Vision: Proverbs 29:18

The entrepreneurial mindset is working its way into the American church. Actually, I take that back. As a young person, I believe I've missed the boat: the entrepreneurial mindset has already worked itself into church culture, starting with the Church Growth Movement in the 1970s. Over 40 years later, those methods are the foundation, refined by many years of experience, and now the normal perspective is to optimize the business case for the local ministry. There is no need to ponder church growth theory; we have fully matured into the Age of the Megachurch. It has taken vision and mission, pairing the wisdom of the free market with the shelter of the church, and these behemoths have become everything they ever dreamed.

All too often I've heard Proverbs 29:18 used as the basis for the church growth platform if not the justification for all manner of missional pursuits. Conversely, it has been used to condemn the faithful local church as having an unbiblical foundation, or at least an unwise one, if they are not emulating the larger ministries:

Where there is no prophetic vision the people cast off restraint,
but blessed is he who keeps the law. (Proverbs 29:18, ESV)

The initial reaction to this verse is that a church must have a charismatic leader or board who can cast a vision for where they will take the church, otherwise the church will flounder as all manner of people 'cast off restraint'. This is especially true with older translations of Proverbs that did not include the adjective 'prophetic' next to 'vision'. I'm thankful that the ESV translation committee was thoughtful in its wording, though based on how I hear this verse still used today (as recently as one week ago), I'm still not sure people read closely enough.

While there may be some wisdom in drawing the parallel to organizational direction, Proverbs 29:18 has nothing to do with vision as we envision it today. There really is no relation to strategic planning or managerial competence. The verse entirely refers to the application of the Scriptures to the lives the people. The vision referred to in the first half of the verse is set against the law in the second half of the verse. In other words, where God's Word is lacking, anarchy ensues.

To see application of this Proverb, read Lamentations 2:9-14. Because Israel chose to follow the visions of the false prophets--casting off restraint of their Torah--God sent Babylon as his instrument of discipline. This Lamentation is the woe of a city as it reaps the consequence of disobeying God and his Law for so long.

Church leaders must be careful how they explain and apply God's Word. There is a danger of promoting a deceptive vision when using a verse to support a personal agenda, even if that agenda has 40 years of wind at its back. It was not overnight that Israel drifted from the false prophets speaking their soothing, damnable lies to their exile, yet the grand drama began with the smallest whispers of misdirection.

Remain faithful to the prophetic vision of the Word. Do not cast off the restraints of proper exegesis. The devastation in the church may be great. Though outward appearances may suggest success, the day will come when each local body will reap what it has sown: spiritual anarchy or blessing.

Reaping Bountifully: 2 Corinthians 9:6

A question came up recently about whether or not God promises to bless those who are generous. The answer is a resounding "Yes!", but it may not be in the way expected by the contemporary American church.

I believe the New Covenant perspective is that God promises to provide all of our basic needs on earth while we store up and reap spiritual riches in heaven. I don’t see a direct promise in the Bible that God will bless you with greater material goods if you give more. I’m also not saying he won’t do that, for God is sovereign and equips us each according to his will (Job 1:21), and I believe he often chooses to give wealth to people who will bless others. But no such quid pro quo is promised in Scripture as far as I’m able to discern.

Regarding the first concept that God provides for his children’s needs, you see it when Jesus preaches his Sermon on the Mount (Matt 6:19ff). In Matt 6:33, The “these things” that are added to you are daily needs: food, water, clothing. [See how this happens.]

I do not think there is an automatic correlation between personal generosity and material prosperity. If you look at a few cases, you can see where the giving and blessing correlation breaks down. For instance, Paul, who wrote the book on generosity, was sometimes well off and sometimes poor (Phil 4:12). I doubt his heart to be generous ever changed. The church in Smyrna in Revelation (2:8-11) was poor though it was one of only two churches in Revelation who were not rebuked by Jesus. And finally, the most generous giver recorded in the Bible (excepting God) was the widow in Mark 12:41-44. She gave everything she had and was dirt poor. She was far more faithful than the rich who gave out of their abundance.

That church in Smyrna seems to be the key to understanding what the Bible says about this concept. Even though Smyrna was poor, Jesus called them rich (Rev 2:9)! God has a different bank account. You can see it in Matthew 6:20, “lay up for yourselves treasures in heaven.” When we are generous, we’re depositing into our heavenly account, and it’s there we will be richly blessed.

This helps us understand the paragraphs of 2 Corinthians 9:6ff, “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” On the face of it, it seems that Paul is saying that the more you give, the more you’ll receive—and it’s true. But he did not say what you’ll receive in that verse. I believe the treasures you reap are mentioned in verses 8-10: abounding grace, sufficiency in all things (we’re back to the idea of met needs in Matt 6), abounding good works, and an increase in the harvest of your righteousness. What you reap are spiritual blessings, which are incorruptible wealth.

Would God turn our hearts to covet the things of true worth.

Epic Miniseries Review: The Bible

My wife and I watched The Bible on the History Channel leading up to Easter this year, and we thought it was going so well that we pre-ordered it on Blu-ray. Though I would not make the purchase so eagerly now, I still think the program can be helpful in two regards. The first is as a means to doxology; I believe a born again Christian can watch the show and praise God for his work throughout human history. The second way this miniseries can be helpful is to expose a non-Bible-reader to some biblical themes. And though the series may be a good start, but it is by no means sufficient to understand God's redemptive plan, nor is it a suitable substitute for actually opening God's Word and personally reading it.

There are many incorrect details and very much artistic license taken on biblical history. Others have detailed the many flubs, including Andy Naselli, a blogger I enthusiastically endorse. I jokingly offered a bounty of $1 per identified error to men at church. If I had actually been serious, many could have used the prize to purchase their own copy of the show and had change left over for snacks. Despite these issues, some of the extra-biblical interpretation was moving. For instance, I found myself weeping when Jesus called Matthew, even if Matthew 9:9 wasn't the final screenplay (that one scene makes the purchase worthwhile to me).

My hesitation in endorsing The Bible Miniseries comes from two problems that I consider gravely serious:

1. After the resurrection, both Peter and Stephen say that Jesus "did not die."

It felt as though the bogeyman came and punched me in the gut as I heard these pillars of the church misspeak on an important theological truth. Producers Roma Downey and Mark Burnett severely missed par when they allowed those statements. Jesus did die, and he had to die. Romans 6 shows what Jesus accomplished with his death: that sin would die and that death would die as we are buried and raised with Christ. If Jesus did not truly die, then he did not truly conquer sin and death and hell. In the same vein as Paul in 1 Cor 15:17, "If Christ [did not die on the cross], your faith is futile and you are still in your sins."

Perhaps the scripting can be forgiven since Jesus was shown to have actually died. But since there is so much biblical confusion and actual heresy that has followed this train of thought (saying that Jesus did not actually die), hearing an apostle and deacon say those false words is a deadly blow to the veracity of this show. This issue is overshadowed, though, by a far more egregious problem:

2. The story-line misses the point about WHY Jesus had to die

In reflecting back on the portrayed life of Jesus, what is made clear is that Jesus died to calm political tensions. Even if the interpretation isn't strictly from the pages of Scripture, they're probably true reasons and a part of the process that led to Jesus' death. Acts 2:23 shows that man played his part in the death of Jesus, but we're left wondering, "What was the point of all this?" If the television series answers for itself, it seems as if the vague answer, "Change the world." But how?!

The real answer, the point The Bible Miniseries missed, is that Jesus changed the world in his death and resurrection by being a ransom, a propitiation, an atonement. Man is wicked. The series showed this graphically, and it's one of those biblical truths we know deep in our hearts. We deserve God's wrath. But Jesus Christ, the Son of God, absorbed the wrath of God on the cross, satisfying justice and clothing us in the perfect righteousness of Jesus' life.

Jesus didn't change the world so that billions of people would run around on this planet to be his Facebook Friend. Jesus changed the world by changing hearts--by breathing life into the spiritually dead soul and giving Christians a hope of the resurrection and an eternity in loving relationship with God our Creator.

So, it's okay to watch this TV miniseries. And if it promotes discussion around the Bible and encourages people to actually dust off and crack open the holy book, then I might even consider this show a success. But it can't stop with the television screen. It needs to move to the pages of God's Word, and then that truth needs to move into our hearts. My encouragement would be to open up and read the gospel of Mark, and then find a Christian to discuss it.

Answer the fool--Proverbs 26:4-5

These verses are the source of head-scratching, double-takes and careful rereading. Hopefully that was the intent of the author.

Answer not a fool according to his folly,

lest you be like him yourself.

Answer a fool according to his folly,

lest he be wise in his own eyes. (Proverbs 26:4-5, ESV)

At first glance, these verses appear to teach the exact opposite principle. Surely the author or his scribe would catch this contradiction since the verses sit next to one another. A perusal of Study Bible notes and commentaries feels like an exercise in vindication. Here are a few published thoughts, which may be helpful:

• Taken together these verses illustrate the point that no proverb is intended to cover every possible situation.¹
• The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies.²
• These twin sayings, which would have invited the charge of inconsistency had they not stood together (and did incur it, even so, from some Rabbis, who thereupon questioned the canonicity of the book), bring out the dilemma of those who would reason with the unreasonable.³
• These two proverbs seem to contradict each other. The first one warns not to answer a fool according to his folly, while the second encourages answering a fool according to his folly. However, the book of Proverbs is not a list of rules; it is a collection of general principles for life—principles which must be applied carefully to relevant situations.⁴

Points taken. However, what if the proverb were a play on words? Why must the phrases be taken the same way? The proposal is that "according to his folly" is meant in two senses. Here is a paraphrase that shouldn't violate the grammar of the original:

4 Do not answer a fool using his foolishness or you will be like him.
5 Respond to a fool because he is foolish or [by your silence] he will consider himself wise.

What Proverbs 26:4-5 appear to be saying is, "Make sure you answer a foolish man so he is not self-justified, but don't stoop to his level."

Oh how often we err on either side! Thankfully God gave us Proverbs to encourage our growth in wisdom.

¹ The Reformation Study Bible: English Standard Version. 2005 (R. C. Sproul, Ed.). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

² Biblical Studies Press. (2006). The NET Bible First Edition Notes. Biblical Studies Press.

³ Kidner, D. (1964). Vol. 17: Proverbs: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press.

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

Job 4: Such a Worm

In the book of Job, the blameless and upright man receives a nearly lethal dose of suffering. Through a week's time, three friends sit silently with the dusty mourner until he cries out to curse the day of his birth. Eliphaz, Bildad, and Zophar, the three friends, are appalled that Job maintains his integrity and spend most of the remaining narrative trying to convince Job that he must have sinned grievously and deserves this earned retribution.

In Job 4, Eliphaz opens the arguments with simple logic: God upholds the upright and cut off the wicked, so Job must have been wicked. Eliphaz's whole premise is flawed, and the rest of the story draws out the nuance of God's sovereignty in man's affairs (hint: he is utterly sovereign).

The interesting feature of this chapter is the foundation of Eliphaz's argument--personal experience. Job 4:8 shows that Eliphaz's conclusions are drawn from observation. In his life, he has seen evil come upon the evildoer, and has never seen a good man perish. The perfect correlation, in his mind, cannot be coincidence.

This friend's second argument is interesting enough to warrant its own treatment, so before our exploration of Eliphaz's vision, consider the flaw of logic that brings him to the wrong conclusion. His foundational authority is himself. He makes up his mind with a thought, "it seems to me." Personal experience is not inherently a bad thing, but anchoring your doctrine and your wisdom to it is fraught with peril [Prov 3:7, Prov 14:12, Prov 18:17]. But oh how rampant this wisdom is today, even in the Church of Christ! Let your life be refined by Truth [Prov 9:10, Ps 119:105].

What is fascinating about Job 4 is the vision Eliphaz recounts in Job 4:12-21. Who is this spirit that brings tidings of God's transcendence and purity? Most commentators indicate their belief that this is a good spirit or angel because what he says is fundamentally true. However, evil spirits bemoan truth themselves [Mark 5:7, Act 16:17-18]. In fact, they often serve a morsel of truth to accomplish their deceptive purposes (c.f. Satan in Gen 3, Matt 4).

This deceptive half-truth technique seems to be the tactic employed against Job. If God cannot trust his exalted angels (aside: how does this spirit know that?), then how on earth could he remotely regard men of clay? For all have sinned and fall short of the glory of God. Therefore, confess, do what's right, and God may restore you [Job 5:8-9 ff]. Satan loves to accuse God's people and wants to steal all hope from them [Zech 3:1].

But that is only half the story, for God has demonstrated his love for us in this, that while we were still sinners, Christ died for us. Jesus Christ interposed his precious blood [Isa 53:4-6]. That is the great comfort for the Christian, for yes, we were charged with error, but the Son of God has propitiated God's wrath toward those who believe.

Alas! and Did My Savior Bleed?

Alas! and did my Savior bleed

And did my Sovereign die?

Would He devote that sacred head

For such a worm as I?

At the cross, at the cross where I first saw the light

And the burden of my heart rolled away

It was there by faith I received my sight

And now I am happy all the day

Make Like a Tree

A stark contrast appeared in two books which liken men to types of trees. The first comes from a relatively well known passage in the first chapter of the Psalms. The man who relishes God's Word is like a well-watered, fruitful tree. But in Isaiah 1, the prophet speaks of the opposite kind of man--rebels and sinners--who are also like trees. These trees, however, are parched--drained of their life, ready to be set ablaze by the kiss of a spark.

These trees did not suddenly appear where they stand. The have been cultivated by seasons of choices. One grew to be lush by its deep roots--roots which drew in the refreshing drink of life. The antitype cut off its nourishment, forsaking the goodness of the Lord, withering to become nothing more than firewood.

How will you find nourishment, fruitfulness, life itself this new year? Can you find it of your own wisdom, or will you live off of every word that proceeds from the mouth of God?

[Psalm 1:1] Blessed is the man

who walks not in the counsel of the wicked,

nor stands in the way of sinners,

nor sits in the seat of scoffers;

[2] but his delight is in the law of the LORD,

and on his law he meditates day and night.

[3] He is like a tree

planted by streams of water

that yields its fruit in its season,

and its leaf does not wither.

In all that he does, he prospers.

[Isaiah 1:28] But rebels and sinners shall be broken together,

and those who forsake the LORD shall be consumed.

[29] For they shall be ashamed of the oaks

that you desired;

and you shall blush for the gardens

that you have chosen.

[30] For you shall be like an oak

whose leaf withers,

and like a garden without water.

[31] And the strong shall become tinder,

and his work a spark,

and both of them shall burn together,

with none to quench them.

Therapeutic Gospel, Part 5

The following is part of an article written by David Powlison in 2007. His writing is so insightful, no commentary is needed. Over this next week, portions of that article will appear here.

See: Part 1, Part 2, Part 3, Part 4

The Therapeutic Gospel

by David Powlison

Which gospel?

Which gospel will you live? Which gospel will you preach? Which needs will you awaken and address in others? Which Christ will be your people’s Christ? Will it be the christette who massages felt needs? Or the Christ who turns the world upside down and makes all things new?

The Grand Inquisitor was very tenderhearted towards human felt need—very sympathetic to the things that all people everywhere seek with all their heart, very sensitive to the difficulty of changing anyone. But he proved to be a monster in the end. There is a saying in mercy ministries that runs like this, “If you don’t seek to meet people’s physical needs, it’s heartless. But if you don’t give people the crucified, risen and returning Christ, it’s hopeless.” Jesus fed hungry people bread, and Jesus offered His broken body as the bread of eternal life. It is ultimately cruel to leave people in their sins, captive to their instinctive desires, in despair, under curse. The current therapeutic gospel sounds tender-hearted at first. It is so sensitive to pressure points of ache and disappointment. But in the end it is cruel and Christ-less. It does not foster true self-knowledge. It does not rewrite the script of the world. It creates no prayers or songs.

We must be no less sensitive but far more discerning. Jesus Christ turns human need upside down, creating prayer. He is the inexpressible Gift of gifts, creating song. And He gives all good gifts, both now and forever. Let every knee bow, and let everything that has breath praise the Lord.^[1]

The Once-for-All Gospel

The real gospel is the good news of the Word made flesh, the sin-bearing Savior, the resurrected Lord: “I am the living One, and I was dead, and behold, I am alive forevermore” (Rev. 1:18). This Christ turns the world upside down. One prime effect of the Holy Spirit’s inworking presence and power is the rewiring of our sense of felt needs. Because the fear of the Lord is the beginning of wisdom, we keenly feel a different set of needs when God comes into view and when we understand that we stand or fall in His gaze. My instinctual cravings are replaced (sometimes quickly, always gradually) by the growing awareness of true, life-and-death needs:

• I need mercy above all else:

“Lord, have mercy upon me.”

“For Your name’s sake, pardon my iniquity for it is very great.”

• I want to learn wisdom, and unlearn willful self-preoccupation:

“Nothing you desire compares with her.”

• I need to learn to love both God and neighbor:

“The goal of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith.”

• I long for God’s name to be honored, for His kingdom to come, for His will to be done on earth.

• I want Christ’s glory, lovingkindness, and goodness to be seen on earth, to fill the earth as obviously as water fills the ocean.

• I need God to change me from who I am by instinct, choice, and practice.

• I want Him to deliver me from my obsessive self-righteousness, to slay my lust for self-vindication, so that I feel my need for the mercies of Christ, so that I learn to treat others gently.

• I need God’s mighty and intimate help in order to will and to do those things that last unto eternal life, rather than squandering my life on vanities.

• I want to learn how to endure hardship and suffering in hope, having my faith simplified, deepened, and purified.

• I need to learn, to listen, to worship, to delight, to trust, to give thanks, to cry out, to take refuge, to obey, to serve, to hope.

• I want the resurrection to eternal life:

“We groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.”

• I need God Himself:

“Show me Your glory.”

“Maranatha. Come, Lord Jesus.”

Make it so, Father of mercies. Make it so, Redeemer of all that is dark and broken.

Prayer expresses desire. Prayer expresses your felt sense of need. Lord, have mercy upon us. Song expresses gladness and gratitude at desire fulfilled. Song expresses your felt sense of who God is and all that He gives. Amazing grace, how sweet the sound. But there are no prayers and songs in the Bible that take their cues from the current therapeutic felt needs. Imagine, “Our Father in heaven, help me feel that I’m okay just the way I am. Protect me this day from having to do anything I find boring. Hallelujah, I’m indispensable, and what I’m doing is really having an impact on others, so I can feel good about my life.” Have mercy upon us! Instead, in our Bible we hear a thousand cries of need and shouts of delight that orient us to our real needs and to our true Savior.^[2]

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^[1] Powlison, D. (2007). The Therapeutic Gospel. In The Journal of Biblical Counseling: Volume 25, Number 3, Summer 2007 (6). Glenside, PA: The Christian Counseling and Educational Foundation.

^[2] Powlison, D. (2007). The Therapeutic Gospel. In The Journal of Biblical Counseling: Volume 25, Number 3, Summer 2007 (3–4). Glenside, PA: The Christian Counseling and Educational Foundation.