Dan Olinger

"If the Bible is true, then none of our fears are legitimate, none of our frustrations are permanent, and none of our opposition is significant."

Dan Olinger

Chair, Division of Biblical Studies & Theology,

Bob Jones University

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Archives for September 2022

The Myth of the Super Christian, Part 3: Healthy Distrust of Self

September 29, 2022 by Dan Olinger Leave a Comment

Part 1: No Such Thing | Part 2: Eternal Values

So Paul begins his walk with God by reorienting his values away from those of the world—what we might call his culture—and toward things of eternal value, specifically the kingdom of God and his own calling to devote himself to it.

What’s next?

I began the previous post with a list of passages in which Paul confesses his own sinfulness. Bible students have often noted that these statements span almost the entire length of Paul’s ministry: 1 Corinthians is written relatively early during his traveling ministry, while Ephesians is written from prison, and 1 Timothy is written after his release from prison, during his later travels. The same students have noted that these statements seem to crescendo—that Paul’s estimation of himself early in his ministry (“I am the least of the apostles”) is less severe an indictment than his estimation years later (“I am chief of sinners”).

Paul began his ministry with a distrustful view of himself, informed by the kind of person he had been before he met Christ; and as he served, he seems to have grown increasingly distrustful of himself, despite the fact that the Spirit of God was working in him, through time, to conform him more and more to the image of Christ (2Co 3.18).

Someone has said that the closer the Christian comes to Christ, the more he is illuminated by Christ’s glory, and consequently the more easily and clearly he can see his own sins. If you think you’re doing pretty well, then you probably need to turn on the light.

I’m amused when I hear someone on the news say that their friend simply isn’t capable of whatever disgusting thing he’s been accused of. Of course it’s appropriate to consider evidence of a person’s good character and reputation when deciding whether an accusation is credible or not, but the fact is that under the right set of circumstances, pretty much anybody is capable of pretty much anything. I’ve found myself surprised—shocked—by my own reaction to various kinds of stress, and I suspect you have too. This human condition is the stuff of all sorts of literary plots. As the prophet Jeremiah observed more than 2500 years ago,

The heart [is] deceitful above all [things], and desperately wicked: who can know it? (Jer 17.9).

Paul was not self-focused; he didn’t spend his days beating himself up mentally for his failures and shortcomings. But he did have a healthy distrust of his own inclinations, and he saw to it that the circumstantial doors to those inclinations were kept closed.

If you think about it, this kind of healthy distrust is liberating. It destroys frustration, for we realize that any expectations we have of ourselves are overblown. We’re no longer puzzled by our failure.

And more importantly, we’re driven by this distrust to the things that lead to our prospering. When we stumble into sin, we seek forgiveness, cleansing, restoration, and empowerment from the One who loves to give it, thereby restoring and refreshing our relationship with a loving heavenly Father. And when we face ministry challenges, we don’t waste time trying to proceed on the strength of our own ability and wisdom; we take time to seek strength and wisdom from the Father, who pours it out abundantly, thereby delivering ourselves of the wasted time and effort that would yield, at best, only mediocrity.

Paul describes times in his life when he was under the burden of his own mediocrity. He tells the Corinthian church of a time during his ministry that “we were pressed out of measure, above strength, insomuch that we despaired even of life” (2Co 1.8). His response? “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead” (2Co 1.9). Another time he pleaded with God to remove a “thorn in the flesh” from him, and heard Jesus say, “My grace is sufficient for thee: for my strength is made perfect in weakness” (2Co 12.9).

We’re broken and unreliable. We don’t solve that problem by patting ourselves on the back and repeating positive affirmations about how good and strong we are. We solve it by recognizing the truth and then going to the One who is unbroken and infinitely reliable, relying on his wisdom, strength, and grace to bring us through to ministry success.

Part 4: A Clear and Uncontested Goal | Part 5: All In. Every Day. | Part 6: Pray. Hard.

Photo by James on Unsplash

Filed Under: Theology Tagged With: sanctification, soteriology

The Myth of the Super Christian, Part 2: Eternal Values

September 26, 2022 by Dan Olinger 1 Comment

Part 1: No Such Thing

Paul was no super Christian; that’s obvious from his descriptions of himself:

For I am the least of the apostles, that am not [fit] to be called an apostle, because I persecuted the church of God (1Co 15.9).

O wretched man that I am! who shall deliver me from the body of this death? (Ro 7.24).

[I am] less than the least of all saints (Ep 3.8).

Christ Jesus came into the world to save sinners; of whom I am chief (1Ti 1.15).

But throughout his epistles he scatters observations about his heart, his thinking, and his spiritual life—observations that help us understand how a person with a sinful nature can be as successful spiritually as he was. It’s worth taking a few posts to thumb through them and consider how they might help us even as they helped him.

I think it makes sense to begin with Paul’s autobiographical words in Philippians 3. He describes his spiritual condition before he met Jesus on the road to Damascus, and the picture is complicated. There’s a veneer of accomplishment and respectability, but there’s emptiness and corruption at the very core:

5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; [as to] the righteousness which is in the law, blameless (Php 3.5-6).

By ordinary standards—and by that I mean according to the values of the average joe—Paul was highly successful. He was a local boy with a pedigree and respectable parents, who had followed the local customs at his birth, doing everything the right way. And as a young man he had excelled in his keeping of the Jewish traditions and Law, to the point where as an adult he was a member of an exclusive boys’ club, highly respected in the community.

He had it made.

But in the middle of that we find a problem: he was a persecutor of God’s people. Now according to the standards of the day, this only increased his respectability: he was so devoted to God that he set out to eradicate heretics, those who believed that the One True God had a Son, who had become man and—what absurdity!—actually died as a criminal.

These are people who ought to be persecuted.

But then, as we all know, Paul (Saul) met Jesus. Or rather, Jesus confronted him, identified himself with the very people he was persecuting, in the process both blinding him with his glory and opening his spiritual eyes to see Truth as the corrective to his twisted tradition.

Saul spent several days in physical darkness, with nothing to do but to think—to think about all the ways he had been wrong, about how everything he thought he knew was entirely backwards from the way things actually were.

A worldview upheaval.

And when Saul emerged from his darkness, he was a new man, with new values.

All those accomplishments? All that respectability?

“Those I counted loss,” he writes, “for Christ.” Indeed, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Php 3.8).

“Dung” is the King James word. It means what it says. That’s how he thought of the culture’s values, its standards, its respect.

Waste.

Flush it.

In short, he got his priorities straight.

Like Moses, he reckoned the things this world values most deeply as essentially worthless, transitory, trivial.

He stopped devoting time to such things—which freed up a whole lot of time to devote to things of eternal worth, things like worship and ministry and mission and evangelism.

Like us, he didn’t stop sinning. But like Paul, we can excel at the things we devote ourselves to. And if we devote ourselves to the right things, we can make a difference and enjoy victory, even though we’re not super.

Part 3: Healthy Distrust of Self | Part 4: A Clear and Uncontested Goal | Part 5: All In. Every Day. | Part 6: Pray. Hard.

Photo by James on Unsplash

Filed Under: Theology Tagged With: sanctification, soteriology, systematic theology

The Myth of the Super Christian, Part 1: No Such Thing

September 22, 2022 by Dan Olinger 1 Comment

Most of us think that other Christians are having a better go of it than we are. We think that we are alone in our secret temptations—that other Christians don’t find the same difficulty resisting temptation that we do. In particular, we hold a few people in particularly high esteem; we think that they enjoy consistent and daily victory and fellowship with Christ at a level higher than we’re able to maintain.

Maybe it’s a pastor or youth pastor, or a teacher, or a coach. I thought of someone that way (he’s now with the Lord), and some years later he and I were members of the same church. Working more closely with him, I never found that he had feet of clay, but I also came to realize that if he had known that I thought of him as a “super Christian,” he’d have laughed incredulously.

Some theological positions promote the idea of super Christians. The holiness movement, for example, posits a “second blessing” in which the old nature is eradicated. Wesleyans prefer to call this concept “entire sanctification.” Charles Wesley was thinking of this when he wrote,

Love divine, all loves excelling, joy of heav’n, to earth come down;
Fix in us thy humble dwelling; all thy faithful mercies crown.
Jesus, thou art all compassion; pure, unbounded love thou art.
Visit us with thy salvation; enter ev’ry trembling heart.

Breathe, O breathe thy loving Spirit into ev’ry troubled breast.
Let us all in thee inherit; let us find the second rest.
Take away our bent to sinning; Alpha and Omega be.
End of faith, as its beginning, set our hearts at liberty.

Come, Almighty, to deliver; let us all thy life receive.
Suddenly return, and never, nevermore thy temples leave.
Thee we would be always blessing, serve thee as thy hosts above,
Pray, and praise thee without ceasing, glory in thy perfect love.

Finish, then, thy new creation; pure and spotless let us be.
Let us see thy great salvation perfectly restored in thee.
Changed from glory into glory, till in heav’n we take our place,
till we cast our crowns before thee, lost in wonder, love and praise.

Interestingly, John Wesley never believed that he had attained “that second rest,” though he did think that a younger friend, John Fletcher, had. I’m not aware of any historical record of Fletcher telling anyone what he thought about that.

In Scripture, however, you don’t find that God’s people have experienced this. There are only two significant people in Scripture of whom God records no evil (Samuel and Daniel)—yet we know that they were sinners, for all of Adam’s descendants are (but One). And the greatest of God’s leaders, we find, had great struggles with their own sinfulness. Moses, for example, was kept from the promised land for disobedience. David lost his family and his kingdom because of his sexual sin. And even Paul recorded the darkness of his own heart:

18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. 21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? (Ro 7).

There are no super Christians. There are only wicked people who, by the grace of God, are regenerated through faith and then find and fulfill God’s plan for them. Interestingly, the Bible tells us enough about Paul’s spiritual life that we can learn how he did it, however imperfectly.

To be continued.

Part 2: Eternal Values | Part 3: Healthy Distrust of Self | Part 4: A Clear and Uncontested Goal | Part 5: All In. Every Day. | Part 6: Pray. Hard.

Photo by James on Unsplash

Filed Under: Theology Tagged With: sanctification, soteriology, systematic theology

Worthy, Part 2: Utter Satisfaction, Utter Joy

September 19, 2022 by Dan Olinger Leave a Comment

Part 1

And then we turn the page, to the New Testament. And in its first words, we meet “Jesus Christ, the Son of David, the Son of Abraham.” And before the end of the first chapter we learn that He is more than that: He is the Son of God as well. God is again stepping into the world he created, this time to fill our cravings. 

In the next few pages we learn that Jesus, the Christ, is someone we already know: He is the Son, who in the beginning was face to face with the Father, who made all things, who had tenderly breathed life into His very first image, which He had formed with His own hands. Now these hands touch the sick and heal them; they touch the eyes of the blind and give sight; they touch a few loaves and fish and feed thousands; they touch the dead and bring them back to life. Why should we be surprised? Our first life was from Him, and it is nothing to him to give life again. 

All the while His eyes are fixed on His larger purpose in becoming one of us. He sets His face like flint; He goes to Jerusalem; He leaves His hands at His side as evil men slap and strike Him, and then He extends those hands to receive the nails that will pin Him, with the wicked, to a cross long enough for His blood to be shed, so that He can freely deliver His own spirit back to the Father. 

It is finished. But it is not over. 

The Son, who created the first human life, recalls His own, steps forth from His tomb, with the rich, as victor over both sin and death, and returns to His place beside the Father. 

And He continues to speak, through men He has carefully selected while He walked among us. They begin to explain what it all means, and in their writings we learn that, as we have begun to suspect, Jesus, the Christ, is the Prophet, the Priest, and the King, all in one. And He is not disappointing, because He is not broken like Adam’s other descendants. He is the answer to our cravings, cravings that God Himself evoked in us by giving us the Tanakh. 

He is our High Priest, perfect mediator of a perfect sacrifice, offered once forever for the sins of all who will come to Him for free forgiveness. 

He is our Prophet, the Word become flesh, through Whom we see clearly the Father’s glory, so that if we have seen Him, we have seen the Father. 

He is our King, the Son of David, the Lion of the tribe of Judah, the One to whom Judah’s scepter belongs, whose kingdom shall have no end. 

He is the Lamb of God, slain from before the foundation of the world. God’s plan has come to fulfillment perfectly, with no missteps, no mistakes, no frustrations, no setbacks. 

_____

“Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Re 4.11). 

“Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth” (Re 5.9-10). 

“Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” (Re 5.12). 

“To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” (Re 5.13b). 

“Amen!” (Re 5.14b). 

Photo by Greg Rakozy on Unsplash

Filed Under: Theology, Worship

Worthy, Part 1: Nothing, a Donkey, and an Unsatisfied Craving

September 15, 2022 by Dan Olinger Leave a Comment

Once there was nothing. 

No time. No now, no then. No was, no will be. No yesterday, no tomorrow. 

No space. No length, no width, no height. No up, no down, no left, no right. 

No light; but no darkness either.  

Nothing. 

But there was someone. Or someones, depending on how you count. There were three persons—Father, Son, and Holy Spirit—in perfect harmony and at perfect peace, as One God. They—He—were/was not lonely; they—He—needed nothing.  

There was God. 

And there was all that God is. There was holiness; there was truth; there was goodness; and there was love. 

For His own reasons—which are all the reasons there were—God created the heavens and the earth. And the earth was unformed and unfilled, and covered with a new thing called darkness. And the Spirit, like a mother hen, nestled over the dark surface of the earth, covering, embracing, enfolding. 

And then, following the Father’s plan, the Son spoke. 

“Let there be light.” 

And there was light. 

And over the next six days—there were days, and thus time, because there was light—the Son spoke again, and again. And every time He spoke, His words—His commandments—came to pass. The earth, unformed, began to take form. And the earth, unfilled, began to be filled, with life. 

And on the sixth day, the Son stopped speaking. He arose from His chair, so to speak, and He stepped into what He had spoken into existence. He knelt in the red clay outside Eden, and with His hands, he began to work. 

This time, unlike the other times, He was taking some time. His hands moved skillfully, purposefully, perfectly; and soon there was, lying on the ground in front of Him, the very image of Himself: a body just like the one He had temporarily assumed. Except—it was red, but not yet pink; it was lifeless. Still kneeling, the Son crouched over the lifeless body, placed His mouth on its ashen mouth, and breathed into it. 

And man became a living soul. Adam—“Red”—pinked up. The image of God lived. 

And then, something even more remarkable happened. The Son—God Himself—spoke to His image. He began to tell him things, about who He was, about what He liked and didn’t like. He offered Adam a chance to know Him. From the very beginning, God wanted to talk to His creature. 

Then the Son fashioned a wife for Adam, also in God’s image, but different from Adam in ways that made him better, more complete. And He told her about Himself too. He offered them both Himself. 

We all know what happened next. After Eve was deceived, Adam knowingly rejected God’s offer of fellowship and plunged all that God had made into chaos and death. And though God expelled them from the Garden, He kept talking to them and to their descendants. 

He spoke in an audible voice. He spoke in dreams and visions. He spoke through dew on a fleece, and through a bush that burned but wouldn’t burn up. Once he even spoke through a donkey. 

And along the way, even though He was communicating already in all these ways, He went even further. He began to see that the things He spoke were written down, so that more people could read His words than heard Him speak them. 

And the story He told had a single theme, in three parts. In the first part, called the Torah, God gave His people priests and sacrifices to wash away their sin and bring them back into fellowship with Him. But the sacrifices had to be made every day, twice a day. And there were other sacrifices: sin offerings, guilt offerings, trespass offerings, peace offerings, heave offerings, wave offerings. Why wasn’t there a priest who could offer a complete sacrifice—who could get the job done, and wash away our sins once forever? 

In the second part, called the Prophets, God spoke to His people through special spokesmen. There were many of them, and they spoke faithfully. But they, too, had a problem: sometimes they couldn’t understand their own messages, and sometimes they couldn’t describe what they saw in words that made sense to us. They spoke of wheels within wheels, and of a man who made his grave with both the wicked and the rich; they spoke of little horns and abominations of desolation, and it was often deeply confusing. Why wasn’t there a prophet who could speak clearly—who could tell us, in words we could understand, what God is like, and what He wants from us? 

In the third part, called the Writings, God gave His people kings to fight their battles for them. The first king was tall and handsome, and everyone liked him. But he was a real disappointment. So God picked a king for them, a young man with a soldier’s skill and courage and a musician’s tender heart. And for much of his reign he was joyously good; but in the end he fell into sin and descended his family into the same kinds of chaos that Adam had brought on us all from the beginning. The next king, his son Solomon, began well, but by the end of his life he was worshipping idols even after he had built a magnificent temple for the true God. And then the kingdom split, and while a few kings glimmered with hope and light, most of them just descended deeper and deeper into darkness. Why wasn’t there a king who could rule us well—who wouldn’t disappoint us? 

And so God’s Word to Israel, the Tanakh, ends, leaving us craving what we need from God, but unsatisfied. We need a priest. We need a prophet. We need a king. Even just one of them would be a blessing. 

The story continues next time.

Part 2: Utter Satisfaction, Utter Joy

Photo by Greg Rakozy on Unsplash

Filed Under: Theology, Worship Tagged With: creation, providence

Church Has a Purpose, Part 5: The Short Range: Truth 

September 12, 2022 by Dan Olinger Leave a Comment

Part 1: And It’s No Secret | Part 2: The Long Range | Part 3: The Short Range: Consistency | Part 4: The Short Range: Discernment

The first thing Paul tells the church to do in the short term, in order to reach maturity in Christ in the long term, is to stop being like a child in his inconsistency and naivete. The second thing comes in the first part of verse 15:

But speaking the truth in love …

Now, the Greek here is interesting. There’s no verbal “speaking”; the verb is rather simply the verbal form of the noun “truth.” We might translate it (woodenly) as “truthing.” “Speaking the truth” is not a bad translation—that’s ordinarily how one puts truth into action—but the word has a broader reference. We should be the truth; we should live the truth. We should be true to who (and whose) and what we are.

We should be true.

This in contrast to the childlikeness that Paul has just used to illustrate his point. Children are easily deceived; we shouldn’t be. Why is that? Because we know the truth; it governs our thinking and consequently our decisions and our actions.

We know that quarters don’t come out of our ears. We know that no one can know—without some kind of mischief—that we’re thinking of a grey elephant from Denmark.

And similarly, we know that discounting the value of the Scripture, or of the person or work of Christ, or of the legitimate unity of God’s people, does not come from those who are interested in God’s cause or our good.

We didn’t just fall off the turnip truck. This isn’t our first rodeo. We know better.

And why do we know better?

Because we know the Scripture, because we have pored over it and immersed our thoughts in it and rolled its truths over repeatedly in our minds, for the decades since he gave us spiritual life. And because we know Christ, both by that time and effort in the Scripture and by our daily walk and communion with him over those same decades.

I’ve been married for over 38 years. Each year I learn more about my wife, both because I’m a slow learner and because she has grown and changed since we began our life together. And now, approaching 4 decades of daily interaction, I know a lot about her. Because of that knowledge I don’t wonder what she’s going to think about this or that, or how she’s going to react to a given situation, or whether she’s likely to do something inappropriate.

I know her. And that answers a lot of questions even as it calms—or dismisses—a lot of potential fears.

If somebody tells me something about her that isn’t true, I’m pretty sure I’m not going to believe it.

Because I know her.

Now, I’ve known the Father, the Son, and the Spirit almost twice as long as I’ve known my wife. Shame on me if I fall for some lie about him, or some distortion of his motives or his ways. Shame on me if I start to believe that he isn’t good, or that his inaction demonstrates his inattention or his apathy.

And shame on us, his church, his people, if we find ourselves distracted by relatively trivial, temporary causes, or divided by temporary social or political issues, hating one another because of our support for this or that candidate or plebiscite or ballot initiative, or the color of our hats.

We need to see things as they are from the perspective of the one who lives forever and who has been working his great and gracious plan from before the world was.

We need to give our energies to that eternal plan.

We need to grow up.

Photo by Nagesh Badu on Unsplash

Filed Under: Bible, Theology Tagged With: church, Ephesians, New Testament, systematic theology

Church Has a Purpose, Part 4: The Short Range: Discernment 

September 8, 2022 by Dan Olinger Leave a Comment

Part 1: And It’s No Secret | Part 2: The Long Range | Part 3: The Short Range: Consistency 

Children have another quality that we want them to outgrow.

Because of their comparative lack of experience, they can be naïve, credulous, gullible.

In a child, that’s endearing.

In an adult, it’s a flaw.

In the second half of our verse, Paul changes his metaphor to add depth to his illustration:

carried about … by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (Ep 4.14b).

The KJV’s phrase “sleight of men” (NASB “trickery of men,” ESV “human cunning”) uses the Greek word kubeia. It’s where we get our word “cube.” It comes from the use of dice in gambling and the associated cheating, trickery, fraud.

Nobody likes to be taken advantage of.

But like it or not, there are bad actors out there, who are more than happy to lighten your wallet. And in the field of theology, there are fraudsters who would like to make merchandise of you. It’s pretty obvious these days that professing Christians are suckers for such fraudsters, from miracle prayer cloths on down.

Sometimes they’re not after your money; sometimes they’re after your soul. Maybe they want your following; maybe they just want you to think as they do. But they peddle their doctrinal and practical perversity, and they attack the church “by craft, with an evil plan [methodia] to deceive”—they scheme to trick us into believing a lie.

God’s people are supposed to be streetwise enough that they don’t fall for the doctrinal legerdemain. And where does “streetwisdom” come from?

It comes from knowledge of Christ. Knowledge about him, and knowledge of him.

Too many Christians are still falling for Satan’s simple tricks: materialism, broken marriages, pride of recognition and acceptance. These are old tricks—which means Satan’s good at them, because he’s had a lot of practice—but precisely because they’re old tricks, we should be well aware of them and see through them.

Fool me once, and all that.

I occasionally use a little trick on my students when we’re talking about divine election and foreordination. I tell them to think of any positive number. Literally any one, from the billions available. Then I tell them to multiply it by 9. Then add up the digits of the product, and if the sum is more than one digit, add the digits again, until they get a single digit. Then subtract 5. Then take that letter of the alphabet—1 is A, 2 is B, and so on.

You with me so far? Ok, now think of a country that starts with that letter.

Take the second letter of the name of the country, and think of an animal that starts with that letter.

Then think of a color that animal could be.

Then I ask how many students are thinking of a grey elephant from Denmark, and there’s an audible gasp in the room.

I’m a mind reader—no, a mind controller, you see.

Nope. And you math people know exactly how the trick works. It’s all based on the fact that they multiply their number by 9.

For any multiple of 9, the digits will add up to 9. In magic, that’s called a “force”; no matter what they do, you’ve forced them to a certain result. They subtract 5 from their 9, and they have 4. The letter of the alphabet is D.

Now, I’ve learned that this trick isn’t as reliable outside of the US and Europe. Westerners tend to pick the country of Denmark, which is what I’m counting on. There’s Djibouti, and the Dominican Republic, and Dominica, and the DRC, but Americans and Europeans are highly likely to pick Denmark.

So the second letter is E, and they’ll probably pick an elephant rather than an ermine or an eel or an eagle or an elk.

And elephants are grey. Or at least that’s what everybody thinks.

It’s simple probabilities.

Don’t fall for it.

There’s one more directive in this passage. We’ll talk about it next time.

Part 5: The Short Range: Truth

Photo by Nagesh Badu on Unsplash

Filed Under: Bible, Theology Tagged With: church, Ephesians, New Testament, systematic theology

Church Has a Purpose, Part 3: The Short Range: Consistency 

September 5, 2022 by Dan Olinger Leave a Comment

Part 1: And It’s No Secret | Part 2: The Long Range 

God designed the church to grow—together—in unity and in the knowledge of Christ. What’s the process for doing that?

Paul gives us steps through which we work toward that goal. By using the term “steps,” I don’t mean to imply that they’re in series, so that we do the first one, and then, once we’ve accomplished it, we work on the second; rather, they’re presented in contrasted form: don’t do these things, but rather do this other thing instead.

I suppose I should start by acknowledging an unstated assumption here. I’ve assumed that the church hasn’t yet arrived at the long-range goal of unity in Christ. I suppose I could give evidences, but truthfully, I don’t know anyone who would argue that we’re fine just as we are. Both as individuals, and as a body, we’ve got issues. So I’ll just acknowledge that I haven’t proved that, and if anybody wants to argue otherwise, I’ll be happy to demonstrate it, after I’ve picked myself up off the floor.

So then. How do we make progress toward being what God has designed and equipped us to be?

For starters, Paul says, stop being children:

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (Ep 4.14).

Now, children are delightful. We all love their energy, their curiosity, their quickness to grasp new things, their fresh perspective on things.

Assuming, of course, said children are letting us get enough sleep.

We even have a word for those delightful qualities: childlikeness.

May there always be children.

But we don’t say, “Long live children”—because we want children to grow up; we want them to mature. We don’t want them to stay children, despite all our protestations that they grow up too fast.

Paul identifies a couple of specific ways that children, because they are immature and inexperienced, have negative qualities, things they need to outgrow.

First, they’re inconsistent, “tossed to and fro,” “carried about with every wind of doctrine.”

Wind can be a good thing. It can lift a 747, or more recently, an A380, right off the ground to “top the wind-swept heights with easy grace”; at a much more mundane level, it can help dry your laundry and save on your electric bill.

But it can also do a lot of damage. It can wipe out an entire town in 15 seconds. (In June 1998 I visited Spencer, SD, which a tornado had obliterated just like that a month earlier. The town was just gone.) It can topple a tree onto a car, killing everybody in it instantly. (That happened to a weather crew from a TV station here in Greenville a few years ago.)

You don’t play with dangerous wind.

And, Paul says, you don’t play with dangerous doctrine.

No need to be afraid—God leads his dear children along—but don’t be careless.

Ideas have consequences; doctrine matters. Existentialism brings self-centeredness and despair; polytheism brings confusion and fear; Jehovah’s Witnesses and members of the LDS Church belittle the person of Christ and thereby make themselves slaves to good works.

To press Paul’s illustration, little children can be tossed about despite their best determination to do right. I was, and I suspect you were too. Children are like that.

But we’re supposed to grow up.

Over the years I’ve known Christians, even pastors, who seem to be suckers for every doctrinal aberration that comes down the pike. I wonder if they’re constituted like the Athenians, who “spent their time in nothing else, but either to tell, or to hear some new thing” (Ac 17.21). The stuff they already know is boring to them; they want something new, something contrarian, something that will give them a buzz, something to get the adrenaline going, something to feed their love of conspiracy theories.

Something to catch their eye, to make them reach up from where they’re lying in their crib.

Nope. Paul says we need to mature out of that. We need to be stable in the things we already know, well founded, solid, standing firm against the winds of the day, able to provide support to one another in a storm.

As you might suspect, there’s more to come.

Part 4: The Short Range: Discernment | Part 5: The Short Range: Truth

Photo by Nagesh Badu on Unsplash

Filed Under: Bible, Theology Tagged With: church, Ephesians, New Testament, systematic theology

Church Has a Purpose, Part 2: The Long Range

September 1, 2022 by Dan Olinger Leave a Comment

Part 1: And It’s No Secret

When you were learning to drive, you tended to focus on the road immediately in front of you—a tactic that made you basically a reactionary, jerking the wheel in response to whatever suddenly popped into your field of vision. As you gained experience, you began to look farther down the road, your peripheral vision taking in pretty much everything from here to the horizon. It’s much less jarring to make tiny corrections with long-range significance than to react to every little thing as if it’s a crisis.

So we start with the long view, the big map, with the little tiny star that says “You are here.”

That’s what Paul does in this passage.

Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (Ep 4.13).

God’s goal for us as his people is that by the end of the story we will be grown up—mature. That’s what “perfect” here means.

Mature in what?

In unity.

We need to be united, inseparable, fiercely attached to one another, a band of brothers.

What’s the basis of our unity? Some people are united by their love for motorcycles, or quilts, or cocker spaniels, or Jamaican Blue Mountain coffee.

We’re united by our faith, and by our knowledge of the Son of God.

That statement needs some clarification, some delimitation.

In the Bible the term “the faith,” with the article, refers not so much to the fact that we believe as to the content of what we believe. To put it more bluntly, it refers to doctrine.

Isn’t that interesting. In Paul’s mind, doctrine isn’t something that divides. It’s something that unites. Because we believe the same things, we are pulled together and become inseparable.

I should note that this doesn’t mean that we agree on everything. The Scripture elsewhere urges each one to “be fully persuaded in his own mind” while extending grace to those with other convictions (Ro 14.5). No, “the faith” is the most important stuff, the doctrines that define Christianity, beginning with the gospel, which is “of first importance” (I Co 15.3-5).

That’s reinforced by the next phrase, “the knowledge of the Son of God.” The doctrines that are most central, our unifying principles, are those that have to do with the Son—who he is (person), what he is like (attributes), what he has done (work). It’s a truism that the easiest way to spot a false teacher is to ask him who he thinks Jesus is.

But I think Paul is saying more here than just that our Christology has to be right.

The word translated “knowledge” is epignosis, with a prepositional prefix that functions as an intensifier. Greek lexicons often render this word as “full knowledge,” “true knowledge,” “recognition.” I’d suggest that it means what we mean when we say, “Now I get it!”

A look at some other biblical passages that use the word reinforces this idea—

  • Through the Law comes the knowledge of sin (Ro 3.20).
  • They have a zeal for God, but not according to knowledge (Ro 10.2).
  • … with knowledge and all discernment (Php 1.9)
  • That you may be filled with the knowledge of his will in all spiritual wisdom and understanding (Co 1.9)
  • Ever learning, and never coming to the knowledge of the truth (2Ti 3.7).
  • … the full knowledge of everything that is in us for the sake of Christ (Phm 6)

So what is “unity of the knowledge of the Son of God”?

I’d suggest that when people know who Christ is, through his revelation of himself through the Word, and when through that knowledge they come to know him as Creator, Savior, Lord, Shepherd, Friend, they’re going to be drawn together into a unity that simply cannot be compromised.

And then they grow, united, as a single body, to a spiritual stature that is appropriate for the size of its head, who is Christ (Ep 1.22-23).

Now, how do we get there?

Paul has some very practical observations about that, which we’ll get to in the next post.

Part 3: The Short Range: Consistency | Part 4: The Short Range: Discernment | Part 5: The Short Range: Truth

Photo by Nagesh Badu on Unsplash

Filed Under: Bible, Theology Tagged With: church, Ephesians, New Testament, systematic theology