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.

__
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.

Prayer is Partnering with God

God asks us to ask him for the things we need, yet he already knows what we need before we ask him. (James 4:2, Matthew 6:8 for example.)  This seems paradoxical.  Yet, God's desire is for us to partner with him; not because he needs us, but because we need him. 

When we pray, we are partnering with God. Prayer helps us join in God's mission and will. We see this in Genesis with guys like Noah, Abraham, and others.  How about the partnership with Moses in Exodus? Nehemiah? The disciples in the Acts?  God brought his people into his plan for their own good even though he did not need to.  Even today, God brings you into his plans as a partnership for your good. But it is important to remember that this is the most unequal partnership we could imagine.  We bring nothing to the table and God brings everything.  It's almost shocking that we hesitate to partner with God.  

Prayer is entering into a partnership with God. Be praying!

Christian Suffering 1 Peter 4:12-19

The Christian life is no bed of roses.  From time to time, followers of Jesus Christ face fiery trials and in these trials we sometimes find ourselves confused.  We ask questions like, "How can God let me suffer like this?" or, "Doesn't God even care that I'm suffering?" or maybe even, "Am I suffering because God is punishing me for something?"  In our times of difficulty, these questions become more than questions, they often become our way of inditing God.  But before we throw down accusations, we really aught to re-think Christian suffering.  

What often troubles us is why Christians suffer.  It's a serious questions and one worth wrestling through.  1 Peter 4:12-19 is one of the great texts that helps us come to a better understanding of God's will and purpose in our fiery trials. 

I recently preached on this topic at Risen Life Church in Salt Lake City.  If you're a Christian, you've likely suffered, are suffering right now, or will suffer sometime in your future.  If this is you, it is my hope that this sermon may be helpful to you. 

Christian Suffering -- 1 Peter 4:12-19

How Does the Kingdom Grow?

Books on missions and evangelism could fill libraries and bookstores, pastor's shelves and recycle bins.  Many of these books are very good, but I've found most the ones that I've read are more focused on a new plan.  Do we need a new plan?  These books talk a lot about Kingdom growth, but how does God's Kingdom grow?  The Jesus often discussed Kingdom growth and used illustration like light, seeds, and yeast.  He seemed to teach that the Kingdom grows one person at a time as God's people bring the light into dark places.

The above example is how the Kingdom could grow in Salt Lake City, Utah, but the idea applies everywhere in the world.  We are called to be light in dark places.  Our relationship with Christ should be spilling over everywhere we go.  Be filled with Christ and let your relationship with him overflow into all the places you go and wherever you find yourself.

Book Giveaway: Brothers, We Are Not Professionals

[Update: Jason Benson is our winner!  Thanks for participating.] 

Salty Believer Unscripted, the podcast, is giving one lucky winner a free copy of the newly expanded and revised, Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry by John Piper.

This book is not limited to pastors, or just for brothers for that matter.  Many the chapters have great application for the Christian life.  You may read a review here or purchase a copy (if you don't win) here.

The winner will be chosen from the entries at random on March 5th, 2013, notified, and announced on a later podcast of Salty Believer Unscripted.  B&H Publishing Group will send a new paperback copy directly to the winner.  (The winner will be required to privately supply a mailing address upon notification.)

Contestants may enter by completing one or more of the 6 entry methods below.  Completing each individual method will count as one entry, but completing the same option multiple times will still only count at a single entry.  Completing multiple entry methods will increase your chances of winning.  Good luck!

To enter, complete one or more of the following:

1.  Visit SaltyBeliever.com and contact Bryan Catherman via the Contact Me form.  Let him know you'd like to be included in this book giveaway contest. 

2.  Visit EntrustedWithTheGospel.com and contact Jared Jenkins via the Contact Me form.  Let him know you'd like to be included in this book giveaway contest.

3. Share this book giveaway contest on Twitter. Click here to Tweet this contest on Twitter.

4. Share this giveaway contest on Facebook. Click here share this contest on Facebook.

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Brothers, We Are Not Professionals

Piper, John. Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry. Nashville, Tenn: B&H Publishing Group, 2013.

John Piper has penned more than 50 books to include, Desiring God, Don't  Waste Your Life, and The Future of Justification.  He is the pastor of preaching and vision at Bethlehem Baptist Church, served as the a professor of Biblical Studies at Bethel College in St. Paul, Minnesota, and is the founder of Desiring God Ministries.  He holds a Doctorate of Theology from the University of Munich and is presently the chancellor of Bethlehem College and Seminary.  Often called 'A pastor to pastors' Piper has re-released his 2002 publication, Brothers, We Are Not Professionals, now updated and expanded. 

John Piper discusses the re-release of Brothers, We Are Not Professionals:

In addition to some revisions, Piper added six more chapters.  Chapter 4, 'Brothers, God Does Make Much of Us,' and Chapter 6, 'Brothers, God Is the Gospel' were added for theological reasons. In his pursuit of being a better preacher, he added Chapter 13, 'Brothers, Be Bible-Oriented--Not Entertainment Oriented Preachers' and Chapter 18, 'Brothers, Pursue the Tone of the Text.'  For family reasons relating to his sanctification, he added Chapter 22, 'Brothers, Help Them Act the Miracle.'  And for personal reasons, he added Chapter 27, 'Brothers, Bodily Training is of Some Value' (xi). 

Piper opens with a charge against today's pastorate: "[...] the pressure to 'professionalize' the pastorate has morphed and strengthened" (ix).  He goes on to ask, 

"Is there professional praying? Professional musing on the depths of revelation? Professional treasuring the riches of Christ? Professional walking by the Spirit? Professional exercise of spiritual gifts? Professional dealing with demons? Professional pleading with backsliders? Professional perseverance in a hard marriage? Professional playing with children? Professional courage in the face of persecution? Professional patience with everyone?" (ix-x)

His questions are good.  Ministry does, he argues, have a side of professionalism, but these are in "areas of competency where the life of faith and the life of unbelief overlap" (x).  Professionalism in other areas need not be compartmentalized.  "These are not marginal activities in the pastoral life;" writes Piper, "They are central.  They are the essence" (x).   Therefore, Piper sets out to make two primary arguments with this book.  The first is, "professionalism should always be marginal, not central; optional, not crucial" (x).  The second is like it.  "The pursuit of professionalism" he argues, "will push the supernatural center more and more into the corner while ministry becomes a set of secular competencies with a religious veneer" (x).  Thirty-six short chapters follow to fill out the details of his thesis. 

Most pastors today are likely dealing with the very issues Piper sets out to reshape.  That being the case, this book is a helpful tool for pastors.  One gets the feeling while reading Brothers, We are Not Professionals, that Piper is simply putting all the aspects of ministry that interest him on paper to help the next generation.  But this is not to say that this book is limited to pastors alone, or just for brothers for that matter.  Many (but not all) the chapters have great application for the Christian life.  Those in positions like worship leaders, teachers, small group hosts, or other ministry areas will benefit from this book.  Men leading in their homes will find this book compelling.  And women will have just as many areas of application as the men, although Chapter 35, 'Brothers, Love Your Wife' may need some adaptation. 

Piper is honest about his own walk in ministry, which is most likely why this book is as compelling as it is.  There is not one single word that is not backed by his emotion, passion, and service to the Kingdom.

One criticism however, might be that a small selection of the chapters are 'Piper specific,' that is, rather specific to his ministry.   For example, "Brothers, Sever the Root of Racism" and "Brothers, Blow the Trumpet for the Unborn."  While both of these issues are extremely important and obviously a passion of Piper's, they provide very little instruction for issues to which other pastors may be called in other times, cultures, and places. Racism and abortion must be ended, but what about those serving to eradicate issues of poverty, the sex-trade, illiteracy, child labor, violence, drug addiction, or many other ills in our fallen world today? While I appreciate Piper's call to the two above mentioned issues, understanding better tools to fulfill other passionate callings may have been helpful for those in circumstances where additional matters must be addressed.

Apart from this fairly insignificant criticism,  Brothers, We Are Not Professionals, is a fantastic work and well worth the time to read.  It is a must read for pastors and I also highly recommend it to those not serving in the paid pastorate.

ATTENTION: In partnership with B&H Publishing Group, Salty Believer Unscripted, our podcast, is giving away a copy of this book.  Here's more info. 

For other book recommendations, please visit the SaltyBeliever.com resource page. 

* A copy of this book was provided in exchange for a review; however, the content and quality of the review were completely as my discretion.