Author Archives: Phillip Powers

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For to me, living is Christ and dying is gain. ~Philippians 1:21

11/17/2019

On Psalm 119.17-24 (Gimel)

¹⁷Deal generously with your servant
so that I might live;
then I will keep your word.
¹⁸Open my eyes so that I may contemplate
wondrous things from your instruction.
¹⁹I am a resident alien on earth;
do not hide your commands from me.
²⁰I am continually overcome
with longing for your judgments.
²¹You rebuke the arrogant,
the ones under a curse,
who wander from your commands.
²²Take insult and contempt away from me,
for I have kept your decrees.
²³Though princes sit together speaking against me,
your servant will think about your statutes;
²⁴your decrees are my delight
and my counselors.

In the third stanza, ג (gimel), our psalmist begins with what seems to be a condition to his obedience. Verse 17 reads, “Deal generously with your servant so that I might live; then I will keep your word.” However, we must not read this is a quid pro quo request. Our psalmist is not basing his obedience on the condition of God’s grace. He is not saying, “if you do this for me, then I’ll do this for you.” The footnotes in the NET Bible state that the cohortative verbal forms in this line indicate purpose or result. In other words, our psalmist is requesting the empowerment of God’s grace so that he will be able to keep God’s Word. This understanding is confirmed in verse 18, where we read, “Open my eyes so that I may contemplate wondrous things from your instruction.”

This is a much needed corrective in the contemporary understanding of the role of obedience in the Christian life, that the empowerment of God’s grace precedes all our effort to obey. Grace results in obedience, and not the other way around, because that would be legalism. In other words, what our psalmist is requesting is exactly what we have been given in the New Covenant. In Ezekiel’s description of the New Covenant (36.24-30), we read, “I will put my place my Spirit within you and cause you to follow my statues and carefully observe my ordinances” (verse 27). And the Apostle Peter confirms, “His divine power has given us everything required for life and godliness through the knowledge of Him who called us by His own glory and goodness” (2 Peter 1.3).

And why is this gracious empowerment necessary? Well, our psalmist gives us the answer in verse 19, “I am a resident alien on earth.” The word is variously rendered as “foreigner”, “sojourner”, “stranger.” In other words, our psalmist understands that this world is not his native home, that his values, convictions, and principles are of another reality altogether. As he says, “I am continually overcome with longing for your judgments.” However, he also understands that while we live “on earth”, it is so easy to become distracted, confused, and misdirected in our lives, which is why we need the constant favor of God’s empowering grace to regularly reorient our perspectives. As our psalmist understands, “you rebuke the arrogant, the ones under a curse, who wander from your commands” (verse 21).

Of course, our psalmist knows that walking to the beat of God’s drum will necessarily result in misunderstandings, in ridicule, scorn, and contempt. One person’s obedience must necessarily expose someone else’s disobedience, and when that happens, we can automatically expect to face opposition. But our psalmist knows the source of his strength, “Your decrees are my delight and my counselors” (verse 24), and so he prays, “Take insult and contempt away from me, for I have kept your decrees” (verse 22). The psalmist understands that the one who has so graciously empowered his obedience will also graciously protect and sustain him through any circumstance.

This should be the perspective of every follower of Jesus. We are strangers living in a foreign land; we do believe, speak, feel, and behave according to another reality. We are “continually overcome with longing for [His] judgments.” And as long as we live in this already/not yet season, we can trust that our God will empower us for obedience by His grace, even while He sustains us to perfection in glory.

For further study:
Introduction/Overview
Psalm 119.1-8
Psalm 119.9-16

8 Comments | tags: Christian Life, Grace, Meditation, New Covenant, Obedience, Phillip Powers, Psalm 119, Spiritual Formation | posted in Bible Exposition, Psalm 119, Spiritual Formation

10/30/2019

On Psalm 119.9-16 (Beth)

By Phillip Powers

⁹How can a young man keep his way pure?
By keeping your word.
¹⁰I have sought you with all my heart;
don’t let me wander from your commands.
¹¹I have treasured your word in my heart
so that I may not sin against you.
¹²Lord, may you be blessed;
teach me your statutes.
¹³With my lips I proclaim
all the judgments from your mouth.
¹⁴I rejoice in the way revealed by your decrees
as much as in all riches.
¹⁵I will meditate on your precepts
and think about your ways.
¹⁶I will delight in your statutes;
I will not forget your word. (CSB)

The second stanza of Psalm 119, ב (beth), begins with a verse that has probably been drilled into the mind of every young man who has ever struggled with his thought life. But clearly these verses have application beyond that one application. In the wisdom literature, the word “young man” (verse 9) is metaphor for anyone who is naive, inexperienced, ignorant, or unlearned. And so, here in this stanza, the psalmist is reflecting on how the Word of God trains us in the way of purity. Of course, the basic assumption here is that a “young man” would want to keep his way “pure”, that this is understood as something that is both desirous and beneficial.

Now, purity here is simply another way of saying holy, and it is God’s clear expectation that His people will be holy, even as He is holy. (c.f. Leviticus 11.44-45, Matthew 5.48, 1 Peter 1.16). As it pertains to God, holiness refers to His divine otherness, that He is set apart, unique, and wholly different from His creation. However, it is much more than that; it also implies His moral rectitude, His absolute sinlessness, the unassailable perfections of His character. And we are told to be holy, even as He is holy. So, as it pertains to us, as believers in Jesus, it refers to the distinction of our behavior, values, and attitudes over and against the world. As James writes, “Pure and undefiled religion before God the Father is this: … to keep oneself unstained from the world.” (James 1.27)

And, how can we keep ourselves unstained from the world? Answer, “By keeping your Word.” But, the “keeping” that our psalmist has in mind here is much more than a rote dutiful obedience. No, it is to be sought with all the heart (verse 10), treasured in the heart (verse 11), and proclaimed with the lips (verse 13). It is something to be rejoiced in (verse 14), meditated on (verse 15), and delighted in (verse 16). And this is both a timely and a timeless affirmation, that the standards for living a holy life which are commanded in God’s Word are good and glorious and to be joyously embraced rather than begrudgingly accepted.

It is no secret that the current cultural climate is becoming more and more hostile to these standards, that the commands of God are increasingly seen as outdated, bigoted, prejudicial, and simply unfair. But, our psalmist understands that the ways of God as He has prescribed them in His Word are good, and they are meant for our satisfaction and enjoyment. And the way that we learn to enjoy God’s ways is not simply by a begrudging reluctant external obedience. No, we must relish in them internally by pouring over them in meditation, treasuring them in our hearts, and rejoicing gladly in them. And so, may we pray with the Psalmist, “ Lord, may you be blessed; teach me your statutes.”

For further study:
Introduction/Overview
Psalm 119.1-8

9 Comments | tags: Holiness, Meditation, Phillip Powers, Psalm 119, Psalms, Sanctification, Spiritual Formation | posted in Bible Exposition, Psalm 119, Spiritual Formation

10/21/2019

On Psalm 119.1-8 (Aleph)

By Phillip Powers

Aleph
¹How happy are those whose way is blameless,
who walk according to the Lord’s instruction!
²Happy are those who keep his decrees
and seek him with all their heart.
³They do nothing wrong;
they walk in his ways.
⁴You have commanded that your precepts
be diligently kept.
⁵If only my ways were committed
to keeping your statutes!
⁶Then I would not be ashamed
when I think about all your commands.
⁷I will praise you with an upright heart
when I learn your righteous judgments.
⁸I will keep your statutes;
never abandon me. (CSB)

ℵ (aleph) is the first letter of the Hebrew alphabet, and therefore, it is the first stanza of Psalm 119. And when we read the first two verses, we are immediately confronted by the simple truth that obedience to the Word of God is the only way to experience God’s blessing. The CSB (see above) renders the verb as “happy”, whereas the majority of modern translations (NET, ESV, NASB, NIV) render it as “blessed”. Interestingly, the NLT renders this word as “joyful”, and this perhaps most accurately reflects the psalmists intent. “Joyful are people of integrity, who follow the instructions of the Lord. Joyful are those who obey his laws and search for him with all their hearts.” Nevertheless, no matter which English rendering we prefer, it is clear that something more than pleasing circumstances is being described here.

In the Bible, blessing or joy is something that is experienced more deeply in the human soul than mere surface level happiness. It is that inner sense of complete satisfaction and total contentment, of unwavering peace and ultimate fulfillment. It is nothing less then the ultimate thriving of the human soul as God intended it. And lets be clear, the source of this blessed joy is completely divine. It is not something that we can manufacture or achieve on our own. Our psalmist is clear that the only way into this experience of divine blessing is by obedience to the Word of God. In fact, he goes on to say in these verses that obedience is the only way that we can be set free from the bondage of guilt and shame and bring praise into his abiding presence.

Sadly, obedience is under emphasized in most Protestant versions of spirituality. Because of our Reformation heritage, we are quick to react against anything that smacks of works based salvation. We champion the cause of sola gratia, sola fide, solus Christus, that salvation is by grace alone through faith alone in Christ alone. As Paul said in Ephesians, chapter 2, verse 9, “not from works, so that no one can boast.” However, in our haste to affirm the unconditional nature of grace, we have neglected and omitted the role that obedience plays in the Christian life. As Paul went on to say in that very next verse, “ For we are his workmanship, created in Christ Jesus for good works, which God prepared ahead of time for us to do.” (Eph. 2.10) The simple truth that the psalmist is affirming in this first stanza of Psalm 119 is that obedience to God’s Word is the only available way into the fullness of divine blessing.

Of course, the reality is that none of us are able to perfectly keep the commands of God. As the Apostle James reminds us in chapter 2, verse 10 of his letter, “For whoever keeps the entire law, and yet stumbles at one point, is guilty of breaking it all.” The Gospel teaches us that we are all sinners, that we are all utterly incapable of obeying God’s Word. And left to ourselves, we can never experience the fullness of God’s blessing. This is why our Lord and Savior Jesus Christ became incarnate. He lived a life of perfect obedience to God’s Word in every way. And because we are united to Him by faith, His perfect obedience has become our obedience, His righteousness has become our righteousness. This is why Paul writes in Ephesians, chapter 1, verse 3, “Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavens in Christ.”

And it is precisely because His perfect obedience has been graciously reckoned unto us as righteousness that we should value and cultivate the habits of obedience to God’s Word. We should love obedience the way that the psalmist does here, because when we walk in His ways, then we are able to experience the fullness of blessings that are already ours in Christ by the Spirit.

For further study:
Introduction/Overview

10 Comments | tags: Obedience, Phillip Powers, Psalm 119, Psalms, Spiritual Disciplines, Spiritual Formation, Spirituality | posted in Bible Exposition, Biblical Theology, Psalm 119, Spiritual Formation

10/13/2019

On Psalm 119: An Introduction and Overview

By Phillip Powers

megillat-esther-persia-long-view

The Psalms are perhaps the best kept secret of the Old Testament; they are a deep well of food for the weary Christian soul. They are a rich resource for our spirituality, but sadly, more often than not, we neglect this spring of spiritual life in favor of the well worn tracts of the New Testament. However, this is merely a symptom of the larger problem, that being our fundamental neglect of the Old Testament in general, but more on that another time. For the purpose of this post, it is enough to say that most Christians are suffering from a feeble weakened spiritual life due to a basic disregard for the Book of Psalms.

Of course, there isn’t enough time or space here to completely explore the spiritual richness of each and every chapter in this central Old Testament Book, but there is one chapter in particular that demands our attention – Psalm 119. This chapter is a vast ocean of refreshing spiritual water for the dry and weary soul, and yet, so often, we fearfully ignore it simply due to its size. And at first glance it can be overwhelming; there are 176 total verses in this single chapter. However, in spite of its imposing length, there is an artistry about this chapter that is beautiful and majestic. It lifts us out of the despair of our circumstances into the glory and hope that is the Word of God.

From a composition perspective, this chapter is an absolute masterpiece of literary artistry. It is structured in a Hebrew acrostic pattern, which means that each successive stanza begins with the next letter of the Hebrew alphabet. There are twenty-two stanzas, one each for every letter of the Hebrew alphabet, and each stanza contains eight lines, each beginning with the designated Hebrew letter for that stanza. (22 x 8 = 176) However, what is truly masterful is that almost every line contains some synonym for the Word of God. Law, testimonies, ways, precepts, statutes, commandments, judgments/ordinances, Word, promises, etc. The psalmist enumerates the perfections of God’s Word in every line literally from A to Z.

And this is perhaps the most important aspect of this glorious chapter, namely that it is written as poetry, and as such, it is intended not only to speak to our intellect but to stir our affections, to lift our souls, to restore our hope and joy. It is impossible to read this psalm and not be completely awestruck by the authors absolute joy in God’s Word. In other words, for the psalmist, the Word of God is more than a mere resource for right thinking and right doing. No, it is so much more than that. It is the foundation upon which he stands; it is the source of all his hope and joy and comfort and assurance. It is the sustenance and provision for all of his being, all of his spirituality and devotion. The Word of the one true and living God is all that he needs.

However, in spite of all of this magnificent and majestic artistry, this Psalm is still largely neglected and/or completely ignored in the devotions of most Christians and their churches. Whether it is because we find it imposing and off putting due to its length, or simply because we believe it to be redundant and repetitive, we refuse to refresh our souls at this inexhaustible spring of spiritual life. And this is absolutely to our spiritual detriment. We severely need the testimony of this Psalm in both our personal and corporate devotions, especially at a time when the sufficiency of God’s Word is being questioned more and more. Let us turn back once again to the well worn paths of biblical spirituality, and linger long over Psalm 119.

For further study:
Spurgeon, Charles H. The Golden Alphabet: An Exposition of Psalm 119. Revised and Updated. Abbotsford, WI: Aneko Press, 2018.

11 Comments | tags: Church, Devotional, Phillip Powers, Psalm 119, Psalms, Spiritual Disciplines, Spiritual Formation, Spirituality, Word of God | posted in Bible Exposition, Biblical Theology, Psalm 119, Spiritual Formation

01/25/2019

On the Ending(s) of the Gospel of Mark

By Phillip Powers

d38a6db3-bd4e-4462-b587-5e0764af14dd-mark-16

In the Sunday School class that I am a part of, we have recently been studying the history and meaning of the cross, and as a part of that study, I suggested that while the historical specifics and the theological significance of the cross are important, to truly understand the cross, we must understand it narratively as the climax of the Passion of our Lord and Savior Jesus Christ. This led the class’s facilitator to ask me to walk us through the Passion narrative, an invitation that I was more than willing to accept, and so, for more than two months, we followed in the steps of Jesus as He made his way toward the cross. And we did this by focusing specifically on Mark’s version of these events, which is recorded in chapters 11-16 of his Gospel.

It has been said that Mark’s Gospel is simply a “passion narrative with an extended introduction.” And whether that is an accurate description or not, Mark does allocate a disproportionate amount of space to the final week of Jesus’ life as compared with the first three plus years of His public ministry or, even, the thirty-some years that Jesus had lived beforehand. To be specific, Mark dedicates six entire chapters of his Gospel, some 38% if you are doing the math, to the events leading up and following Jesus’ death on the cross. Obviously, he thought that these events were of supreme significance. And so, typical of Mark’s style, these final six chapters tell the story of Jesus’ passion with such action and drama as to constantly leave the reader on the edge of their seat waiting to see what might happen next.

However, all throughout this study of Jesus’ passion week, I found myself feeling somewhat more afraid with every step we took as we moved closer and closer to the ending of Mark’s Gospel. You see, I already knew that there is a text critical question regarding Mark’s Ending, but the vast majority of the members of the class, being King James faithful, were very likely unaware of this issue. I was terrified of how they might react when I explained that Mark, chapter 16, verses 9-20, as they appear in their Bibles, are most likely secondary in nature. Well, I am glad to report that my brothers and sisters in Christ were more than gracious in accepting my explanation of the issue, which, as I had presumed, most of them had never been exposed to. But, the vast ignorance of this issue among so many Christians, especially down here in the Bible Belt, breaks my heart, so in the space that follows I would like to give a brief overview of the issues related to Mark’s ending(s).

The fact of the matter is that there are actually four endings to the Gospel of Mark which are extant in the manuscript tradition. They are as follows:

No ending, as is indicated in most modern translations, the earliest and most reliable manuscripts, particularly B and א, end the text of the second Gospel at verse 8.
The Short Ending, immediately following 16:8, “But they reported briefly to Peter and those with him all that they had been told. And after these things Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.”
The Long ending (otherwise known as 16:9-20), which is included in all Bible translations that are available today, though usually with brackets, footnotes, and/or other indicators of its questionable authenticity.
The Expanded ending, which expands the Long ending after verse 14, saying, “This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits [or, does not allow what lies under the unclean spirits to understand the truth and power of God]. Therefore reveal your righteousness now’ – thus they spoke to Christ. And Christ replied to them, ‘The term of years of Satan’s power has been fulfilled, but other terrible things draw near. And for those who have sinned I was handed over to death, that they may return to the truth and sin no more, in order that they may inherit the spiritual and incorruptible glory of righteousness that is in heaven.”

Now, I am not here to argue the merits for or against any particular one of these four endings, but suffice it to say that the overwhelming consensus of New Testament textual scholarship has concluded that all of the endings that we have (numbers 2-4 above) are inherently secondary, and that, whether intentionally or unintentionally, the Gospel of Mark as we know it ends at 16:8. Based on both external and internal evidence considerations, this much seems reasonably certain.

However, what is important is not one’s conclusion regarding the original ending of the Gospel of Mark, but what conclusions should be drawn in light of the textual question. First, we must maintain our belief in the fundamental trustworthiness and historical reliability of the Bible in general, and of the Gospel accounts in particular. Just because the last twelve verses of the second Gospel as we know it are in question, this does not mean that the rest of the Gospel of Mark, or the other three Gospels for that matter, are inherently false. In fact, all of the events in the so-called Long Ending are attested in the other accounts, especially in Luke and Acts. Further, we must remember that we do not build theological conclusions based on the testimony of one verse in isolation. As important as scriptural citations are in establishing the Biblical basis for our theological conclusions, individual verses must be understood within the context of the whole of Holy Scripture.

Second, this does not mean that translations of the Bible which lack any indication of the textual issue, e.g. some editions of the King James Version, are fundamentally in error, or that the are trying to lead people astray. The history of the Bible in English is long and complex, and conclusions that are based on the presence and/or omission of this particular issue, or others like it, are simplistic and reductionistic. To the extent that any English translation of the Bible faithfully reflects the original text of the autographs, then it can be read with great spiritual benefit. As Jesus promised, the Spirit will lead us into all truth through His Holy Word. Ultimately, He is the one who inspired the original biblical authors, He is the one who has providentially preserved the text, and He is the one who gives understanding of its truths and applies them to our hearts to make us more like Christ.

Leave a comment | tags: Gospel of Mark, Jesus Christ, King James Version, Passion Week, Phillip Powers, Resurrection, Textual Criticism, Translations | posted in Gospels Studies, Historical Jesus

01/18/2019

On Modern Translations of the Bible and Missing Verses

By Phillip Powers

bible_greek

One of the primary complaints that is most often levied against modern translations of the Bible into English by the King James Version faithful is that modern translations of the Bible omit some verses. Of course, it is typically the New International Version (NIV) that bears the brunt of these critiques, but the truth is that all modern translations omit some verses that are otherwise included in the Authorized Version (AV/KJV). Surprisingly, that point is actually not up for debate. There are verses that are found in the King James Version of the Bible that are generally not found in modern translations. There are other verses where the text is shortened as compared with their KJV counterparts, and there are still others where words and phrases are modified. The question, then, is not whether there are differences in modern translations as compared with the KJV; rather, the more important question is why there are differences.

And we cannot get too far into the consideration of this question without running headlong in the discipline of textual criticism. However, the problem is that most of the people who sit in the pews week in and week out have very little, or even no, understanding of this important discipline; they have no conception of how the text of Holy Scripture was transmitted from the pen of the original authors to the Bibles that we hold in our hands today. And whether it is due to the negative connotations associated with the word “criticism” or other presuppositions about the way that modern translations came to be, this crucial science is usually met with skepticism, fear, and denial. And this simply should not be.

Simply defined, textual criticism is “the process of attempting to ascertain the original wording of a text.” In other words, the Biblical authors of Holy Scripture were the ones who were inspired by God; therefore, it is their words that are the words of God. The challenge, though, for modern translators is that none of the documents that they produced actually exist. These original documents, called the autographs, have passed into the dust of history. Nevertheless, what we do have are copies of those autographs that have been passed down through time, called manuscripts. Of course, before the invention of the printing press by Johannes Gutenberg in the 15th century CE, these copies had to be made manually by the hands of scribes.

Yet, what is perhaps rather obvious but is sometimes forgotten is that these scribal copyists were humans, and as humans, they sometimes made mistakes in the duplication process. Whether in spelling or word order, whether by omission of words, phrases, and verses or by the addition of words, phrases, and verses, the reality is that no inerrant copy of scripture exists. So, when manuscripts from different places and from different times in the history of the church are compared, the truth is that there are incongruities and discrepancies in the manuscript tradition; no one manuscript agrees with every other manuscript in every instance. But this is where the role of textual criticism comes into the discussion. It is the textual critics role to compare these manuscripts with each other, along with evidence from patristic citations and other ancient versions, in an effort to reconstruct the original inspired wording of the Biblical authors.

And the result of this very tedious and time consuming endeavor is referred to as a critical edition. A critical edition represents what textual scholars, after much analysis and research, believe to be the earliest form of the text, the closest reproduction of the autographs, the most accurate reconstruction of the actual words of the inspired biblical authors. This critical edition, then, is used as the basis for translations into other languages like English. Of course, bible translators don’t just take the critical edition at its face value. Where a textual discrepancy makes significant difference in translation, I am sure they analyze the evidence for themselves, but, for the most part, the latest critical edition, usually Nestle/Aland or UBS, is what is translated into English in our modern translations.

Now, going back to the original question regarding omitted and modified verses in modern versions of the Bible as compared to the KJV, the reality is that the KJV, first published in 1611, is not based on the best and most reliable manuscripts that are available today. Of course, for its time, it was the epitome of textual scholarship and translation, but since then, many additional discoveries of biblical manuscripts have been made around the world that are both older and more reliable. Therefore, when there is a difference in the modern translations, rather than jumping to the conclusion that bad people are trying to change the Bible, we must entertain the possibility that they are simply translating a more accurate version of the text.

In the final analysis, the simple fact of the matter is that textual issues cannot simply be ignored in the teaching ministry of the local church. The sheer proliferation of footnotes, asteri, and other such indications in the vast majority of modern translations begs the question as to their meaning and significance. So, whether it is in small group bible studies, e.g. Sunday School, women’s groups, men’s groups, etc., or in the large group preaching/teaching setting, eventually this issue will demand our attention, and both pastors/teachers and members must be willing to have an open and honest discussion about these things.

For further study:
Metzger, Bruce M., and Bart D. Ehrman. The Text of the New Testament: Its Transmission, Corruption, and Restoration. 4th ed. New York: Oxford University Press, 2005.

1 Comment | tags: Holy Bible, Inspiration, King James Version, Missing Verses, Phillip Powers, Textual Criticism, Translations | posted in Church History, Hermeneutics, Ministry

01/07/2019

On the Epiphany of Our Lord Jesus Christ

By Phillip Powers

According to the Christian calendar, yesterday, January 6th, marked the celebration of a holiday known as the Epiphany of Our Lord Jesus Christ. It immediately follows the conclusion of the twelve day celebration of the festival of Christmas, which, of course, begins on December 25, and it signifies the beginning of a season in the church’s worship that lasts all the way up to the beginning of the season of Lent, which begins with Ash Wednesday, this year occuring on March 6th. Traditionally, the holiday of Epiphany commemorates the visitation of the wise men who came to worship the child Jesus which is recorded in Matthew, chapter 2.

However, for most non-liturgical churches, it is safe to say that this holiday is completely non-existent. The story of the wise men and their search for the king that would be born gets wrapped up into the warp and woof of the Christmas story, such that it loses its unique and separate import for our faith. So, by the time we come to the first Sunday of the month of January, the original significance of the Epiphany is completely lost in favor of other kinds of New Year’s foci, i.e. resolutions, goal setting, year in review, etc. Perhaps, we have become so familiar with the story of the wise men, that we have completely lost our ability to stand in amazement at this distinct and astounding scene.

The dictionary defines the word “epiphany” as a sudden, intuitive perception of or insight into the reality or essential meaning of something, usually initiated by some simple, homely, or commonplace occurrence or experience. And so, for Christians, this seemingly simple and straightforward scene where the wise men come to worship the child Jesus as “he who has been born King of the Jews” is actually seen to be the revelation of Christ as the Savior of the Gentiles. The Apostle Paul calls this the mystery that was hidden in ages past but is now revealed, that “the Gentiles are coheirs, members of the same body, and partners in the promise in Christ Jesus through the gospel.” (Ephesians 3.6)

And it was essentially this revelation, this “epiphany”, that drove the mission of the Apostle Paul, a mission which took him all the way across the known world at that time from Jerusalem to Spain. So, the bottom line, then, is this: the celebration of Epiphany should motivate us to mission. In the same way, that it motivated Paul and the leaders of the early church, it is our responsibility as followers of Christ to take the Gospel of our Lord around the world, even to the ends of the earth. That is what Epiphany is all about.

For further study:

Phillip Powers · On the Epiphany of Our Lord Christ

Sermon: On the Epiphany of Our Lord Jesus Christ
Church: Bethabara Baptist Church, Lake City, AR
Date: January 6, 2019

1 Comment | tags: Christmas, Church Calendar, Epiphany, Liturgy, Mission, New Year, Phillip Powers, Sermon Media, Worship | posted in Sermons, Worship & Liturgy

08/20/2018

On Denominational Identity

By Phillip Powers

denominations

In my last post, I considered the benefit and value of denominations within the body of Christ, and I concluded that denominations, in their noblest expressions and forms, are a beautiful mosaic of the diversity that exists within the one holy and apostolic church of our Lord Jesus Christ. However, the glaring reality is that in their most ignominious of forms, they can be downright disgraceful, divisive, and even destructive to the cause of Christ and the mission of the church. This is especially true in the “Bible Belt” where denominational boundaries seem like firmly drawn lines in the sand which dare not ever be crossed and where denominational distinctives are seen more as fronts in the battle that must be defended at all costs than as opportunities to learn from each other in humility.

This more vitriolic and antagonistic form of Christian denominations is the direct result of placing our denominational identity before our identity in Christ. In other words, denominational affiliation is understood to be more primary and more determinative for our faith and practice than who we are in Christ. So, when we are asked the question “Who am I?” or “Who are we?”, more often than not, the first answer that comes to mind is whatever our particularly denominational affiliation might happen to be. We might answer, “Well, I am a Southern Baptist” or “Oh, I am Assemblies of God” or maybe “I am Roman Catholic” or insert your preferred denominational label here.

We actually sound a lot like those first-century Christians in the church at Corinth. It could be argued that the Corinthian churches caused the Apostle Paul more grief and heartache than all of his other churches combined, or it could be that we simply know more about their problems than we do any other church in the first century. Nevertheless, in the letter we know as First Corinthians, which was probably the second letter that Paul had written to them, he had this to say in chapter 1, verses 11-12:

For it has been reported to me about you, my brothers and sisters, by members of Chloe’s people, that there is rivalry among you. What I am saying is this: One of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.”

Obviously, this is unacceptable to the great Apostle; he said back in verse 10:

Now I urge you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree in what you say, that there be no divisions among you, and that you be united with the same understanding and the same conviction.

Of course, Paul’s instruction here does not completely preclude the existence of denominations all together, but it does temper the extent to which we should emphasize the differences among us. In other words, denominational diversity in the body of Christ need not necessarily be the same as denominational division. As Paul explains later in that same letter, “For just as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ.” (12:12)

That is really the key, namely expressing our unity even in the context of our diversity. Christianity is united by its central and essential truths; these are the bounds of orthodoxy. Orthodoxy is grounded in the truths of the Gospel, and its contours are outlined by the historic councils, creeds, and confessions of the church throughout its history. These are the things that a person must believe to be called a Christian. Our unified identity as Christians must take controlling precedence over any and all of our denominational distinctives. As Paul went on to say, “For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all given one Spirit to drink.” (12:13)

Our identity as Christians, as those that are hidden in Christ, must come first, and our denominational affiliation must come second or even third in order of importance. It is this unity expressed in diversity that gives the church its prophetic witness in the world, because in this they are see firsthand what life in the Kingdom of God under the rule King Jesus looks like. We are Christians first, and we are members of the body of Christ, which is the church. And our mission is to build that body through evangelism and discipleship, not to prove ourselves right in every obscure point of Christian theology.

Leave a comment | tags: Church, Community, Denominations, Diversity, Phillip Powers, Unity | posted in Ecclesiology, Ministry

06/16/2018

On the Benefit and Value of Denominations

By Phillip Powers

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Last week (June 12-13, 2018), we all watched with bated breath as denominational leaders and messengers from local churches across the nation met in Dallas, TX for the annual meeting of the Southern Baptist Convention. To be quite honest, the weeks and months leading up to this year’s annual meeting were trying to say the least. We watched in horror and sadness as several of our top leaders resigned or were removed from their positions due to moral failings. We endured divisiveness and contention in social media outlets as various groups argued over their particular theological and ministerial soap boxes. And we questioned how, or maybe even if, it would possible for our beloved denomination to move forward in its primary purpose, i.e. the proclamation of the Gospel.

Now, looking back, we must say that there is great cause for hope for the future of the Southern Baptist Convention. Many good things were both said and done by our delegates in Dallas, and it seems, in hindsight, that Godly wisdom prevailed. Oh sure, there were some vocal minorities who continued to clamor for their particular pet agenda, but for the most part the Gospel was prioritized, Christian love and unity was maximized, and our churches were energized. However, this raises another question, namely, what is the benefit, the value, of denominational entities? Are they still useful and beneficial for the cause of Christ, or are they more like distractions that divide the body of Christ?

It is no secret that most of the mainline denominations in our country are on the decline, and, over the past 20 years or so, we have seen the exponential proliferation of “non-denominational” churches across the Christian landscape. Some groups even refer to themselves as “pre-denominational” as if they have thrown off the baggage of denominationalism and gone back to the nobler and more biblical way of being and doing church. Still others point to the numerous theological, ministerial, and organizational differences that separate and divide Christians from one another. “Can’t we all just get along?” seems to be the sentiment of the day. After all, didn’t Jesus and the New Testament authors teach us that our unity and love for one another is a primary means by which we display and proclaim the truth of the Gospel?

Living and ministering in the Bible Belt, I am uniquely sensitive to these critiques. Growing up, denominational divisions were like hard lines drawn in the sand which could never be crossed. There seemed to be constant argument over various denominational distinctives. So, it would be very easy for me to succumb to the temptation of believing that denominations are ultimately ploys of the enemy meant to divide us. However, I do believe that denominations are still good and useful in the body of Christ, so in what follows, I want to provide just a few reasons why I believe that denominations are still beneficial and valuable.

First, denominations allow us to embrace our cultural, theological, and ministerial distinctives. There is great diversity within the body of Christ when it comes to how we express and practice our faith in Christ. This diversity is a good thing, because it helps us to realize that the Gospel transcends the particularities of time and place. The simple fact of the matter is that no one person, group, or tradition can claim to have an exhaustive and complete knowledge of God’s word, God’s will, or God’s ways. Differences in belief and practice among Christian denominations are vivid indications that people and churches are grappling with the inspired Word and how God has revealed Himself to us through that Word by His Spirit. So, distinctives should be embraced, cherished, and held dear by those who have done the hard work of studying to show themselves approved.

Secondly, and this follows on the first, denominations force us to listen to, learn from, and love those with whom we differ on the non-essential facets of belief and practice. An oft quoted but wrongly attributed quotation expresses this thought succinctly, “In essentials, unity; in non-essentials, liberty; in all things, charity.” There are certainly beliefs and practices that are essential to the Christian faith. These essentials define Christian orthodoxy, and any person, group, or church calling themselves Christian must adhere to these essentials. These are most clearly defined in the classic creeds of the church. However, beyond these first order essentials, there is room for discussion, or even passionate debate, all the while grounded in humility and Christian love for one another. There is a great many things Christian denominations can learn from each other, or as Proverbs 27.17 says, “Iron sharpens iron, and one person sharpens another.” Or we might say, “one denomination sharpens another.”

Finally, denominations allow people and churches of like minded belief and practice to pool their resources for the church’s primary mission, namely, the advancement of the kingdom. This is one hallmark of the Southern Baptist Convention that stands out in particular distinction among the many denominational bodies that speckle the Christian landscape. Southern Baptist churches across the country designate a portion of their undesignated receipts to the Cooperative Program, and through this Cooperative Program, the Southern Baptist Convention funds its six seminaries, the International and North American Mission Boards, the Ethics and Religious Liberty Commission, Lifeway, and Guidestone. Through this Cooperative Program, smaller churches with limited financial resources are able to join with churches across the nation in a participation that advances the global cause of Christ.

Ultimately, as good and beneficial as denominational bodies are, we must remember that

There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. (Ephesians 4:4-6)

We are all part of the body of Christ, and as a part of that body, we all have our part to play in the advancement of the Kingdom of Our Lord and Savior Jesus Christ. So, let us embrace our unique theological and ecclesiological distinctives, even as we join together for to proclaim the good news of Jesus Christ.

1 Comment | tags: Church, Cooperative Program, Denominations, Ecclesiology, Ministry, Phillip Powers, Southern Baptist Convention | posted in Ecclesiology, Ministry

06/06/2018

On Sacred Marriage: A Book Review

By Phillip Powers

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Thomas, Gary. Sacred Marriage: What if God Designed Marriage to Make Us Holy More Than to Make Us Happy. Grand Rapids, MI: Zondervan, 2015.

If you were to visit your local bookstore – who am I kidding? No one visit bookstores anymore, right?! So let me rephrase – If you were to google for books on marriage, you would probably find yourself overwhelmed by the sheer plethora of titles from both Christian and non-Christian perspectives offering this many steps or that new and unique approach to having a better a marriage. To be honest, it can almost lead to a feeling of despair and hopelessness for your marriage, especially if you find yourself in a particularly difficult season. That is why I found Sacred Marriage by Gary Thomas to be a refreshing and unique voice in this boisterous cacophony.

And the subtitle of the book really says it all: What if God designed marriage to makes us holy more than to make us happy? Because the general sentiment of popular culture is that marriage is primarily for emotional fulfillment. In other words, the main and most often the only reason a couple might get married is so that they can find and experience romantic love and personal happiness in their partner. Of course, on a horizontal level, that is alright, as far as it goes, but might it be possible that God has a bigger plan for marriage than simply our personal fulfillment, our happiness? Might it be that God designed marriage to serve His purposes rather than our own? And might it be that if we set our minds and hearts to pursue God’s purpose for our marriages, that we might find that our relationship with our spouse improves as well?

Obviously, I think so, and this is where Sacred Marriage comes into the discussion. In this book, Thomas explores the various aspects of the marriage relationship, not by offering any practical “how to’s”, but by exploring how God might be using that particular area of our marriage to teach us about who He is and to draw us into a deeper relationship with Himself. We may, then, regard marriage as a spiritual discipline, a Christian practice that by engaging in which we grow more and more in our own Christ-likeness, a posture of submission and humility in which we allow the Spirit who indwells to do His perfect work.Or we might say that God has so designed marriage that it, more than any other human relationship, forces us to deal directly with our own sinfulness.

The chapter that was most impactful for me was chapter 9, “Sacred Struggle: Embracing Difficulty in Order to Build Character.” The following quote summarizes the overall gist of the chapter:

If your marriage is tough, get down on your knees and thank God that he has given you an opportunity for unparalleled spiritual growth. You have the prime potential to excel in Christian character and obedience. (125)

Now, I want to be careful here, especially in light of what has recently transpired in the Southern Baptist Convention. In speaking of a tough or difficult marriage, we are not including here any kind of abuse, whether that be physical, sexual, emotional or verbal. All forms of spousal abuse are an evil and heinous sin in the eyes of God, and where there is violation of civil or criminal law, there should most certainly be consequences. And there is a great and pressing need for Christian churches to train people and implement processes to assist victims in these cases.

However, outside of those kinds of situations, difficult trying seasons in marriage are not cause for dissolution, which is precisely why we need a grander understanding of the purpose of marriage than mere emotional fulfillment. If marriage is only for the satisfaction of my need to be loved, accepted, and cherished, then when I no longer feel those needs are being met, I will find it justifiable to leave and seek out a new marriage that will meet those needs. But if marriage is for our sanctification, then difficulties in the marriage relationship can be embraced as opportunities to grow in Christ-likeness. In my opinion, this is a point of view that is sorely needed in today’s easy-divorce culture.

There were many other insightful and challenging aspects of this book, which is why I believe it’s voice is even more needed and applicable today than when it was first published nearly 20 years ago. For example chapter 10, “Falling Forward: Marriage Teaches Us to Forgive” was particularly helpful for me and my wife. As a pastor, I would certainly recommend this book to any all persons in my congregation regardless of what seasons they are in as it relates to marriage. For unmarried singles to dating/engaged couples to newly weds to those who find themselves in marriages of various lengths, whether you marriage is good or not so good, this book can definitely help shape your understanding of what God is doing in and through your marriage.

See Also:
Thomas, Gary. Devotions for a Sacred Marriage: A Year of Weekly Devotionals for Couples. Grand Rapids: MI: Zondervan, 2017.

Leave a comment | tags: Book Review, Family, Marriage, Phillip Powers, Sacred Marriage, Sanctification, Spiritual Disciplines, Spiritual Formation | posted in Book Review, Ministry, Spiritual Formation

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