Evening and Morning

"And there was evening and there was morning, the first day"  (Genesis 1:8, ESV)  If we were to keep reading the first chapter of Genesis, we would find this statement restated five more times with only the word "first" exchanged for a second, third, forth, and so-on.  This chapter suggests that the day starts at evening.  Hebrew tradition holds to the same.

We in the West tend to believe and act as if the day starts when we wake up in the morning.  Our picture suggest that nothing has happened until we enter the day.  Some of us even act as if the day hasn't started until we've had some coffee and wake up a bit.  And then we seem to think that the day is over when our head hits the pillow.  Night, or more accurately, the time when we're sleeping and getting some rest just doesn't count.  But this is in no way the case!

In his book, Working the Angles: The Shape of Pastoral Integrity, Eugene Peterson looks at our pattern of day and night compared to the Hebrew view shaped by the biblical picture. At one point he says,

"The Hebrew evening/morning sequence conditions us to the rhythms of grace.  We go to sleep, and God begins his work.  As we sleep he develops his covenant.  We wake and are called out to participate in God's creative action.  We respond in faith, in word.  But always grace is previous.  Grace is primary.  We wake into a world we didn't make, into a salvation we didn't earn.  Evening:  God begins, without our help, his creative day.  Morning: God calls us to enjoy and share and develop the work he initiated.  Creation and covenant are sheer grace and there to greet us every morning."[1]     

The idea Peterson shows his readers is good:  The day doesn't start when we wake up.  In fact, we enter the day sleeping, resting, unaware of what God is doing has he starts the day.  We are given the opportunity to wake to a day already spoken into creation and we did nothing to make it happen.

As we see the simple rhythm of evening and morning, we begin to position ourselves into the reality of who we are and who God is.  We also see how merciful God is, daily.  Additionally, as we begin to see that God gives us rest every day--even letting us enter the day with rest rather then earning rest after a long, hard day's work--we should begin to see the necessity of this rest pattern in the week.  When we rest, God is working.  When we take a day to Sabbath, to stop and rest, we must see that God is in action.  This keeps us in right thinking.  And we aught to see this rhythm is the same for the month, and year, short and long seasons.

The day begins at night.  We're sleeping, resting, and in dreamland while God is speaking new mercies, speaking a new day into creation for us.  We do nothing to start the day; we only get to enter into what God has created for us.  And there was evening and morning, a new day!


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1.  Peterson, Eugene.  Working the Angles: The Shape of Pastoral Integrity. Grand Rapids, Mich: Eerdmans Publishing, 1987. 

* Photo of the Sunrise was taken by Henry Mühlpfordt and is registered under a Creative Commons License.

Failing to Consult God

Joshua 9 contains a fascinating narrative about the a ploy hatched by the inhabitants of Gibeon to fool Joshua into a a peace treaty.  After the ambassadors of Gibeon arrive looking as if they had traveled from a great distance, they convince the people of Israel (to include Joshua) that they were not in fact people of the promised land.   Joshua was waring against those living in the promised land under the orders of God, but these people played themselves off as potential neighbors.  The problem however, is that they started out with bad provisions and worn out sandals in an attempt to fool Joshua and it worked.

Verse 14 contains the lesson of this narrative.  It reads, "So the men took some of their provisions, but did not ask counsel from the LORD" (Joshua 9:14, ESV).  It looks as if the Israelites sampled some of this bad bread from themselves and were convinced.  Some commentators content that they may have even shared a meal with the bad provisions as a part of this pact.  Using the false provisions provides a parallel for the poor agreement but more significantly is the second part of this sentence, "but [they] did not ask counsel from the LORD."  They did this under their own power without praying about this serious decision.  

It is a good picture for us today.  We should be consulting with God, that we would work and act in accordance with his will rather than our own.  James writes that we should ask for wisdom (James 1:5), something that was clearly lacking in the Joshua account.

What Evangelicals Can Learn From Mormons

We Evangelicals can learn a lot about ourselves by observing those around us.  This is not to say that we simply look at what others are doing and replicate their behavior; but instead, we aught to examine others and evaluate strengths, weaknesses, opportunities, and threats in what we see.  We should be able to look with a critical eye for the positives and negatives and what the outcomes of a particular behavior or belief may be if carried out to its logical conclusion.  And of course we must be able to stand any believe or practice against biblical teaching.  Then, once we have engaged in this examination, we should be able to apply our findings to ourselves.  How do we stack up against the same critical evaluation?

The advantage of starting our observation with others and then bringing ourselves under the same microscope is that this methodology allows us to determine what the standards should be without tainting our study with our own biases and desired outcomes.  Of course we will still have biases and preconceived ideas, but they are often easier to identify when they are not as close to home.    

Jared Jenkins (www.EntrustedWithTheGospel.com) has engaged in just such a study, posted under the topical title, "What Evangelicals Can Learn From Mormons." I highly recommend you have a look.  In addition to Jared's written examination, we have recorded a Salty Believer Unscripted series that runs parallel to his posts, for the most part.  I would like to invite you to join us in an unscripted conversation about what Evangelicals Can Learn From Mormons.  And based on the opening paragraphs of this post, it may not be what you think. 

What Evangelicals Can Learn From Mormons
-- What Evangelicals Can Learn From Mormons: Introduction audio
-- What Evangelicals Can Learn From Mormons: Weakness audio
-- What Evangelicals Can Learn From Mormons: Family audio 
-- What Evangelicals Can Learn From Mormons: Missions (Part 1) audio
-- What Evangelicals Can Learn From Mormons: Missions (Part 2) audio
-- What Evangelicals Can Learn From Mormons: The Franchise audio
-- What Evangelicals Can Learn From Mormons: Moralism audio 

If you are LDS and feel we have misrepresented your beliefs or practice, we highly encourage you to contact us and let us know.  We are happy to chat with you and would like to be as fair as we are able.  You can contact me here.


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*Photo by Peculiar Light is registered under a Creative Commons license and used by permission.

Mission: Utah 2013

May 28, 2013.

Join us for Mission: Utah 2013!  Mission: Utah is both a week-long mission trip and training as well as a weekend conference.

Week-Long Mission Trip:
We already have a few churches from around the country making their way to Utah July 17-24, 2013 to learn about Utah and how we're working to reach the communities around us.  These groups will work alongside other local teams during this week of training, service, and evangelism in Salt Lake City and the surrounding suburbs.  As the week begins, we'll be learning about the LDS culture, polygamy, the outdoor-worshiping pagans, church planting in this part of the Lord's Vineyard, and much more.

From touring the heart of Mormondom at Temple Square to rock climbing some of Utah's most beautiful views to working alongside former polygamists on ministry homes to fellowshipping with other believers from around the country to engaging in a variety of evangelism on Pioneer Day (a Utah holiday more popular than the 4th of July), this should be a full, interesting, and informative week.  Youth, college, and adult groups are already slated to sleep at the Risen Life Church building and there's still room or you can obtain your own housing.  Apart from your transportation and food, the only cost is $15 for the weekend conference (which includes lunch on Saturday and Sunday as well as a goodie bag) explained in more detail below.

Here's more info on the Week-Long Mission and Conference:  

SIGN UP OR GET MORE INFO HERE

Weekend Conference: 

But if you can't make it for the week, right in the middle of the Week-Long Mission trip is a Weekend Conference. Whether you will be traveling or you're local, this is a great weekend opportunity.  Saturday will start with a panel on Mormonism and the LDS Culture.  Guest speakers include Sandra Tanner (Utah Lighthouse Ministries), Ross Anderson (Alpine Church),  Dr. David Rowe (The Vine Institute), and Randy Sweet (Mormonism Research Ministry). Following the panel, each of our speakers will host a break-out session from which to choose.

Lunch will be provided and afterwards we'll have 6 church planters in various stages of Utah church planting discussing what it takes to plant a church in Utah and reach this community for the gospel.  The planters include Ross Anderson (Alpine Church), Adam Madden (Christ Fellowship), Bobby Wood (Redemption Church), Shawn Bagley (Gateway Community Church), Brent Captain (Salt Christian Church), and Jason Benson (Real Life Church).  Each of these planter will host a break-out session as well.  We'll break for dinner and reconvene for a worship service hosted by Robert Marshall.

On Sunday, you'll be encouraged to worship with us at Risen Life Church and/or with one of the 6 churches represented by the planters.  Then on Sunday afternoon, we'll spill out all over the valley to engage in front-yard barbeques, where missionaries engaging in the Week-Long Mission will have already made contact with the neighborhood. The total cost of the Mission: Utah Weekend Conference is only $15 and includes lunch on Saturday and Sunday.

Here's more info on the Weekend Conference:

SIGN UP OR GET MORE INFO HERE 

Bonus:  If you have Pioneer Day (July 24th) off work, we'll be out in the community and you're invited to join us!  

Praying With the Psalms

Praying with and through the Psalms is certainly not a new idea; in fact, it goes all the way back to the time when the various psalmists were recording each psalm for generations of God's people to come.  And by praying with the Psalms, we can enter into a rich, robust prayer life that will serve to deeply grow our relationship with the Living God. 

If you have never prayed with the Psalms, I would like to challenge you to start.  Pick up your Bible and either turn to your favorite psalm or psalm or wherever and start reading.  Then, when you're ready, start praying.

Lord, Help My Unfaithfulness!

Mark 9:14-29 shares a account of a father who takes his demon possessed son to Jesus for a healing. At one point, the man says to Jesus, "But if you can do anything, have compassion on us and help us" (Mark 9:22b, ESV).  In the next verse Jesus responds, "If you can! All things are possible for one who believes." And we are left with a picture of doubt and hope.

Prayer, at times, might also look like an act of doubt and hope.  At times, as we pray, we may find ourselves wondering, "God, if you hear me. . . "  What a statement!  Based on the picture in Mark, I suspect God's response is "If I hear you!"  But the amazing statement from the man with the demon possessed son should be our model in these moments of doubt in prayer.  That man responded, "I believe, help my unbelief!" (Mark 9:24b, ESV).

In our moments of doubt in prayer, we should cry out in prayer, "God, I have faith, help my lack of faith!" 

Community in Prayer

Prayer is amazing in how much it shapes our lives and communities. Prayer in fact, has an aspect of community built into it by God's design.  It's called intercession.  As we interceded for others in prayer, we grow toward our attitude toward others.

As we see that Moses stood in the gap for others in Psalm 106, we get a picture of just how important praying for others really can be; but throughout the New Testament, we see how natural this is within Christian community.  James 5 actually gives us a command to ask for prayer, pray for others, and pray together.

Community is found as one aspect of our prayers.  

Praying Boldly

If God were to grant you all of your prayer requests, what would change for God's Kingdom?  Would lost people get found?  Would a broken world be redeemed?  Would God's glory be seen in mighty ways?  How boldly are you praying?  

I'd like to encourage you to pray boldly, for the glory of God!  

Filling the Bucket: How to Research for a Paper (or Sermon or Lecture)

I've posted portions of many of my papers on this website as I was marching my way through Liberty Baptist Theological Seminary.  As a result, I now see specific spikes in traffic on certain pages, suggesting that somewhere in the world a Bible college or seminary professor has assigned a similar paper.  I wonder how many attempts are made to plagiarize from this sight?  I hope instead, students are simply looking to see what others have done and find sources and points they might not have previously considered.

Occasionally I get questions about writing papers or finding resources.  Living in Salt Lake City, resources are a little more difficult to come by.  BYU has the closest library of religion but the materials I needed from BYU could only be found on the comparative religion shelves next to the rows and rows of LDS materials. (By no means are they shelved together; and in fact, they're separated by all the other religions of the world.)

I also receive questions about doing well in seminary and having any kind of life. Therefore, I thought I would share the method I found most helpful while living with limited resource books, under crushing deadlines.

If you're in seminary, you're working full-time, and you have a wife and two kids, you've got to find methods to work fast or you'll go down in flames.  It would be nice to have ample time to fully read and re-read many books on whatever topic you're writing on, survey every piece of material ever written, request library loans from other parts of the country, travel to rare manuscript museums, and thoughtfully compare everything you find.  That, however, is called a dissertation and you should keep in mind people take years to write them.  You are most likely writing a 6 to 25 page paper and you'll have 5 more this semester alone.  You don't have the luxury to mosey through your topic or deal with it as thoroughly as you'd probably like.  If writing a seminary paper were archeology, you'd be working like Indiana Jones. 

The key to a good paper is getting a full bucket of information and then finding the exact right thimble's worth to print.  The same is true for a sermon, lecture, or discussion lesson.  But filling the bucket can be very time consuming.  Here's how I did it in seminary (and often still do it for sermon or class preparation):

How Much Should I Pray?

How much should I pray?  Should my morning prayer time be 30 minutes or an hour?  How much is enough prayer?  There are books that try to answer this question as if there's a special formula, but the book that we should use as a guide is the Bible.  The funny thing however, is that these are not the questions the Bible answers because these are the wrong questions.

There is no formula.  It's not about time or quantity or fulfilling a requirement of length or brevity.  It's about a natural relationship and a longing to spend personal time with our Creator.

So as you examine your prayer life, it may be best to examine your relationship with God first. Then the rest of the questions will probably answer themselves.

The Sovereignity of Grace by Arthur C. Custance

Custance, Arthur C. The Sovereignty of Grace. Grand Rapids, Mich: Presbyterian & Reformed Publishing Co. with Baker Book House, 1979 [2nd ed., on-line. Corrected, edited, and reformatted.] 

Arthur Custance (1910-1985) was a name foreign to me until only recently.  None of his books were required reading in seminary; never did his name appear in a citation.  While The Sovereignty of Grace is now available to read for free on-line, it appears in few public libraries, if any.  It's basically out of print and out of circulation.  Yet, when a respected friend told me Custance was among his favorite authors and he had two copies of this particular book but couldn't bring himself to read it for fear of being convinced of his argument, my interest in Custance was born. 

As it turns out, Author Custance has written a few books on a wide range of topics.  Some of his other titles include Two Men Called Adam, Seed of the Woman, Without Form and Void, Journey Out of Time, and Mysterious Matter of Mind.  The Doorway Papers is a 10-volume collection of other scholarly writings on science and religion.  Redeemer University College is home to the Arthur Custance Centre and a website, www.custance.org is dedicated to preserving his memory and selling his books.  Some are available to be read on-line, which is how I journeyed through The Sovereignty of Grace.

While many of Custance's titles appear to hold a strong scientific-theological marriage, The Sovereignty of Grace is far from that relationship.  Instead, Custance explores the theological topic of the order of salvation through a historical and biblical trek, the likes few have of done so thoroughly.  Rather than beginning from a foundation of the more recent 'Armenianism v. Calvinism' debates, he begins with Scripture.  Then he revisits Scripture with serious examination and the theology associated with it through a historical path starting with Paul, moving through the ideas of Augustin, and then on by way of many, many theologians, eventually getting to John Calvin.  By the time Calvin is reached, one is left with the impression that Calvinism is mistakenly credited to the wrong man.

The Sovereignty of Grace Abstract opens with the line, "In this study ELECTION and PREDESTINATION are not cold, austere doctrines but the vibrant heart of the Gospel."[1] Everything that follows stands in complete agreement with this opening proclamation.  While many who disagree with Custance's detailed argument may find offense and the mastery of his thesis and the bold stand which he takes upon his convictions of Scripture, there is nothing in Custance's words that intentionally attack his opponents themselves or demonstrate a lack of respect.  His target remains keenly focused on the theological matter before him and his convictions are clearly demonstrated.  Yet, even I who agree with his argument on the order of salvation and understanding of election and predestination at one point felt offended by his boldness, feeling sympathy for my Christian brothers and sisters holding the very theological position being utterly destroyed by the evidence.  However, as I continued to read and grew even more convinced by Scripture, I began to wonder why we don't feel this same sympathy for those to stand with Pelagius and works-based salvation, or for those who claim that Jesus is but one way to salvation? (Rather than the only way.)  It is a complicated matter, but through Custance thorough handling of Scripture as well as his research though history, I believe it is okay to take a stand against what Custance argues is an unbiblical position, without being mean or disrespectful to those who hold the position.  After all, Custance's overarching point of the entire book is that we must depend upon God's Word to dictate the truth rather than our desired outcomes driven from deep within our hope to hold on to misunderstood 'freedoms.'

More on Ordination

Some time ago, I wrote on ordination.  Recent events and additional study has afforded me more opportunity to think about the topic and add some additional comments.

Although the practice of commissioning, setting apart, or ordaining is found in both the Old and New Testaments, I believe that the best understanding for Church operation today is found in the New Testament. There is a long tradition of ordination within many Christian denominations, yet the Bible must be our authority above tradition.  And interestingly enough, I don't think many of our traditions hold closely to what we find in the Bible, which is why I can use commissioning, setting apart, and ordaining as interchangeable words, whereas many traditions cannot. 

In Mark 3:13-19, Jesus choose and appointed twelve servants to do a number of tasks including preaching and casting out demons. Acts chapter 6 shows that seven servants were chosen to minister to the Church as deacons. Once identified, they were presented to the Apostles. The Apostles then “prayed and laid their hands on them” (Acts 6:6, ESV). An event recorded in Acts 13 shows that after worshiping and fasting, the Apostles were instructed by the Holy Spirit to “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2, ESV). Here, God called and set apart two individuals for His appointed tasks. The Acts 13 passage continues, “Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:3, ESV). We see that prayer and fasting came after God’s call but before sending Barnabas and Saul off to do the work for which they were called. A picture of submission to God’s call for Barnabas and Saul, unity among the body, and communal support, prayer, and encouragement is presented as the leaders laid hands on those called to a specific God-appointed task.

Therefore, it seems that a commissioning, setting apart, or ordination of a team or individual is a public recognition of God’s choice and calling for a specific ministry purpose, varying in qualifications, scope, duration, and authority. As we find in the Bible, this purpose may be as diverse as going ahead of Jesus and proclaiming the gospel in every town, leading as an elder, distributing bread, or embarking upon a missionary-church planting journey. Each of these callings served the church in different ways, for differing periods of times, requiring different qualifications, with different levels of necessary authority. And each of these tasks, some being more specifically defined while others less so, held criteria and qualifications that were to be met within the individual, primarily dealing with character. However, in every case, it is clear that ordination is nothing more than acknowledging a calling already set by God.

We often seek a single qualification for the role of ordination.  We ask questions like, "Who can be ordained?"  Often conversation turns toward the question, "Does this church or that church ordain women?"  The difficulty with these single issue questions is how much broad-brush thinking they require.  We need to take a deeper look at our definitions and the qualifications set for the various callings.  And within the proper definitions and qualifications, understand the reasons necessary for ordination.

The ministry of a deacon, for example, greatly varies from that of the elder, as does the ministry of many other ministers within specific Church related service. By God’s design, the qualifications and responsibilities are as equally diverse as the various callings. It is my understanding that called men and women of godly character may serve as commissioned ministers within the Church, still working under the leadership of the elders. Godly men and women who meet the qualifications of 1 Timothy 3:8-13 may serve the Church as deacons. And called, godly men who meet the qualifications 1 Timothy 3:1-7 and Titus 1:5-16 may serve in the leadership office of elder. All of the Lord’s faithful servants are equal in value, regardless calling, although he or she may be called to different ministries for the benefit of the Church and glory of God.  And when we view ordination in this light, it helps us solidly answer many of the questions that seem so divisive lately.


* The photo of "Ordination of a Bishop" was taken by M. Bastien is registered under a creative commons license and is used by permission.

Pray and Watch - Colossians 4:2

What's my evangelism plan?  How do we engage in evangelism at Risen Life Church where I'm a minister?  We Pray and Watch.  We pray specific prayers for the lost and watch for the opportunities God may provide. In general, we encourage people to pray for five people with whom they have some kind of contact, whether it's a family member, co-worker, neighbor, the lady poring your coffee, or whoever.  Then when those opportunities are presented, we faithfully and boldy act in ways appropriately called for with confidence in the gospel of Jesus Christ.  That's it; nothing fancy.

Many people hear this and say, "It's too simple."  They argue that there should be complex planning and training and books and tracts and so-on.  "Evangelism means we do hard stuff," they say.  "If we don't roll up or sleeves and get to work, people will go to hell," some even shout, trying to guilt God's people into doing the work God says he does.  It's interesting how often people would prefer to go under the power of their own steam rather than trusting God. It's our default position. (I find myself battling this thinking often as I tend to have the same desires.) It's amazing how little weight some 'evangelism programs' give to prayer.

But the Bible shows us how amazing prayer is.  We see that we are called to partner with God, not do the job apart from him.  Jesus builds his Church while we are asked to be faithful.  So we should be faithful and we must trust that he will build his Church.

I would like to encourage you to pray and watch.

Prayer is Relational

The Bible is full of prayers. Herbert Lockyer says, "Exclusive of the Psalms, which form a prayer-book on their own, the Bible records no fewer than 650 definite prayers, of which no less than 450 have recorded answers."[1] As early as Genesis 4:26 we read that "people began to call upon the name of the LORD." Recorded prayers allow the student of the Bible a glimpse of the prayers of others, at times providing the specific words and at other times only demonstrating that the individual engaged in prayer of some sort. Even communication between the Godhead—the Father, Son, and Holy Spirit—is made available to us in the written Word. Biblical instructions include praying often (without ceasing in fact), with faithfulness and hope, for others and ourselves, in line with God's will, with and without words, and by divine help. We're given specifics for which to pray. The prayers of the Pharisees are condemned, and we hear warnings about wrongful prayer. We even read about disciples learning directly from our Savior specifically about how to pray. Yet in a book loaded with prayers, there is no clear and obvious definition of what prayer actually is.

For centuries theologians have attempted to define prayer. They diligently examine the various prayers contained within the Canon as well as the instruction and teaching on prayer. Through their findings, they've come to an understanding of prayer and attempt a definition. For example, Wayne Grudem says, "Prayer is personal communication with God."[2] Millard Erickson argues that "Prayer is in large part, a matter of creating in ourselves a right attitude with respect to God’s will."[3] Appealing to Psalm 27:8, John Mueller suggests the definition is, "the communion of a believing heart with God."[4] And John Calvin, while not providing a clear definition of prayer, still says it is, "a kind of intercourse between God and men."[5] As varied as all of these definitions are, they all seem to get at the same thing: a relationship between God and man.

God desires to be in relationship with his creation. Nothing in the Bible could be clearer. In fact, the Bible itself—God's Word—is a merciful revelation intended as a mechanism of communication that draws us into a relationship with its divine Author. God is reaching out to us, calling us into a relationship with himself. Prayer is an important aspect of this relationship.

Jesus teaching was purposed to draw all men into a salvific relationship with the Trinity. Notice that Jesus proclaims, "Your Father knows what you need before you ask him" (Matthew 6:8); but James 4:2 says, "You do not have, because you do not ask" and 1 Thessalonians 5:17 instructs that we should "pray without ceasing." Is this some kind of contradiction? Why would God want us to pray if he already knows our needs? Because he wants a relationship with us! Jesus paints a beautiful picture of this relationship in Luke 11:9-13:

"And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"

Do you see the relational factors in Jesus' plea? “Ask!” he says, as if almost begging. And look at the question and answer that follows. Father, children, good gifts. Jesus desperately wants his disciples to enter into this relationship and he wants them to pray.

Prayer is about a relationship with God.

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1. Herbert Lockyer, All the Prayers of the Bible: A Devotional and Expositional Classic (Grand Rapids: Mich, Zondervan, 1959), Publisher’s Forward.  
2. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Mich, Zondervan, 1994), 376. 
3. Millard Erickson, Christian Theology, 2nd ed. (Grand Rapids: Mich, Baker Academics, 1998), 431.
4. John Theodore Mueller, Christian Dogmatics (St. Louis: Miss, Concordia, 1934), 428-429.
5. John Calvin, Institutes of the Christian Religion (Peabody: Mass, Hendrickson, 2008), 564.