is big enough, God is loving enough, God is gracious enough to allow Jeremiah to find healing for his soul by casting his hurts and disillusionment upon him. Just as Jesus has told us too. That is what Jeremiah did.

Then God sent him to preach ... again!

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God in Weakness: A Thought on Jn 19.16-17 & Lk 23.26

Introductory Thoughts

Have you ever wondered to yourself if Jesus knew what it was like to hurt so bad he wanted to quit? Have you ever wondered to yourself, perhaps after that secret fall, if Jesus knew what it was like to fall? Have you ever wondered if Jesus became weary, exhausted or just plain tired? I have! I have wondered to myself often if Jesus knew what it was like to really fall flat on his face. Could Jesus understand when my body not only wanted to give out -- but did give out? I have wondered, have you? In fact one of my favorite poems is by Donna Swanson called "Did You Ever Cry, Jesus?"

Did you ever cry, Jesus?
did the world ever pile up on you 'til you wanted to
quit?

Did you ever cry, Jesus?
Did you ever get so tired of humanity you wished
you'd never come?

Did life ever throw you too much hate?
Were there more lies and apathy than could be born
silently?

Did you ever ache, Jesus?
Did you sometimes fret at family obligations
and long to be about your Father's business?

Did the blind eyes, the twisted bodies,
The warped minds and maimed souls get to you? Were
you ever just plain mad?

Were you ever lonely, Jesus?
When your friends misunderstood and walked out on
you, did you ever cry, Jesus?

I think you must have, for you know me so well. So
well!

I think you must have cried a little.
(in Calvin Miller, The Book of Jesus, p. 242-243).

He Identifies With Us!

The Gospel texts for ruminating reads ...

"So the soldiers took charge of Jesus. Carrying his own cross, he went out to the place of the skull . . . Here they crucified him . . . (Jn. 19:16b-17)."

"As they led him away, they seized Simon from Cyrene . . . and put the cross on him and made him carry it behind Jesus (Luke 23: 26)."

According to our text in John JESUS was forced to carry his cross. But according to Luke (and Mt & Mk) Simon was forced to carry the cross. How are we to understand this? There is no reason to assume a contradiction between the two. The explanation is much simpler than that -- it is hinted at in the NT and explicitly declared in early church tradition. Jesus of Nazareth fell beneath the load of the Roman cross and Simon was forced to carry it the rest of the way to Golgotha!

It makes perfect sense actually. Think about what he has been through. He hasn't slept in over 48 hours. Think of Gethsemane? Did he have visions of the countless sins pressing down on him -- tortures, murders, rapes, slander, lies? Did he visualize shattered families, molested children, millions of murdered babies? Did he see my disobedience. Did he see the warfare his brothers and sisters would eventually make upon one another!? What unspeakable emotional agony the Messiah went through in Gethsemane! Emotionally he was spent!

His body has been tortured, battered and abused. Now it is failing him. Just as yours and mine fail us at times. For Jesus isn't God dressed up as a man. He is a REAL MAN! He bleeds real blood. He shares the weaknesses and limitations of the flesh with you and me. The reason the African, Simon of Cyrene, has to carry the cross is because Jesus falls ... He falls to the ground ... Do you see what the Cross teaches us here? Jesus is one of US! He was a Man!

He understands when our bodies are subject to fatigue as well as pain. He knew his own body would fail even as the disciples did in the Garden of Sorrows.

We rush past the cross sometimes. We must see how the Cross teaches one of the hardest of all lessons to learn-- Jesus is one of us! The Cross teaches the humanity of Jesus. What do you see when you see the Lord of the Universe fall to the ground under the burden of the cross, under the burden of our sin? Do you see raw and bloody knees as the hit the stone pavement? - I see his weakness, I see his humanity. I see just how far the love of God really goes. I see how completely the Son of God identified with human beings calling himself the `Son of Man.' I see a man who knows what it is like to fall. His is not due to personal sin but because his human body is just like mine. We get bruised just as he was bruised. We are spent emotionally just as he was spent emotionally. To fall is a very visible sign of our vulnerability. It is even embarrassing at times. But we fall because we are human.

Listen to it. The One who falls under the horrible burden of sin does not look away as we fall under the burden of life or sin. When we are down he is there at our side. He understands, he has been there. He is one of us! That is comforting to know. In fact there are days that that is the ONLY thing that gets me through! There are times I want to quit. There are times I fail terribly as a husband, as a father, as a minister, and as a Christian -- praise be to God Jesus knows what I am going through! Each step I take he is by my side, he has never deserted me, and he leads me closer home. In fact, Jesus who fell under the cross said,

"Come to me, all you who are weary and burdened and I will give you rest Take my yoke upon you and learn of me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light . . . (Mt. 11.28ff)

How can his yoke be easy and his burden light? The picture we have of him is some falling to the dirt under a burden. The answer is the yoke and the burden he's carrying to the cross is not his own. They're ours. He's carrying our burdens, our sins; he falls under our yoke of condemnation -- Not his! But he offers us an easy yoke and light burden. Jesus understands. Now isn't that Good News! You have to come to the cross for this Good News from the Lord. Maybe Hebrews will mean more to us when we understand this message. Listen:

Since the children have flesh and blood, he too SHARED IN THEIR HUMANITY so that by his death he might destroy him who holds the power of death . . . FOR THIS REASON lie had to be made like his BROTHERS in EVERY WAY . . . Because he himself suffered when he was tempted, he is able to help those who are being tempted (2: 14-18).

God In Weakness

The lessons of the cross are never discovered by those in a hurry. They are never discovered by those who spend little time watching the One carrying the cross. Yet it is at the heart of the Gospel. The Epistle to the Hebrews is built upon it. The amazing message proclaimed by the Cross is that the omnipotent Creator of the universe is at this moment in his life on earth to weak to carry a wooden cross! Yes, to weak to even stand. Perhaps we can just begin to grasp the distance our great God would go to save you and me.

Because Jesus bore the cross, because he fell beneath the load he says to you and me, "I understand your weakness. There was a time when I couldn't even stand upright like a man." Our Savior descended from the realm of perfection to imperfection. From the strength of heaven to the weakness of earth. That is a long, long journey to make. Christians fall! And Jesus falls do to weakness as well.

Radical? Indeed! True? Absolutely! Comforting? It gives us strength because he is there with us.

Wrapping Up

Max Lucado in his classic, God Came Near, tried to communicate this truth of the gospel (that Jesus is one of us) in these memorable words:

He was touchable, approachable, reachable. And, what's more, he was ordinary. If he were here today you probably wouldn't notice him as he walked through a shopping mall... (p. 54).

Don't rush past the cross, We in the church do that to often. The cross is telling us the wonderful news of grace -- Jesus understands when we fall. He is one of us. He didn't come to condemn us but to save us by being condemned on the Cross for us. Did Jesus cry? You bet he did! He still cries for us ... and with us!

May these thoughts bless you ...

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Supreme Savior: Late Nite Thoughts from Col 1.15-20

I was reading through Colossians this evening and began to mull over its message in my head. As I reflected these thoughts began to percolate through my mind. I doubt they are that scholarly but perhaps they are going in the right direction what Paul was after - especially in chapter 1 of this rich letter.

INTRODUCTORY THOUGHTS

The Epistle to the Colossians was written by Paul and Timothy to a group of disciples about 100 miles east of Ephesus. Paul had never been there before, however, a coworker named Epaphras was from there and he started the church in that city. This probably happened while Paul was living and preaching in Ephesus (cf. Acts 19).

This letter was written several years after Paul's ministry in Ephesus for he is in prison awaiting trial (4.3b). His good friend, Epaphras had come to minister to him and inform him of the condition of God's work in the Lycus Valley. The Colossian Christians are doing fairly well but they have taken their eyes off of the center of the Faith. The Christians, or at least some of them, in Colosse are being led astray by what Paul calls a "hallow and deceptive philosophy" (2.8). A great deal of scholarly effort has been spent on this heresy and the nearest equivalent to it today would probably be a "Christianized" form of the New Age Movement pr perhaps an early form of gnosticism.

This teaching did not deny that Jesus was important: Jesus is after all the Message of Christianity. But this "philosophy" did, apparently, deny that Jesus was of SUPREME importance! Jesus was just one of many spirit beings (angels, powers, planets, etc) that we would be "wise" to give each its proper place. Paul confronts this problem on two fronts in our text (which is called the "Christ Hymn"). Jesus is not one among equals, Paul argues, because Jesus created all things including the spirit beings. Second, Jesus defeated the evil powers and brought peace through his death on the Cross. Therefore, says Paul, Christ is the Ultimate and the Supreme that Christians should look to.

SUPREMACY IN CREATION (1.15-16)

"He is the IMAGE of the invisible God, firstborn over all creation. For by
him all things were created: things in heaven and things on earth, visible and invisible, whether thrones or powers, whether rulers [principalities] or authorities [powers], all things were created by him and for him."

The first half of the Christ Hymn exalts the center of the Faith, Christ, as the Creator of all things in the universe: physical or spiritual. Paul calls Jesus the "IMAGE of the invisible God." The One True Living God is invisible and cannot be seen with the human eye. But we can see his "image." In the Hebrew Bible God had forbidden the making of images of him. The reason is that Jesus is the Image of God.
Perhaps we could say if we had a photograph of God it would be an image of Jesus. Jesus told Philip in John's Gospel, "if you have seen me you have seen the Father" (14.9ff). Paul is recognizing the true significance of Christ. He is God in the flesh, he is God among us. He is in a category all his own.

Jesus is not just one among the spirit beings but the Image of God himself. Paul continues to undercut the philosophy that would lower Christ's status by saying not only is he the image of God he is the the "Firstborn BEFORE (NIV="over") all creation because in him all things were created . . ." The NIV, and other versions as well, do not make the force of the genitive as clear as should be, Jesus is the firstborn BEFORE creation. The phrase denotes priority as well as supremacy. To say that Jesus is the Firstborn is talk about the eternality of Christ with God. It is to talk of his divine nature or Godhood. It does not mean that Christ was/is a creation: that would contradict both the grammar of the text and the context that says Jesus himself is the Creator not the created. Jesus is ultimate no
matter how you slice it according to Paul.

If it exists in any form then Christ created it (cf. Heb. 1.3ff). The NIV has helped the reader out with its punctuation of vv. 16b through 17. The colon is indicating that what follows is a summary of the things created by Christ. Paul emphasizes whether it is in heaven, an angel, another spirit [principalities and powers are references to the spirit world] Christ created them and is therefore no their equal or to viewed as such.

The church at Colosse had people who believed that the ancient equivalent of horoscopes and astrology could help them out or better - protect them. Now let me make it clear today that Paul does NOT DENY that there is in fact a evil power behind these things. Rather he says Christ is supreme over them and he alone is to be served and worshiped. In the modern world it is the psychic hot lines that Paul is talking about. Christ controls the universe he is supreme over it.

SUPREMACY IN REDEMPTION (1.18b-20)

"He is the beginning and the first born from among the dead, so that in everything he might have supremacy. For God was pleased to have all his fullness dwell in him, and through him reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood shed on the cross."

If the first half of the Christ Hymn celebrates Christ's role in the First Creation then the second half celebrates his role in the New Creation, especially with regard to redemption and reconciliation. The Supremacy of Christ is again emphasized. He was the beginning of the old order and he is the beginning of the new.

The point of the second half of the Christ Hymn is that Christ has defeated these celestial beings the Colossians are tempted to follow. They, the Christians who were deceived by this philosophy, believed in a hierarchy of powers among which the divine fullness was distributed and these power or beings occupied the "space" between us and God. Each one had to be given its due place in order to get to God. They controlled the flow of communication. They function sort of like toll booths along some interstates. Paul though cuts that by saying that God was pleased to have ALL of the divine fullness to dwell in Christ alone. Christ did not share it with any power – including Satan!

Paul's point is that the divine fullness manifested itself in Christ's work of reconciliation on the Cross. Because God has reconciled the creation to himself through Christ's work, we do not need to pay a "toll" to the spirit beings. Yes, the world is at odds with the Creator but through the Cross peace has been IMPOSED on the powers and authorities. Paul describes the downfall of the powers in powerful language in 2.15: though they certainly did not submit willingly. Christ had to defeat them in a great victory:

"And having DISARMED the powers and authorities, he made a public spectacle of them triumphing over them by the cross."

Why give these spirit beings any glory or "due," if Christ has defeated them at Calvary? Why divide our loyalty to Christ when he has made it possible "by the cross" for us to have peace in our lives again? Or more likely it was not simply to give "glory" to these beings but a sense of FEAR of them that drove the Colossians to these measures. But Christ, says Paul, has defeated them! Christ is Supreme. He is to have "supremacy in everything." Paul does not say some things, but everything. Jesus does not share pride of place with anyone or anything. It is important for us as Christians to remember that.

How do we, even unintentionally, undermine Christ's supremacy at times today? Some Christians still have horoscopes and believe in astrology, mantras and crystal balls. Perhaps we are also driven by fear of the unknown future and we seek "outside" assistance. Every time I consult one of those I am saying Christ did not really gain the victory over the powers. But we know he did. Some Christians want Christ to share pride of place with their pet doctrine or theory. Sometimes they want him to share his glory with the church. It is important to watch our doctrine and the church is certainly magnificent and important. But Christ is supreme even in these matters. Christ is Lord of doctrine and Head of the Church. He is IT'S glory not the other way around. We simply need to be reminded of that from time to time.

We must remember that it was not doctrine that defeated the powers. Rather it was the Suffering of the Son of Man that did that. We must remember that the church did not overcome the principalities (Colossians itself is proof of that). No, it was as Paul says the shedding of his BLOOD that did that. We must remember that the powers are not for us -- they hate us with a passion and that is why Christ had to "subdue" them. We owe it all to the Supreme Savior – Jesus the Christ.

WRAPPING UP LATE NIGHT THOUGHTS

Paul declares that Jesus is the Supreme Savior. He is supreme in creation because he is the Creator. He is supreme in redemption because he disarmed the powers through his great victory at the Cross. Even among the Colossians themselves the victory of the Cross had been manifest. Some of them had been enslaved to the "spirits" of greed which Paul says is idolatry (3.5). Some were enslaved to the "spirit" of anger, malice and slander (3.8). Some were enslaved to the spirit of guilt and fear or impurity. But Christ the Supreme Savior has defeated all of these spirits at the Cross. If the Savior has set us free he should be supreme in our life, he should be supreme in the church, he should be supreme in our worship. Paul says he should be our very life for "he IS your life" (3.4).

May Shalom be the blessing of those who read these words.

P.S. The image above is Colossians 1 in Minuscule 321 - a 12th century mss located in the British Museum

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Alexander Campbell, The Spirit of Intolerance & Fellowship

In light of my last three posts that share dialogue on unity and fellowship in which the "approved apostolic example" of Paul was appealed to ... especially his relationship with the Corinthians - I want to share some thoughts from the Stone Campbell giant Alexander Campbell on unity.

In the late 1820s as things heated up in the Redstone Baptist Association, pressure was brought upon Alexander Campbell. The drawing a line in the sand disfellowshipping kind of pressure! A group met together and "Resolved" not to fellowship Campbell and his "doctrines." What follows is his rather enlightening response - a response I believe needs to be heard in Churches of Christ today. It is more than worth reading.

"The Spirit of Intolerance

What means this intolerant spirit? I ask again, What is the meaning of it? Is every man who acknowledges in word and deed the supreme authority of Jesus of Nazareth as Lord Messiah; who has vowed allegiance to him, who is of good report as respects good works, to be sacrificed upon the alter of opinion, because his opinion upon some speculation, fact or doctrine differs from mine? Because, while he admits that Jesus died for our sins, he will not dogmatize upon the nature, extent and every attribute of 'the atonement,' is he to be deemed unfit for the kingdom of heaven? Admitting 'an election of favor,' is he to be given over to Satan because of some opinion about the the conditionality or unconditionality of that election? In one word, are we to understand that an exact agreement in opinion, a perfect uniformity is contended for as a bond of union? If so, let our Baptist brethren say so, Let them declare to the world that

'Tenth, or ten thousandeth, breaks the chain alike.'

That a disagreement in the tenth opinion, or in the ten thousandeth opinion, breaks the bond of union. If this be the decree, let it be published and translated into all languages -- let it be known and read by all men. If, again, a perfect uniformity be not decreed, but a partial uniformity, let it be proclaimed in how many opinions an agreement must be obtained; then we shall know who are, and who are not, to be treated as heathen men and publicans.

"What makes divisions now? The man who sets up his private judgements as the standard of truth, and compels submission to them, or the man who will bear with a brother who thinks in some things differently from him? No man can, with either reason or fact on his side, accuse me of making divisions among Christians. I declare non-fellowship with no man who owns the Lord Jesus in word and deed. Such is a Christian. He that denies the Lord in word or deed is not a Christian. A Jew or Gentile he may be, a Pharisee or Sadducee he may be, but a Christian he cannot be! If a man confess the Lord Jesus, or acknowledge him as the only Savior sent by God; if he vow allegiance to him and submit to his government, I will recognize him as a Christian and treat him as such. If a man cause divisions and offenses by setting up his own decisions, his private judgement, we must consider him a FACTIONIST, and as such he must be excluded -- not for his difference in opinions, but because he makes his opinion an idol, and demands homage to it.

"There are some preachers in the East and in the West -- some self-conceited, opinionated dogmatizers -- who are determined to rend the Baptist communities into factions by their intolerance. They wish, moreover to blame it upon us. As well might blame the sun for its light and heat as blame us for creating divisions. When we shall have cut off from the church any person or persons because of difference of opinion, then they may say, with reason, we cause divisions. Till then it is gratuitous. They are the heretics, not we. Yes, they are the heresiarchs, and will be so regarded by all the intelligent on earth, and by all in heaven."

Quote taken from Christian Baptist, Burnett's Edition, p. 651.

I believe these words of Campbell are incredibly relevant to our day. They deserve thoughtful and careful reading. The spirit of factionism, of dogmatism, of intolerance, and of homage to our own opinions is as rampant today as in Campbell's.

Shalom,
Bobby Valentine

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Worship Acts, Hermeneutics & Fellowship: Continuing Dialogue - Pt 3

Read Salvation by Correct Doctrine, Pt 1 HERE
Read Salvation by Correct Doctrine, Pt 2 HERE

This is the third part of a dialog with a brother. After practicing a "principle of avoidance" (see the end of our previous dialogue) for about a week I received a five page letter which I reproduce all but the first page. I chose to refrain from reproducing the first part because it was, in my view, very unfriendly. The second part of the letter seems to be his attempt to shift the discussion to "acts of worship." There are the standard appeals to Nadab and Abihu and the like ... I post this completely unedited. I suspect the material under "Is All Service to God Worship?" has been excerpted from another source and is not his composition. As before I will share my own reply just as I sent it. If you take the time to read this I ask your indulgence for the length today.

To Bobby V,

Yes, you're right I have been silent for a time Bobby. The reason is because it is clear to see when certain things are going to be a hindrance to my work here. I do have an obligation to "charge false doctrine" (1 Tm. 1:3). However, if I do not put some boundaries on the extent of this work, Satan will easily consume all my time, while the local congregation is consumed by false doctrines in my own backyard.

I hope you can understand that. We are clearly at odds brother, and after seeing what I saw at the preachers meeting last time, these controversies extend beyond yourself. I will seat myself to the teachings of false teachers like N.T. Wright, nor should any Christian (1 Tm. 6:20-21). I believe, and know, that you have strayed off from the old paths, and refuse to walk in them (Jer. 6:16).

Bobby, I'm not sure when I will return my message to you should you reply, but I will tell you that my focus here is on the local work. Surrounding preachers can be a great help, but they can also be a great hindrance as it is apparent the latter will be the case. It is sad to see when local preachers from churches of Christ have strayed from the path, but such is a reality all the same.

I'm sure I will hear from you again, and should I have the time I will answer any of your questions.

Here is some additional information I promised you concerning worship...

IS ALL SERVICE TO GOD WORSHIP?

The churches of Christ Greet You (Romans 16:16)

Worshiping God in spirit and in truth is one of the most demanding, yet meaningful and rewarding, activities in which a Christian can engage. However, for worship to be meaningful and rewarding, it must be done according to God’s word, in both action and attitude (cf. John 4:24). If God has not authorized worship then there is no basis for it. However, if God has authorized worship, then it is to be regulated by His word.

Many in the denominational religious world and even some brethren are not aware of the grave consequences of affirming that everything one does is godly worship. However, the devil is fully aware of the great potential for leading men astray in this area. Our adversary (1 Pet. 5:8) has performed his destructive task well. He has convinced multitudes to stray from the pure pattern of truth that is set forth in the Bible.

The Old Testament was “written for our learning” (Rom. 15:4). From it we learn that engaging in ungodly worship has long been an activity that has left man outside the fellowship of God. The first record of mankind’s attempt to worship God is found in the first book of the Bible. Able worshiped God by faith (Heb. 11:4) and his offering was accepted. Cain attempted to worship the same God as his brother, yet his offering was in vain (Gen. 4:3-7). Since “faith” comes by hearing God’s word (Rom. 10:17), the implication is evident: at the dawn of time God told man how to worship. Abel worshiped the way God directed while Cain did not follow God’s instructions. Cain engaged in ungodly worship. His worship originated by his own will and was rejected by the Lord.

Nadab and Abihu were worship leaders, priests under the Levitical system (Num. 3:1-3). However, they offered “strange fire” in worship which God had not commanded. The result: they were consumed by that which they offered (Lev. 10:1-2). These worship leaders sinned presumptuously. They failed to follow God’s instructions in worship. The result was death. God has always told mankind how to worship. Jesus condemned some for worshiping in vain by following the doctrines/commandments of men (Matt. 15:9). There worship was directed to God, but it was not directed by God (cf. Mark 7:6-13).

The subject question is a doctrine that has seen an evolution in its development over the years. Initially, there were those who asserted that EVERYTHING a Christian does in his or her life is an act of worship to God. The foolishness of such an assertion would mean that lying, cursing, or even fornication would qualify AS ACTS OF ACCEPTABLE WORSHIP. If everything one does in life is worship, than that includes exactly that – everything. This false concept was later refined and cleverly affirmed that everything a person does is godly worship, except sin. We challenge this ungodly assertion with a few questions: “Do we worship God when we brush our teeth? What about while listening to a rap or country song on the radio? Do we engage in worship when we crank up the mower and cut the lawn?”

The newest twist to this false doctrine affirms that every act of SERVICE we render to God is worship. At first it was claimed EVERYTHING was worship, then everything EXCEPT SIN, and now everything is worship involving SERVICE to the Lord. Those who believe that all service is worship do not distinguish between worship and service. They contend that worship and service are one and the same. If their contentions are true, then no longer are there only five acts of acceptable worship to God. If their contentions are true there are literally thousands upon thousands of divinely sanctioned acts of worship in which a Christian can engage. This surely is a contradiction to what Jesus instructed the woman of Samaria regarding the nature of true worship (Read John 4).

If everything we do in service to God is worship, one could pass out a religious tract, cut the church building lawn, drive someone to the doctor, and on and on as claims of acceptable worship to God. While one must avoid the extreme that says worship includes everything a Christian does, one must also avoid the extreme that says worship is only that which takes place in the church building. However, if everything we do in service to God is worship; one could stay at home on Sunday in order to cook a pot of soup for a sick person and could claim that he or she has worshiped the Lord through their act of service. If such a doctrine is true, the rebuke of the Hebrew writer is presumptuous
(Heb. 10:25-26).

Worship and service, although closely related, should not be confused as synonymous terms. There are many examples in Scripture where both terms are used in the same context, yet are not to be understood as describing the same exact thing. In Deuteronomy 11:16; 17:3; 29:26; and 30:17, God warns His people not to “worship” other gods and “serve” them. If all service is worship, why did the Holy Spirit make a distinction between worshiping gods and serving them? (cf. 2 Kings 21:20-21).

In the New Testament Jesus said, “…Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt. 4:10; cf. Rom. 1:25). Why make a distinction between the two if all service is worship? The answer is because, although all worship is a type of service, not all service is a type of worship. Worship and service are not interchangeable terms. Paul taught that Christians are to “serve” one another (Gal. 5:13). If “serve” and “worship” are interchangeable terms, then it would be correct to teach that Galatians 5:13 demands that we “worship” one another. Consider Hebrews 13:10. It refers to those who “serve” the tabernacle. Did the priest worship the tabernacle or serve it?

It is not necessary that anyone learn Greek or Hebrew in order to understand what God wants a person to know. However, we will give a brief introduction to three of the thirteen Greek words that are translated by a form of “worship” in the KJV. The most common Greek word translated “worship” is from the compound word proskuneo. The literal meaning is to kiss (kuneo) the hand towards (pros) one. This term reveals the outward expression of the reverence paid toward the Creator (Matt. 2:2; 4:10; 1 Cor. 14:25; Rev. 4:10) or a creature (Acts 7:43; 10:25; Rev. 22:8), by kneeling or prostration; to do homage or make obeisance.

The second most common word translated by a form of “worship,” with its accompanied forms, is the Greek word sebomai. From the root original meaning (to step back from someone or something, to maintain a distance), sebomai came to be used to denote an attitude of respect which was given to gods, people, or things. This word moved from the idea of respect to denote religious veneration – including acts of worship (cf. Rom. 1:25). The noun form denotes that the object of worship is to be revered, and thus honored in some way (cf. 2 Thess. 2:4). In the New Testament, sebomai is always associated with deity and involves a deep reverence for the object of worship (cf. Matt. 15:8-9; Acts 13:43, 50; 16:14; 19:27).

The third most common word translated by a form of “worship” is the Greek word latreuo. This word is only rarely translated “worship” in the KJV. The root meaning of the word is service rendered for hire; then any service or ministration - the service of God. It is used for the carrying out of religious duties by human beings. Latreuo is more often translated by “serve” than by any other term. Its primary usage relating to worship centers upon service rendered (cf. Matt. 4:10; Luke 1:74; Acts 7:7). This religious service may also include that rendered to false gods (Acts 7:42 ASV; Rom. 1:25). Because worship is a part of religious service, latreuo also carries the idea of “worship” in some contexts (Acts 7:42-44; 24:14; Phil. 3:3; Heb. 10:2). A way to explain the entire situation with latreuo and its forms would be the following: all worship may be said to be a vital part of our service to God, but not all of our service to God is worship.

In Summary: Latreuto reveals that worship involves service rendered to God. It shows that man is serving God when he worships Him. Worship is not merely an attitude, but involves specific acts according to the requirements of God (cf. Col. 3:17). Sebomai shows that man must have the right kind of heart when approaching God in worship. It involves an attitude of reverence and respect. God and God alone, is the only true, sublime and majestic One, and must be worshiped reverently (Ps. 114:7; Hab. 2:20). Proskuneo shows that worship involves an outward expression along with the inward frame of mind. It involves humility on the part of the worshiper (cf. James 4:10; Matt. 28:9).

Worshiping God acceptably involves the proper attitude and authority (John 4:23-24). The acts of worship are not worship in and of themselves without the involvement of one’s spirit, or attitude (cf. Isa. 1:11-15). Thus, worship is something done intentionally (cf. 2 Sam. 12:15-20). Unless one’s intention is to worship, any act or series of actions cannot be worship. One can be engaged in similar actions as those done in worship and not be worshiping, because the intent to worship is not present. For example, a person can eat unleavened bread and drink “fruit of the vine” for breakfast without violating God’s pattern for worship. The difference between eating breakfast and partaking of the Lord’s Supper is not found in the contents, but in the intent and manner in which it is consumed. For breakfast the intent is nourishment, but for worship the intent is to “shew the Lord’s death till he come” (1 Cor. 11:26). Being intentional, it follows that the worship of God is also momentary and not continual. It should be understood that we may worship at other times than on the Lord’s Day. However, the Lord’s Day is the only day authorized to take the Lord’s Supper.

Worship is also to be regulated by the truth – God’s word (John 17:17; 2 John 4). If worship lacks the proper attitude and/or the proper authority, it is “vain” – Matthew 15:9 (i.e., to no purpose), ignorant – Acts 17:22-23, or will worship - Col. 2:20-23 (i.e., self-chosen). God reveals “in truth” a set of approved actions for worship. The total teaching of the New Testament authorizes only singing, praying, teaching, giving, and partaking of the Lord’s Supper as acts of worship. Worship has always required specific action. Worship has always had a “starting" place and a "stopping" place (cf. Judges 7:15; 1 Sam. 1:19; 2 Sam. 12:20; Isa. 66:23; Zech. 14:16; Matt. 2:2; 15:25; Acts 8:27; 24:11; Rev. 3:9; 15:4).

The example of Abraham is perhaps one of the most convincing arguments against the doctrine that all service is worship. In Genesis 22 Abraham was commanded to take his son and go to a mountain to offer him as a sacrifice. Abraham collected wood and saddled his ass, and after coming near to the place of sacrifice, “…Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you” (Gen. 22:5). Remember that Abraham had been traveling for three days, and had already been involved in acts of service. Yet he indicated that something special was about to occur…he and the lad would “go yonder and worship.”

If only some who teach that all service is worship had been there…! They could have straightened Abraham out on his “incorrect” view of “service” and “worship.” They could have enlightened Abraham to the fact that he had been worshiping God the whole time he was traveling, and he did not even know it. In fact, Abraham did understand the difference. He knew that although he had been engaged in service prior to coming to the place of sacrifice, worship was a unique and special type of service that was different than what he had been doing.

Before closing this lesson we also must note the fact that some in and out of the church seem to have worship confused with entertainment. While it is true that worship should be enjoyable to all worshipers (cf. Ps. 122:1), its focus is not upon pleasing the flesh. Worship is not a spectator/performer situation with the congregation in the spectator role while the preacher and song leader are performers. Every effort to honor, adore, and praise God in true worship demands the involvement of the spirit, the inner person (1 Pet. 3:1-4), the heart of a person. Without the involvement of the heart, “worship” becomes a type of performance. The performance may be appealing to people; it may indeed be entertaining, but God is neither honored nor pleased. True Christians need to know the difference between acceptable worship and entertainment.

Conclusion

The Bible does not support the doctrine that everything one does or all service is worship. Christians who love the truth will not hold to such foolish assertions. Jesus makes it clear that one must know the object of true worship in order to worship correctly (Matt. 4:10). The only object of true worship is deity (Rev. 22:9). In true worship, our spirit connects to God who is Spirit. All worship may be said to be service to God, but not all service rendered to God is worship.

BTW, I believe (its been some time) but I do remember looking at your link you provided for me (Alexander Campbell, etc.). I don't necessarily see how Campbell supports you. In fact, I believe Bobby that you have a habit of twisting the ideas and thoughts of the restoration brethren to your thoughts. I know of one time you did it with brother Warren concerning "remote context." Its funny, because I studied Warren's book in preaching school, and here are the notes I took...



I read the above "note" repeatedly. Let it sit for a week and for good or ill composed the following reply.


Brother ....,

I have thought long, hard & prayed about how to respond to your 5 page "note" of Nov 24. Like you, I have a lot to get done that consumes a great deal of my time. However, since I genuinely respect you I believe you deserve to heard, regardless of the tone you use, your material deserves to be reflected upon and you deserve a reply. I have heard it, I have read every word numerous times and I intend to reply to you.

Since your 5 page “note” was rather lengthy I do not think I will be able to reply to everything at this moment but I will get to all of it. Here is my plan: I intend to focus, briefly, upon the center of the letter or what I take to be the conceptual center. Then I will at the second post that begins with "Is All Service to God Worship?" Brother .... , I intend to reply kindly but firmly and as clearly as I can.

A PRELIMINARY NOTE: Let me begin beloved brother with an observation that may be kind of sticky. I am sorely disappointed in the general "tone" of your communication with me. There is enough debatable points in the material you and I have talked about to refrain from dogmatism and personal attacks. There are things beloved that you do not know and you just simply do not know you don't know them. I have been studying the word for a long time, and have encountered just about any situation you can think of in ministry ... and I can assure you (though you will not believe me at this stage of the game) you simply will have to experience.

#1) Another important note. Brother .... I am astonished that you are so quick to draw some major conclusions about godly men. How long were you at the meeting brother - 10 minutes?? Yet based on that you drew the astounding inference that they are "dangerous" to your spiritual well being. Your boldness, beloved brother, is reminiscent of Paul's lamentation in Romans about some Jews who had a "zeal for God" however it was not "according to knowledge" (10.3). May I suggest a mediation exercise for you: dont just memorize passages like Romans 14.4, 13; 15.7 and James 4.11-12. Let your righteousness exceed the scribes and Pharisees who could quote the text from here to doomsday but did not have "knowledge" anyway according to Paul. Meditate brother ... even Michael the archangel did not have the arrogance, or perhaps guts to put is crassly, to judge Satan himself (Jude 8-10). I am sorry .... but your brothers deserve better from you. You know virtually NOTHING of them ... and for that matter me and yet you feel sufficiently omniscient to cast reflection and judge them.

#2) I do not know what your motives are ... I did not speculate on them before and will not now. All I know is that you are very quick to judge

#3) On N.T. Wright the "well known false teacher." It is interesting that you agreed to discuss this book ... The reason for reading the book in the first place was because a brother's relative was. Now brother, according to your own words, you never heard of N. T. Wright at that time. But now he is a "known false teacher." Of what may I ask? The book which we are reading is a defense of the Christian doctrine of resurrection and what it means for the christian faith and christian hope. There are places in which I am sure preachers here will say "I dont agree with that" but that still does not make the work as a whole unworthy or false. Closedmindedness is a sectarian trait I am sorry to say.

#4) Now on this next point I feel sort of almost embarrassed like Paul in 2 Cor 10; 11.16-33 and into 12 or Phil 3.4b-6 where he has to defend himself and "boast." So here goes with great reluctance. ... you flat out accused me of having a "habit of twisting the ideas and thoughts of the restoration brethren to your thoughts." This brother is something you could not prove if your life depended upon it to be blunt. You claimed that "I do remember looking at those links you provided for me (Alexander Campbell, etc)." Which link brother? I do not even give you a single link on Campbell - except his rules on biblical interpretation. How did I misrepresent Campbell

I am going to be quite frank here .... You could not and you cannot demonstrate that I have misrepresented J.W. McGarvey, Alexander Campbell or anyone else if your life depended upon it. But you made the accusation now back it up. I am not the one who has taken words out of context or twisted them ... you in a previous post cited Bruce Metzger and it was a bogus citation that doesnt even exist and then you declared you were not really interested in that man made book.

Now I apologize for being so blunt in this section.

#5) Regarding "Is All Service to God Worship?" I have to be selective. First on Nadab and Abihu. Here is another meditative exercise for you. Why do you observe the passover on half the chapter like you have Corinthians!? Eleazar and Ithamar are in the very same chapter? Do they not worship God incorrectly? Did they not do their worship in error? Why were they not fried?? Did God accept their worship? Look at the text brother - deal with the Word of God. Why do you simply act as if it was not written at all? Is the second half of Lev 10 not the word of God!!?? So beloved brother think deeply and prayerfully ... why the difference? One set of brothers were fried and another received grace. Why? Is Yahweh simply arbitrary? When you meditate on WHY there is difference between these two sets of brothers you will see our God in a brand new light -- not the light of idolatry but the light he reveals himself to be on every page of the inspired book.

As I read what you wrote it appears, at least on the surface, you let predetermined dogma define the meaning of the text rather than letting the text determine dogma. Churches of Christ have accused many a Baptist of refusing to let the text mean something because it conflicted with a pet theory. You state "IF {my emphasis} their contentions are true, THEN {my emphasis} no longer are there only five acts of acceptable worship to God." Brother it certainly does appear as if your doctrine is the standard rather than the biblical text. You cite John 4 to prove such the position of five acts is a "contradiction to what Jesus instructed." How so brother? Where in John 4 does it say a single iota about five acts of worship or any number of acts for that matter? It isnt there brother. You have made an ASSERTION but you have demonstrated absolutely nothing. The text has nothing in the slightest to do with the number so called acts of worship. Does the biblical text shape belief or does belief "filter" out of the text all except what we already believe?????

You attempt to show, citing Deuteronomy 11.16; 17.3; etc that "worship" and "service" are different realities. In each of those examples the Hebrew words abad and histahwah occur. There is not a Hebrew lexicon or dictionary that will sustain your argument on this point brother. The paralleling of these terms shows the manner in which certain worship would take place. The abad of some deity is in the cultic rituals done in the honor of that god or Yahweh himself.

You cite Matt 4.10 to which I have previously commented upon. Rather than showing a distinction between "worship" and "serve" in this text it shows they are synonymous! The parallelism of the text demands it. If you choose you can look in my book with John Mark Hicks and Johnny Melton for more on that: A Gathered People.

Then you state "Worship and service are not interchangeable terms. Paul taught that Christians are to 'serve' one another (Gal. 5:13). If 'serve' and 'worship' are interchangeable terms, then it would be correct to teach that Galatians 5:13 demands that we 'worship' one another." Brother ....!!! Surely you did not think this through. You are simply mistaken on a number of grounds here beloved brother. You seem to be under the impression that the English word "serve" in Galatians 5.13 is the same in either Matt 4.10 or Romans 1.25 since your assertion is in the same paragraph. You do realize that "serve" in Gal 5.13 is douleuo which quite literally means serve/be slave and the like. It is not latreuo brother. I am at a loss to understand why you would use this text to score rhetorical points.

BTW since you cited Romans 1.25 it is quite interesting to see what the classic restoration commentary by Moses Lard says on this text: "and worshiped and served the creature instead of him that made it.' The word here rendered worshiped is generally assumed to denote so much of our duty to God is internal, while the one rendered served denotes the outward part. The distinction may possibly have been intended here, but I can not see it. The two words together simply denote the whole of the worship due to God." (Lard, Commentary on Romans, pp. 58-59).

Interesting isnt it? Lard sees latreuo as meaning worship not something "distinct" from it.

In the same paragraph you cite Hebrews 13.10 and say "Consider Hebrews 13.10. It refers to those who 'serve' the tabernacle. Did the priest worship the tabernacle or serve it?" Brother ... again I scratch my head on this one. The meaning of the Greek text of Hebrews 13.10 is not that the priest worshiped the temple/tabernacle. It means that is WHERE he did his worship or service. The temple/tabernacle is the location where such worship takes place. Any number of English translations can help on this matter. But one from good old brother Alexander Campbell makes it quite clear: "We have an altar of which they have no right to eat, who serve IN the tabernacle" (Living Oracles).

Further on Hebrews 13.10 Vincent's Word Studies in the NT says of our word latreuein (our word) "is used throughout the N.T., with the single exception of Heb 8.5, of the service of the worshipper and not the priest" (p.1178). On the same word in Romans 1.25 that i commented on a moment ago Vincent says the term refers to "worship through special rites or sacrifices" (p. 672). He says to see Revelation 22.3. So when we turn in his volume of word studies to that point we read: "The word originally means to serve for hire. In the New Testament, of the worship or service of God in the use of the rites intended for His worship. It came to be used by the Jews in a very special sense to denote the service rendered to Jehovah by the Israelites ..." (p. 643).

Now Brother .... why is it that you assert that in Hebrews 10.2 latreuo carries the "idea of worship" but deny it in 13.10. I think the denial is arbitrary and driven by other concerns for your pet doctrine rather than the text. Chapter 10.1-5 mentions worshipers, sacrifices, cultic stuff. Chapter 13.10 speaks of the same cultic activities and then goes on to speak of a "sacrifice of praise" ... surely an act of worship!! Yes the priests worshiped IN the tabernacle!!

#6) ... you assert, with no documentation, "the second most common word translated by a form of 'worship' with its accompanied forms, is the Greek word sebomai." Where did you get this information ....? This is simply wrong. sebasma occurs 2x in the NT; sebozomai 1x and sebomai a grand total of 10x. The word has more to do with simply reverence or fear (occurs for example in Acts 17.23 see vv. 4, 17; 18. 7). It occurs about 9x in the LXX (Greek Old Testament) five of those occuring in the Apocrypha {Wisdom 15.16; Bel and the Dragon 3, 4, 23; 3 Maccabees 3.4 & 4 Maccabees 5.24). BTW latreia is the second most used word for worship in the NT ... 26x.

In that same paragraph you said "In the New Testament, sebomai is always associated with deity and involves deep reverence for the object of worship." Then you say "cf. Matt 15.8-9; Acts 13.43, 50; 16.14; 19.27." In Acts 13 it is rendered "devout" in vv 43 & 50 in your New King James Version. In 19. 27 it speaks of the pagan worship of Diana ... you can look up the references I gave in the previous paragraph above. The word sebomai is a minor word in either the LXX or the Greek NT and contributes little to understanding Christian worship. The most significant use is in Matt 15.

#7) Concluding thoughts. Beloved brother you and I do not disagree one iota that "worshiping God in spirit and truth is one of the most demanding and and rewarding activities in which a Christian can engage." Amen. I absolutely agree. I do not think you have shown {as this discussion came from our discussion of Romans 12.1-2 and that was the material you brought to the preachers meeting} I was wrong or am wrong. Your information is factually wrong on a number of points and I have shown that.

I have also denied taking any one, Campbell or anyone else, and twisting their words. You have an obligation to show where I have done that.

I have lamented your tone and quick judgment of men you couldnt even pick out of a line up. They deserve better, I deserve better and believe it or not you deserve better.

I hope I have not been unkind or unloving. I have endeavored to stick with the inspired text. I have endeavored to treat you as one of God's children deserving of the utmost respect. I have endeavored to be open and honest. It is up to you to determine if I have.

I would love to take you to lunch one day brother. Or even better to have you and your lovely bride over to my home and we can cook on the grill. We can have food and get to know one another.

Shalom,
Bobby Valentine

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