Ministry – Joel Peter Jupp | Creativity & Theology

Complexity in Esther

As you interpret Esther as a biblical character, let me encourage you to embrace complexity. Good narratives focus on dynamic characters, and scripture is replete with complex, multi-layered narratives. Rather than thinking in black and white, I’d encourage you to think in terms of layers. In short, characters can have layers of strength, layers of weakness, and layers in between.

(Note: I am not saying to reject binaries or absolutes; what I am saying is that literature invites us into deep, holistic, and rich readings—especially in regards to characters.)

Thus, rather than labelling Esther as “good” or “bad”—or “faithful” vs. “unfaithful”—we see displayed in Esther the full human condition. As many have mentioned previously, Esther was not perfect, and as New Testament readers, we know that “all fall short” of perfection. Perhaps some of her early actions could have been rejected, similar to how Shadrach, Meshach, and Abednego took a stand in the face of danger. It’s often pointed out that she could be more brave or more faithful.

That being said, we need to be very careful about if/how we label her. Ultimately, it’s not our job to “judge” Esther, and really, her spiritual status is not the main point of the story. (In other words, people can have different views of Esther and still reach the same conclusions about the overall narrative.) Esther is complex, like all of us are, so labelling her as “all good” or “all bad” isn’t very helpful. Perhaps she willingly went along at times, but perhaps not; she could have hated her actions and the situation. To be frank, the narrative leaves some of that unknown, but just as you and I are “mixed bags”—within our collection of good gems we have some stones—so does Esther demonstrate the complexity of the human condition.

I point this out because we do not want to demonize Esther, as if she were a horrible Jew. As presented in the story, she is certainly not a villain, but a victim. She is held prisoner and has very few choices in front of her. (As my wife points out, Esther is portrayed as a “passive” character early in the narrative, while the men are the primary actors.) Again, she could have rejected the king, but very few would ever make that choice, given an impending death sentence. Especially due to the power imbalance—a king over a servant—it should be clear that she was objectified and used by the king. (A parallel is how King David misused his power over Bathsheba; he did not romance her, but abused her, prior to killing her husband.) Even though Esther is eventually “blessed,” the ends do not justify the means—so we can acknowledge that both victimization and elevation occur.

Thus, when the text says that the King was “pleased,” it does not mean that Esther fully embraced the role. Nothing in the text suggests that Esther enjoyed being in that position, so we don’t want to see Esther as “sinning” or being unfaithful in that situation. Even the preparation ahead of time does not mean she fully embraced the role, since she likely felt surrounded and stuck. Again, some aspects are unknown, but the silence raises a crucial point: it would be presumptive to say Esther sinned when the king took her, since as most ethicists would point out, immorality involves (unforced) personal will—not legitimate, threatening coercion from another, especially not by a person of power. (Note: Ethicists debate how much will is needed in the face of such coercion, such in as the infamous Patty Hearst case, so that could be debated.)

To state the issue more directly: In cases of sexual abuse, as well as potential cases being investigated, outsiders should focus on facts. We must be extremely cautious when assessing inner thoughts and motives of victims, since horrifically, it’s far too common for people to blame or shame victims. We should not presume anything. To use the parallel example of Bathsheba, rather than guess at her motives and blame or shame her, since the data is extremely limited, the focus should be on David’s atrocious behavior. Due to the incredible imbalance of power, regardless of anyone else’s actions, David wildly abused his position.

Literature commonly features “flawed protagonists,” since no one is perfect. Thus, regardless of the fine details (such as her motive or inner thoughts), we can embrace Esther as a “hero”—especially since other biblical heroes (e.g., Moses, David, Peter, Paul) acted far, far worse. I hope we don’t get “lost in the weeds” when debating Esther as an individual, since the author’s main focus is the overall success of the Jews, as enabled by God. Most importantly, no matter how we interpret Esther as a character, and no matter how many outstanding questions remain, what is certain is that God is the ultimate hero in this story.

RESPONSE to Defiant Churches

To Churches Defying Medical & Political Leaders,

Christians should be leading the way in terms of loving neighbors and exercising wisdom. Now that children and 30-50 year olds are known to be dying, there is no “safe” group per se. With that in mind, our witness can be damaged if we value ritual (even good rituals!) more than the innocent — as argued repeatedly in the OT prophetic texts.

The argument often goes that retail stores being open and churches being closed does not make sense. Agreed. It’s ridiculous to have people crammed into a store. I’ve heard multiple stories of people being coughed on while shopping. The answer is not to carelessly fling open the doors, but to be cautious with both.

My proposal is that Christians use this time to be more creative in both living and loving. How can we connect and care in new ways? At certain times in history, Christians have led the way in creativity. May this be one of those times.

We need not gather in groups of 50+ to worship; after all, there are many house and underground churches around the world, and Christianity has flourished. Insisting on large gatherings neglects how God often moves in other contexts.

Sadly, as Americans, possibly we are too connected to our productions than to the gospel itself. Worship and Word (and sometimes sacraments, depending on church polity) can be practiced in smaller contexts/groups. Until we can safely meet again, let us gather together in spirit — knowing that it is ultimately Christ, not physical proximity, that unites us.

COVID-19, Planning, & Jesus

As I observe dozens of Christians pondering what to do this weekend, I can’t help but ask:

What would Jesus do?

My guess is that Jesus would be out picking grain and delivering it to the needy — just like David took temple bread to feed the hungry. Both knew that life mattered more than tradition.

The Sabbath, as I’m still learning, is not about law but healing. In contradiction to natural inclinations, the Sabbath is a divine gift, not a human liability. In that spirit, both Jesus and David “broke the norm” for the greater good — i.e., countering customs in preference for human well-being.

What does that mean for us today? Of course, it can be difficult to apply bread metaphors to our modern context. At a bare minimum, though, Jesus teaches us to think creatively — even risking personal religious “status” — to help those in need.

In no way did David or Jesus diminish the unique and necessary community that we experience in church, school, family, and work. In usual circumstances, far too many people miss out on community, and my heart especially goes out to those who don’t have a church community during a crisis like this.

At the same time, to my fellow Christians, this isn’t a time to judge individual faith commitments, to mock people’s worries, or to critique other churches, but to foster life and restoration. After all, that’s what Jesus would do.

Also, if you’re over 60 or have young children, we understand if you won’t attend church. Don’t worry about being judged. We know this is a frightening time, and if you need any supplies, let us know. We’ll do our best to help.

Mark 2:23-28 (NLT)

One Sabbath day, as Jesus was walking through some grainfields, his disciples began breaking off heads of grain to eat. But the Pharisees said to Jesus, “Look, why are they breaking the law by harvesting grain on the Sabbath?”

Jesus said to them, “Haven’t you ever read in the Scriptures what David did when he and his companions were hungry? He went into the house of God (during the days when Abiathar was high priest) and broke the law by eating the sacred loaves of bread that only the priests are allowed to eat. He also gave some to his companions.”

Then Jesus said to them, “The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath. So the Son of Man is Lord, even over the Sabbath!”

Humility that Helps

Bear with me on this one, as it’s an imagined scenario within an imagined scenario…

For years now, starting when I was in college, I’ve tried to understand Jesus’ teaching on foot washing. As you may know, the actual practice of foot washing is a distinctive feature of some churches (e.g., Church of God), which I had experienced back in college. The idea has always kind of baffled me.

Anyways, here’s the thought within a thought:

1. Today, I had a dream featuring my pal Dan, who in the dream was ministering to some international students. His goal was to teach them about foot washing.

2. In the dream, Dan was asking discussion questions, and one of the questions was this: “If you were to call home to your relatives to explain this Jesus story, the time of day would be different for them, so how might that affect your explanation to them?”

3. The implication is that if it were 6 AM when those relatives answer the phone call, talking about washing feet would not make sense to them, since their day would just be starting. In addition to translating to their language, you would contextualize for the location and time of day — e.g., not offering to wash their feet, but instead sending a gift card or money to make their day easier.

4. The application, then, is that the purpose of foot washing is to ease someone’s burdens and frustrations after a long day’s work. Jesus’ example is not meant to show you’re willing to do something filthy or to lessen your own value, but to encourage service towards others in the sense of easing someone’s daily work. In short, it’s not humility for humility’s sake, but humility that helps — specifically, serving in a way that eases someone’s load. In other words, we don’t serve in order to be spiritual (for our own sake), but we serve to help (for another’s sake). Of course, such service might be dirty sometimes — such as tending after someone’s wound or taking out the trash — but that in itself is not the point; instead, the point is to ease weight and/or bring relief from the pressures of life.

“Come to me, all who labor and are heavy laden, and I will give you rest.” – Jesus (Mt. 11:28)

How to Choose a Bible Commentary (Tips to Select the Best Commentaries)

I was recently asked some good questions about commentaries — basically, which ones are the best? To answer that, here are a few thoughts about which commentaries to use, as well as some practical advice to save you some money.

Most scholars would advise not to buy a complete commentary set. This is because some volumes will be strong (even spectacular), while others could be fairly weak. With 66 books of the Bible and various scholars contributing, you’ll usually see diversity within a whole commentary set.

For that reason, it’s better to buy individual commentaries. To do this, I’d recommend the following:

(1) Buy a commentary as you study each book. For example, as you read and study James, then get a commentary (or 2 or 3) for James. This is a good approach, so you don’t overspend by buying too many commentaries (i.e., for books you are not yet studying).

(2) Check BestCommentaries.com for a recommendation of which commentaries to buy. This helpful website gathers ratings for commentaries and provides rankings for each book of the Bible. When purchasing a commentary, if the #1 rated commentary is too expensive or too technical, aim for a commentary in the top 3 in the rankings. (You can also see recommendation lists, or “featured libraries,” from pastors and authors; I would notuse those as an absolute list, since those lists are not infallible, but those lists can be helpful to consult.)

Long term, you’ll probably want several commentaries for each book of the Bible. However, budgets are limited, so be sure to start with the kind of commentary that you need. Commentaries are usually categorized according to their primary purpose: technical (for in-depth exegetical study), pastoral (for sermon preparation), and devotional (for personal study and application). Don’t waste money on a commentary you won’t use, so start with the one that you need. For example, if you need a commentary for an exegesis paper, start with a technical commentary before a devotional commentary.

Of course, there is overlap between these categories, but each commentary has a primary audience in mind and a primary purposefor the content. You’ll want to consider that before purchasing a commentary. For example, technical commentaries can be fairly complex; they assume that the reader has some knowledge of Greek/Hebrew and/or some seminary background. I recommend reading these, but be sure to recognize that they can be time consuming due to their depth. They are worth slogging through, but as you do so, don’t get discouraged, since everyone else is also struggling through them! (In many cases, you would not read these through, but consult these for difficult sections or individual verses.)

In the “real world” of practical ministry, pastoral commentaries are often a good go-to, since they provide a good balance between scholarly and practical content. They will discuss the most important technical issues, but they do not get bogged down in the minutia. This is really helpful when planning a sermon or Bible study.

That being said, the primary benefit of a complete set is the price. If you see commentary sets on sale (e.g., $300), then it can be a worthwhile investment, since individual commentaries can often cost $15-30 each. While it’s a matter of personal preference, I recommend using sets within Logos or similar Bible software. Printed sets take up a lot of space, and it’s wonderfully convenient to read commentaries on your phone, at the library, at your church office, etc. Plus, digital commentaries can save time, since you can search them and move around much faster.

As far as sets go, here are some of my recommendations:

Technical. New International Commentary (OT/NT), Word Bible Commentary, Baker Exegetical Commentary, Hermeneia Commentary

Pastoral. New American Commentary, Pillar NT Commentary, Expositor’s Bible Commentary, IVP New Testament Commentary, Tyndale Commentary, Zondervan Commentary

Devotional. NIV Application Commentary, New Bible Commentary, The Bible Speaks Today, The New Testament for Everyone

Lastly, and importantly, remember these tips:

(1) Read more than one commentary. Bible scholars are not perfect, and you don’t want to only hear from one scholar. An individual scholar may miss things in the text — or may misinterpret passages — and you need to hear what others have to say about a text. The best illustration I’ve heard compares Bible commentaries to sports radio: You want to “tune in” and hear a lot of people talking about an issue.

(2) Be bold and disagree with what you read. You are also an educated Bible reader, and you are also a scholar, so you can interact with what you read. Don’t think of commentators as “lofty” in the sense that they are beyond critique. Yes, commentary writers are intelligent and can present their ideas well, but do not let that intimidate you.

(3) Know the perspective of your commentary. Be aware of who the author is and where he/she is coming from. If you’re unsure, check out their educational background, a review of their commentary, or read his/her other works. Ultimately, you want to analyze the content of the text itself, but you want to be aware of any potential bias in the text. (And to avoid your own embarrassment, you don’t want to quote an author out of context to support a view that he/she might not fully hold.)

(4) Compare commentaries outside of your comfort zone. Commentaries provide an insight into what people think and are talking about. You don’t want to only read commentaries that you are comfortable with, or else you will be thinking inside of a tank. You want to read a diversity of commentaries, so that you are aware of the issues and debates about a given text. This can strengthen your sermons, as you engage and interact with opposing viewpoints. (This also includes reading commentaries from other cultures, so you can expand your worldview.)

(5) Use different kinds of commentaries. Use technical, pastoral, and devotional commentaries according to the occasion. Think of having a “well rounded diet.” If you only read technical commentaries, you might lose sight of real-life application; if you only read devotional commentaries, you might oversimplify the text. So be sure that you use all three as you continue in your ministry.

(6) Balance old and new commentaries. Don’t believe the lie that we moderns “know so much better” than those before us. Consult older works to see what people like Augustine, Calvin, Wesley, etc. had to say about the Bible. At the same time, be sure to consult recent commentaries (particularly those written after the finding of the Dead Sea Scrolls) in order to consider current discussions. Make sure to find the wisdom in both old and new.

The Purpose of Acts

The overall purpose of Acts is not to explain the Holy Spirt — i.e., as if Acts were a treatise on a single person of the Trinity. Yes, we could say the Spirit is the central character, and we can gather some theology of the Spirit from these narratives, but there is a much broader intent. After all, Acts is a narrative, not a systematic textbook. Thus, the central purpose can be worded in various ways, but most expressions will sound something like “to demonstrate the spread of salvation among all nations” or “to describe the fulfillment of God’s promise for the world” — with key parts being (1) promise-fulfillment, (2) salvation, and (3) humanity.

The outline of Acts reveals this quite clearly. By looking at the various parts — or the structure of how Acts is organized — readers can observe a geographical movement from Jerusalem out to the broader world. Thus, Acts 1:8 serves as a central verse that provides for the entire book, and Joel 2 and Acts 2 remind us that Acts is not about charismatic gifts, but a visible demonstration of God’s outpouring to all people. To clarify, the geographic movement is used to emphasize that God’s grace has now been extended to all kinds of people, even those who the Jews perviously thought were unclean.

That being said, we also should avoid the opposite extreme of diminishing the Spirit. Chapter after chapter, Luke describes the growth of the Church, but Acts is far more than a handbook for church growth. We can gather understanding of mission from Acts, of course, but the book should not be reduced to a how-to manual, or something that we as humans can accomplish on our own. As the “sequel” to Luke’s gospel, the book tells of God’s miraculous work, which began in Christ and continues through the Holy Spirit. Only God could accomplish such extraordinary things, and we as readers are invited to participate in God’s incredible plan of salvation — which is not merely for a few in an upper room, but for millions around the globe.

Thoughts on the Sinner’s Prayer

A student asked an interesting question about the Sinner’s Prayer, its origin, and my thoughts about it. I thought I’d share this response with everyone, in case it is helpful:

Depending on who you ask, the “sinner’s prayer” (in various forms) was either present in the early church (e.g., Romans 10:9-10) or originated around the 17th century. Interestingly enough, D.L. Moody used such prayers, and especially due to the ministry of Billy Graham, the prayer became quite popular in Evangelical churches.

I do not have an issue with the prayer per se. The prayer is a synopsis of what Christians should affirm. Althought there is not a “formula” for this prayer in Scripture, I see it as a theological prayer that expresses essential Christian beliefs. At the same time, it is not a golden ticket to heaven. For that reason, it should not be a simplistic requirement, and we need to be open to people becoming Christians without reciting a certain prayer. I also think it’s wise to tell people that merely reciting words does not save you; it is a matter of the heart.

Overall, our emphasis should be on holistic conversion — i.e., not a “single” confession but a life of confession (Rom. 10:9-10). Sometimes, this may mean taking a step of faith, for example, and planning an evangelistic event that does not invite people to repeat the prayer. After all, if our evangelism is effective, then people will want to convert, even if there’s not a prayer time immediately afterwards. We can trust that they will pray to the Lord at a later point. In some cases, we ask people to repeat the prayer because we’re nervous that if we don’t do that then people won’t respond, which is actually a lack of faith on our part.

Further, we don’t want to “over use” a single prayer, since it can limit faith to a simplistic expression. The Kingdom of God is so grand that using the same prayer each time is not necessarily helpful. After all, think of how many parables that Jesus used to explain the Kingdom of God. When we invite people to respond after an evangelistic sermon, it would be wise to use different prayers — e.g., “Lord, I believe in Jesus, and I pray that He would be my treasure and joy” (Mt. 13:44) or “God be merciful to me, a sinner” (Lu. 18:13).

I also get worried about the prayer being “tacked on” at the end of a sermon — such as what Joel Osteen does — without much context or explanation. I think that can be more harmful than helpful. To me, that simplifies conversion beyond what Jesus intended (i.e., calling followers to leave everything).

So, as with many things in life, when, how, and why matters. Blanket statements don’t often take into account ministry context, personal motives, and other such variables, so each use (or non-use) should be thoughtfully considered.

Luke & Poverty

“Blessed are the poor.” – Luke

“Blessed are the poor in spirit.” – Matthew

In my own life, I have recognized that my reading of Luke has varied depending on life circumstances.

When I have been poor, I have found extreme comfort in seeing “poor” without qualification — a reminder that God remembers me in my physical poverty. And when my economic condition has been better, my reading moves towards Matthew’s “poor in spirit,” meaning that I focus more on spiritual poverty. I mention that because as we read Luke (whether in poverty or affluence), we need to be aware that our economic “lens” may influence our reading of the text.

So in the times of life when you have abundance, remember that others, such as those in impoverished countries, are reading Luke differently than you. That’s not to say that their exegesis is better or worse. It’s a reminder to always see the rawness of Luke’s gospel — keeping in mind that poverty is not merely about a lack of means, but a lack of well-being.

In other words, poverty affects people holistically, since poverty often results from economic enslavement to a person or a system. So at the end of the day, poverty is not so much about possessions, but powerlessness. It is easy to lose hope when overwhelmed with poverty, but into that hopelessness, Luke speaks a powerful word: “Blessed are the poor.”

Thoughts on the Sabbath

For an audio version of the following post, click here: https://soundcloud.com/joelpeterjupp/sabbath

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I was recently asked to share my views on the Sabbath. As I mentioned previously, this is a very complex issue, and there are many intelligent people with convincing arguments on both sides of this issue. Personally, I’ve changed my mind several times, so I can sympathize with both sides. If the topic interests you, I’d highly recommend Five Views of Law and Gospel, by Zondervan, which treats this topic broadly (setting the Sabbath within the overall framework of Old Testament law).

To begin, the purpose of raising this issue here in this course is to demonstrate how the Old Testament and New Testament relate to each another. The Sabbath serves as a prime example of how our interpretation of one influences (or is influenced by) the other. For that reason, you’re not expected to solve this issue within a few days, but you are expected to see how the OT and NT interrelate.

That being said, my thoughts would include the following:

The Sabbath is one of the The Commandments. In my view, this sets the Sabbath apart from ceremonial and civil law, since it is placed within the context of moral law. Because we would affirm all of the other 10, we should be extremely careful about tossing it out.
Within the Ten Commandments, the Sabbath is set aside not merely as a day, but as a statement of our individual and communal trust in Yahweh. Sabbath is more than a 24-hour time period. It is a statement or proclamation that we can rest in God as He provides for our needs. In the original context — where survival depended upon the thin thread of animals and crops — not working one day was a shocking state tent of trust.
While we might doubt whether we need to observe the Sabbath today, the origin of the Sabbath resides within the nature and work of God. If God needed to rest after creation, and if we ar made in His image, and if the commandments reflect not merely a decree but His nature, then we would be compelled to observe Sabbath rest.
When Jesus spoke of the Sabbath, we must carefully determine whether He was abolishing the Sabbath (rendering it null) or whether He was redefining the Sabbath (or more accurately clarifying the original meaning of the Sabbath). In my view, Jesus is not abolishing, but fulfilling the Sabbath in Himself.
Some might say that Jesus’ fulfillment of the Sabbath makes it void or unnecessary for us; I take the position that our worship practices, of which the Sabbath would be included, were never intended as an end in themselves, but to point us to Christ.
Ultimately, Jesus teaches that the Sabbath was made for man, not the other way around. In my interpretation, this means that the Sabbath is intended to be life-giving, not burdensome. Jesus blasts wide open our concept of the Sabbath, so that it’s not merely about sitting in church all day, but far broader than that.
In constrast to legalistic views, such as the Orthodox Jewish prohibition of cooking or driving on the Sabbath, Christians are liberated to experience all of God’s life giving peace and restoration, in whatever form that may be. As it says in Colossians 1, all things were made by, through, and for Jesus Christ, so all of creation is opened up to us, even if that means walking around town, teaching, picking grain, helping those in need, and so forth.

That being said, forming a belief about the sabbath is relatively. Living into the Sabbath, ironically so, is more difficult, even though it was intended to be easy. More important than asking ourselves, “What can or can’t I do on the Sabbath?” we need to ask, “Am I trusting in God and resting in Him?” Ultimately, the Sabbath is not a calendar or a scheduling issue, but a heart issue. In other words, are we trying to outwork God, or are we relying on Him to provide?

If you’re interested in some further reading… Abraham Heschel is a Jew who has written on the Sabbath, and it is also worth reading his thoughts on the meaning of the Sabbath. While we would fundamentally disagree about the purpose of the Sabbath (I.e., for us, the Sabbath points to our ultimate rest in Christ), Heschel’s work demonstrates how the concept of Sabbath can be renewing and life-giving. Obviously, the Jews have contemplated this principle for longer than some of us, so some of those insights can be applied in our Christian worldview. Thankfully, we recognize that our salvation is not found in the Sabbath or any other regulation, but as it says in Hebrews 4, our hope is in Christ who ensures our ultimate rest.

Lessons from 370

In the aftermath of the Flight 370 crash, news outlets and culture at large have been captivated by the story. Given the rapid developments of world news and the short attention span of 24-7 news channels, it is all the more surprising that channels like CNN have focused (roughly 90-95%) on this story for roughly three weeks. Meanwhile, discussions regarding Russia and Crimea were mentioned for “just a second” (in the words of one CNN anchor) prior to returning back to Flight 370.

In light of this immense amount of attention, we can draw some observations that teach us about humanity. What follows are several reasons why this story has been so captivating:

We wonder about the future. Many of us fly, and we worry about our safety. We are partly captivated for selfish reasons — evident by the fact that most of our attention has been on the plane rather than the victims. This is most evident when news anchors use the word “exciting” when describing finding debris and/or wreckage.

We recognize (yet doubt) the limitations of technology. Part of our fascination results from the disbelief that cell phones, satellites, and radar cannot give us an immediate answer. We find it hard to believe that part of the world is beyond our knowledge.

We feel loss with fellow human beings. Despite the fact that we probably do not know anyone on board, we sympathize with those who are hurting. Seeing family members wail over their loved ones resonates deep within us.

We believe that humanity will rise. People want a resolution (e.g., finding debris being called “hope”) to be assured that humanity will overcome our pain and our ignorance. We may have lost 239 lives, but our investigation may save hundreds of lives in the future.

Performance & Worship

In the context of corporate worship, performance is defined in various, even opposing, ways. For some, the term “performance” is inherently human-centered and distracting from the ultimate purpose of worship. For others, “performance” can be a display of God’s gifting and grace that ultimately lead us to worship Him. For that reason, it is more helpful to think in terms of what would be unhealthy and healthy in the context of public worship and establishing criteria for both.

What follows is a list of characteristics to help us assess any kind of performance. Not all of these characteristics will be present every time, but they serve as general “marks” that we can use to assess whether performances are healthy or unhealthy.

Characteristics of Unhealthy Performances

– The performer or the performance receives more attention than God.
– The congregation does not engage spiritually, but merely admires the performance.
– Clapping and praise goes to an individual or a small ensemble rather than God.
– Compliments revolve around the performer rather than the content or message of the performance.
– Performers are concerned more with their performance than the transformation of people’s hearts.
– Anger or jealousy results after poor performances, or pride after impressive performances.
– Performances stray from the standards / regulations found in Scripture.
– People prefer the performance over their own engagement.
– Prayers for the congregation are neglected.

Characteristics of Healthy Performances

– The performer and congregation recognize that glory belongs to God. (Psalm 115:1)
– The performance serves an intentional, Christ-glorifying purpose in the overall worship service.
– The congregation is invited to participate in some way — e.g., meditating, praying, singing, etc.
– The message of the performance is rooted in biblical truth.
– Performers strive for excellence, but recognize that transformation results from the work of the Spirit.
– Generosity results after performances, longing to give others opportunities to share their gifts with others.
– Performances align with the examples and principles found in Scripture.
– People are led to the priority of God’s Word (proclamation & response) in the worship gathering.
– Prayers for the congregation are prioritized.

The Beards of Ministry

Whether you’re new to the church or have been around for a while, this guide may help. Believe it or not, but facial hair is a window to the soul. It is my hope that this guide from Leadership Journal will help you navigate the confusing (and sometimes absurd) world of church culture.

Literate Leadership

Leaders should develop vision by “reading” three key areas:

Read situations. Rather than ignoring the current situation, leaders should read the context. Visions are not formed in a vacuum, apart from community, nor are visions cookie-cutters that can be applied to any situation. It is essential to take into account the immediate context. Vision not only looks to the future, but takes into account the present.

Read hearts. Too many leaders die on the battlefield of their own ideas rather than taking into account the people they lead. An effective leader leads people towards change, but that change must start with reading people’s hearts, otherwise it might be change that people don’t really need. Just as a heart surgeon asses the condition of a heart, so must church leaders asses a congregation before determining next steps.

Read people. Church leaders must recognize that God’s Spirit is working within people’s hearts. For that reason, vision should not be established by a single individual, such as a lead pastor. Instead, leaders should value what God is already doing and trust that God will bring about the change. To develop a vision, church leaders must ask questions, listen to people’s stories, determine strengths and weaknesses, and discover how God is already working within the community.

10 Steps for Meeting Objectives

Useful tips for meeting objectives in any organization, including the local church:

1. Define purpose and mission.
2. Assess strengths and weaknesses.
3. Write specific and measurable objectives.
4. Work towards general agreement.
5. Maintain a reasonable work load.
6. Develop strategies for using resources.
7. Practice accountability.
8. Design long and short range plans.
9. Be willing to change.
10. Measure progress.

(adapted from Kenneth Gangel, Feeding and Leading)

Creativity & Leadership

“For the leader, creativity is essential. Life is constantly changing, but people always fear change. The leader is responsible to help them adapt and do something new. So, by increasing creativity, suffering or deprivation may feed the springs of leadership in a young soul.”

Leighton Ford (Transforming Leadership, 42)

Free D.A. Carson Books

As a gift from the Gospel Coalition, here are 7 free D.A. Carson books that have been read and loved by many. I am looking forward to reading these, and I wanted to pass them along. The books are in PDF format that can be downloaded, printed, or transfered to an e-reader.

7 Free Books
http://tiny.cc/freecarsonbooks

Many thanks to Andy Naselli for offering these links on his blog. In addition to these books, there are hundreds of additional resources available at Carson’s bibliography.

Thoughts on Family Ministry

The family was designed by God to be a unique place, the most basic form of community, where much of our spiritual growth can occur.

Because God designed families, churches should support families and minister to them. In this effort, churches need to encourage families to live out their faith outside of Sunday morning. It is during the week, within the natural context of our home, where we make our daily decision to follow Christ.

At a formal level, midweek gatherings help parents, children, and youth to refocus on Christ. At the same time, there needs to be balance. Especially for young families, rather than “over programming” and having families over-commit (which can be counter-productive to spiritual growth), churches should support spiritual growth that can take place within the home. Extra help should be provided for young families who are just starting their journey.

We should never forget that churches need to be a “second family” for dozens, if not hundreds of people. Many do not have families, and others do not have healthy families. Because of this, it is important for the church to be sensitive to these needs and provide a safe place for orphans, singles, divorced, and widows. As the church loves as a family and ministers to those in need, the gospel is supported and enabled to spread (Acts 6).

Missions Hymn: Hark, The Voice of Jesus Calling

Hark, the voice of Jesus calling,
“Who will go and work today?
Fields are white and harvests waiting,
Who will bear the sheaves away?”
Loud and long the master calls you;
Rich reward he offers free.
Who will answer, gladly saying,
“Here am I. Send me, send me”?

If you cannot speak like angels,
If you cannot preach like Paul,
You can tell the love of Jesus;
You can say he died for all.
If you cannot rouse the wicked
With the judgment’s dread alarms,
You can lead the little children
To the Savior’s waiting arms.

If you cannot be a watchman,
Standing high on Zion’s wall,
Pointing out the path to heaven,
Offering life and peace to all,
With your prayers and with your bounties
You can do what God demands;
You can be life faithful Aaron,
Holding up the prophet’s hands.

Let none hear you idly saying,
“There is nothing I can do,”
While the multitudes are dying
And the master calls for you.
Take the task he gives you gladly;
Let his work your pleasure be.
Answer quickly when he calls you,
“Here am I. Send me, send me!”

Hymn # 318 from Lutheran Worship
Author: Joseph Barnby
Tune: Galilean
1st Published in: 1869

The Structure of Worship

Helpful comments from C.S. Lewis on experiencing the “art of worship” within familiar forms:

“Every church service is a structure of acts and words through which we receive a sacrament, or repent, or supplicate, or adore. And it enables us to do these things best– if you like, it ‘works’ best– when, through long familiarity, we don’t have to think about it.

As long as you notice, and have to count, the steps, you are not yet dancing but only learning to dance. A good shoe is a shoe you don’t notice. Good reading becomes possible when you need not consciously think about eyes, or light, or print, or spelling.

The perfect church service would be one we were almost unaware of; our attention would have been on God. But every novelty prevents this. It fixes our attention on the service itself; and thinking about worship is a different thing from worshipping…

A still worse thing may happen. Novelty may fix our attention not even on the service but on the celebrant. You know what I mean. Try as one may to exclude it, the question ‘What on earth is he up to now?’ will intrude. It lays one’s devotion to waste.

There is really some excuse for the man who said, ‘I wish they’d remember that the charge to Peter was Feed my sheep; not Try experiments on my rats, or even, Teach my performing dogs new tricks.’

Thus my whole liturgiological position really boils down to an entreaty for permanence and uniformity. I can make do with almost any kind of service whatever, if only it will stay put.

But if each form is snatched away just when I am beginning to feel at home in it, then I can never make any progress in the art of worship.”

–C.S. Lewis, Letters to Malcolm: Chiefly on Prayer (San Diego: Harvest, 1964), 4-5.

Technology’s Role in Christian Ministry

As Christians, we should have a modest view of technology within the context of ministry – not too lofty and not too lowly. In itself, technology does not have the power to change lives, but God can use technology (such as the printing press) to further His kingdom. We live in a unique age that requires a theology of technology, and we need to think before we embrace whatever is before us.

Rather than overdosing on technology, the Church should use it strategically. Some tools can save time, which in effect can produce more time to interact in person. Some tools can help us reach more people, which can start new relationships for the sake of glorifying God. But of course, these tools need to be used in moderation and within reason.

A unique feature of the digital age is that technology is available on a massive scale – not only who can own it, but where it can be used. Unlike the days of the printing press or even dial-up modems, new technologies are “omnipresent” in the sense that they travel with us in our pockets. Tragically, despite all of the contributions of the digital age, our gadgetry has led to the idolization of technology. Millions of people worship the newest device, while their other god(s) are quickly forgotten.

To avoid such idolatry, we must use technology for our purposes – and to prevent technology from using us. Like craftsmen, we need to master our tools, so that they can be used effectively for the kingdom. As with any tool, technology should be used in a way that helps rather than complicates. This requires thought and planning.

Here are a few ways that technology can be used in quick and easily manageable ways:

Evangelism/Outreach
• Spark conversation with a thoughtful quotation
• Respond to current events with a Christian worldview
• Share web links that are encouraging and gospel-influenced
• Introduce your church with a video
• Raise funds for social outreach efforts
• Praise God for what He is doing in your life
• Invite locals to a church event
• Advertise community events (e.g., a food drive)
• Tell the community about changed lives!

Discipleship
• Suggest Scripture passages to read
• Start an online discussion
• Invite members to an upcoming event
• Alert members to important prayer requests
• Encourage your congregation during the week
• Post videos about social justice issues
• Share what God is doing in your life
• Respond to others’ posts with Christian love and biblical truth

Clearly, this list is not exhaustive, but such ideas show that technology can be gospel-driven and glorifying to God. As a general rule, we should avoid technology that glorifies ourselves, and instead, strive to honor God. This is not always easy, but according to 1 Corinthians 10:31, this is what we are called to do in every area of life.

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