Tag Archives: love

Love and Nothing

17 Thursday Mar 2022

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In 1 Corinthians 13, Paul begins his discourse on love with a reference to a series of wonderous actions. But each of these marvels, Paul says the action counts for nothing if it is not done in love:

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

1 Corinthians 13:1–3. It is easy to take Paul’s language of “nothing” as a mere rhetorical flourish.

But this illustration by a once well-known preacher J.D. Jones provides a well-constructed illustration which makes plain the substance of the Apostle’s argument. This illustration works first by referencing a commonplace which is instantly comprehensible by audience (a “naught” is a zero). Second, the illustration maps back onto Paul’s argument of “nothing”. These things without love are actually nothing.

Jones uses the symbol of “nothing” to illustrate his point:

“Love” is no “adjunct” to the Apostle. It is no “minor interest.” It is not something that competes for place with work and politics and play. It is the thing that gives everything else value. It is the thing that confers upon everything else its worth. The gifts Paul mentions in these verses were not insignificant and commonplace gifts. They were the greatest and most coveted of gifts. And what he says of them all is that they are valueless without love. They are like a row of ciphers without a digit in front to give them value. Write down a row of noughts. Write down a dozen of them, and what do they amount to? Exactly nothing! And if you were to write a thousand of them they would be nothing still. But put a figure in front of those noughts and they at once become significant. They stand for something, they mean much. Put three noughts down and they amount to just nothing. Just a “I” in front of them and they mean a thousand. And it is like that with gifts and powers, says the Apostles. They count for nothing without love. Life itself is nothing without love. It is no mere “adjunct,” no mere “minor interest.” It is that which makes life significant and worth while; it is that which lends to every gift its worth.

J. D. Jones, The Greatest of These: Addresses on the Thirteenth Chapter of First Corinthians (London: Hodder and Stoughton Limited, 1925), 39–40.

The first reference to “love” in the Bible

16 Wednesday Mar 2022

Posted by in Genesis, Love

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(These are some initial observations on the various aspects of love which have their genesis in the story of the sacrifice of Isaac)

Genesis 22 contains one of the strangest stories in the Bible. God has called Abraham to the land of Canaan and has promised that the land will be left to Abraham’s “seed”. God makes plain that Abraham will have a son by Sarah and that this son will inherent. God then gives a perplexing commandment:

Genesis 22:1–6 (ESV)

22 After these things God tested Abraham and said to him, “Abraham!” And he said, “Here I am.” 2 He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac. And he cut the wood for the burnt offering and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place from afar. 5 Then Abraham said to his young men, “Stay here with the donkey; I and the boy will go over there and worship and come again to you.” 6 And Abraham took the wood of the burnt offering and laid it on Isaac his son. And he took in his hand the fire and the knife. So they went both of them together.

This passage is remarkable also for the fact that it is the first place in the Bible which mentions “love.” And the first love mentioned in the Bible is the love of a father for his son. This does not mean that there was not love between spouses or anything of the sort. But it is interesting in terms of the function of the Bible as a whole.

Caravaggio 1598

There is another strange thing: What is Abraham thinking: not merely the perplexity of killing one’s own son; but also the end of the promise of God which has controlled Abraham’s entire life. The book of Hebrews provides this insight into Abraham’s decision:

Hebrews 11:17–19 (ESV)

17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, 18 of whom it was said, “Through Isaac shall your offspring be named.” 19 He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

Abraham does take his son up the mountain only to have him rescued by a substitute:

Genesis 22:7–14 (ESV)

7 And Isaac said to his father Abraham, “My father!” And he said, “Here I am, my son.” He said, “Behold, the fire and the wood, but where is the lamb for a burnt offering?” 8 Abraham said, “God will provide for himself the lamb for a burnt offering, my son.” So they went both of them together.

9 When they came to the place of which God had told him, Abraham built the altar there and laid the wood in order and bound Isaac his son and laid him on the altar, on top of the wood. 10 Then Abraham reached out his hand and took the knife to slaughter his son. 11 But the angel of the Lord called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” 12 He said, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” 13 And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. 14 So Abraham called the name of that place, “The Lord will provide”; as it is said to this day, “On the mount of the Lord it shall be provided.”

Thus, Isaac’s life is spared by God providing a substitute for the death to which God has sentenced Isaac.

This first reference to love thus brings together many different strands of love which will be developed over the course of the Bible to culminated in Christ.

First, there is the love of a Father for a Son. As Jesus says:

John 10:17

For this reason the Father loves me, because I lay down my life that I may take it up again.

The Father loves the Son – and also that love is in the context of the Son laying down his life.

Second, this love takes place in the context of a covenant, the covenant between God and Abraham. God is sworn to fulfill a promise to Abraham by means of this son. The concept of God’s love being expressed by covenant is a theme which will be developed at length in the rest of the Bible. For those who have heard some Hebrew, this is the matter of “hesed”, covenant or loyal love.

Third, there is the love of the substitute:

John 15:13

Greater love has no one than this, that someone lay down his life for his friends.

God shows love for us by providing the substitute to save us from death:

John 3:16

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

Fourth, this love foreshadows the resurrection which will make even the death of the substitute “right.”

Fifth, the love of the substitute for us, becomes the predicate of our love:

John 15:9

As the Father has loved me, so have I loved you. Abide in my love.

Sixth, that love which has for us, becomes the basis for another command:

John 15:17

These things I command you, so that you will love one another.

Hence,

John 14:15

“If you love me, you will keep my commandments.

Edward Taylor Meditation 36.3 What strange strange thing am I?

09 Tuesday Nov 2021

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The first two run thy glory would to shame.
The last plea doth my soul to hell confine.
My faith therefore doth all these pleas disdain.
Thou kindness art, it saith, and I am thine.
Upon this bank it doth on tiptoes stand
To ken o’re Reason’s head at Grace’s hand.

Now he considers the possibilities. If vileness indeed has the ultimate power in his life, or if grace lacks the strength to respond to the movement of sin, then God’s promises are weaker than the strength of sin. It would bring God’s glory to shame. For what can we do with a promise such as

For sin will not have dominion over you, since you are not under law but under grace. Rom. 6:14

And he rejects these possibilities on the ground that God cannot untrue.

The third possibility he considered, that he is not truly God’s, he also rejects because that would mean that he is accursed.

What then does he attribute to the basis for this consideration:

My faith therefore doth all these pleas disdain.

These are repugnant to faith, even though they appear as a matter of reason to be the only possibilities. Having worked himself into an apparent dead end, the poem, at this point, spies a way out of the quandary:

His faith “It” sees something. Faith begins with the truth of God: God is kindness. Second, faith knows that it lays hold of God, and those who confess and believe are indeed those who belong to God (I am thine). He knows that God cannot be a liar.

Faith from here spies somewhat difficult to see

Upon this bank it doth on tiptoes stand

Faith stands upon a bank. The bank (such as riverbank) must be (1) the disdain which faith has for the possibilities: since these things cannot be true—even though it seems most reasonable; and (2) the knowledge that God is kind, and he is God’s. I will start here and look for the answer. I belong to a good God. What must that mean for someone in my condition?

Faith has the ability to see over the head of Reason and to see what Grace can do:

To ken o’re Reason’s head at Grace’s hand.

Notice something here about Faith. Faith is not blind. It is not merely guessing or vague hoping. He understands faith as a specific kind of knowledge.

Perhaps it would be best to understand Faith as the means by which persons know one-another. We believe we love another, when we believe another loves us – or hates us for that matter; we are exercising faith. While we use the word “belief” as a weak form of knowledge, that is not the only meaning of that word. Belief/faith is means by which the intangible but real beauty of a relationship can be known.

Reason assumes a sort of self-interestedness: it is unreasonable to give all that you for the good of another. It is unreasonable to love your enemy. These things do not serve my self-interest. But Faith can see things which are unreasonable, not because they are untrue, but because they do not serve one’s self-interest.

There is a kind of love in God which is both true and unreasonable (in this sense). The absolute core of Christianity is the love of the enemy. God loves his enemies and makes them into family. We are then called upon to love our enemies (which is both exalted and impossible, for this is something God must convey through us) and in so doing help to reconcile them to God.

And so Faith can see past reason and see that must exquisite of treasures, Grace.

Faith is needed to understand God, because the work of God is often not directed at the particular moment, but may be directed toward the outcome (thus, as the poet will tell us, God’s patience is not for the purpose of encouraging his sin, but rather for the provocation of the poet’s love toward God). Conversely, difficulties from God often are given out of his love toward us:

Mercy and kindness floweth from him freely, naturally; he is never severe, never harsh; he never stings, he never terrifies us, but when he is sadly provoked by us. God’s hand sometimes may lie very hard upon his people, when his heart, his bowels, at those very times may be yearning towards his people, Jer. 31:18–20. No man can tell how the heart of God stands by his hand; his hand of mercy may be open to those against whom his heart is set, as you see in the rich poor fool, and Dives, in the Gospel; and his hand of severity may lie hard upon those on whom he hath set his heart, as you may see in Job and Lazarus. And thus you see those gracious, blessed, soul-quieting conclusions about the issue and event of afflictions, that a holy, a prudent silence doth include.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 304.

What is a human being, if you extirpate love?

04 Friday Jun 2021

Posted by in Love, Psychology, Uncategorized

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In The Criminal Psychopath, Jurimetrics. 2011 Summer; 51: 355–397, Kiehl and Hoffman provide a thorough summary of the history, diagnosis, and treatment of the psychopath, particularly with a view to amount of crime committed by this relatively small proportion of the population.

It raises the interesting issue of the degree to which the condition is the result of a brain disorder and the interaction with this brain in its environment. There is apparently some evidence that the condition has a genetic component, and perhaps it is a peculiarly vulnerable brain in connection with the “right” environment which leads to the exhibition of utter moral inability. Plainly performing standard experiments by tormenting and mistreating children in rigorously similar manners to see whether the condition can be induced regularly would be evil. Therefore, one needs to consider proxies, such as the condition shows some responsiveness to treatment if the treatment early enough in life.

That there is correspondence between the condition and certain brain function is interesting: But note that the information cited shows the functioning of the brain: their brains function differently. When faced with moral situations the parts of their brain which were involved differed from “you and me.” But what does that exactly prove? The argument that the brain is causing this condition actually contains a hidden premise: that all thought must begin from the brain, not pass through the brain.

For a moment take a different body part: the psychopath and the mother with her child both use their hands, but the use is strikingly different. No one believes that the mother hand causes her sweet caress.

Reddit Turned an MIT AI Into a Psychopath. What Is It Doing to Your Brain? | Inc.com

Now a mother with broken hands could not caress in the same manner. The status of her hand both limits and permits certain behavior, but it does not cause her behavior.

But when it comes to the brain, it is easy to believe that the brain is causative. This is because the functioning of rest of the body relies heavily upon the functioning of the brain. In particular, the use of the brain in thought could imply that the brain is directing the thought.

But need that be so? If one adds as an element of the human being a mind, it is no difficulty to concluded that the minds of two different men would use their brains in a different manner: just as the psychopath murders and the doctor heals with the hand.

If we posit that information flows from the body toward the mind and the mind toward the body, effects can move in both directions. (The precise nature of mind and body is not the issue. Although at present I am very intrigued by Dembski’s Being as Communion (information is the ultimate base, not matter) and Thomas’ hylomorphism which seems to resolve Descartes’ hard cleavage interaction problem.) Thus certain types of brains would have effects without being the univocal cause.

Another element in the article which intrigued me was “His very disconnectedness is his mask. We cannot see him because we assume all humans have the connections that bind us, and because the psychopath’s very lack of those connections allows him to mimic them.” The psychopath, to use the Ancient Greek term, is a-storge: he lacks human connections. The fact of storge among other humans creates the framework which the psychopath exploits: “One explanation is that being exposed to the frailties of normal people in group therapeutic settings gives psychopaths a stock of information that makes them better at manipulating those normal people. As one psychopath put it, ‘These programs are like a finishing school. They teach you how to put the squeeze on people.'”

They bear a resemblance to Nietzsche’s Nobility who know themselves better than all others and are willing to command and exploit. They also exhibit the final end of depravity in Romans 1.

What should think of them. The authors were hopeful there were ways to get the psychopaths to slow down a bit on their crime spree of life. But there really wasn’t any element of hope.

“As one psychotherapist wrote, his psychopaths in treatment ‘have no desire to change, … have no concept of the future, resent all authorities (including therapists), view the patient role as … being in a position of inferiority, and deem therapy a joke and therapists as objects to be conned, threatened, seduced, or used.'”

That reference to the “future” stuck out. It is not merely that they have no concept of future punishment, they have no mechanism for hope. Perhaps they can move by hungers, I want this-then-that, but would be based upon a present hunger. I might plan to fulfill my hunger, but not be different.

Authorities obviously are merely impediments to be beaten or seduced. That is easy enough. But without the future, without hope. That again is a state described in Paul as the depth of lostness, “having no hope without God in the world.”

Now we come to this character: no authority, no hope, no future. Such a man is ultimately depraved.

It is the cognitive capacity of a man without love: because love is built around the future. Love does not exult in oneself, but puts another first. Love becomes a sort of authority for the other’s good becomes paramount.

The Unique Challenges of Managing a Church (or other Christian organization)

27 Wednesday Jan 2021

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This is an early draft of the introduction to a series of courses which will cover issues related to Church Administration. In this section I try to explain why church management face issues which simply are not present in any other equivalent enterprise. If anyone has a comment or correct on the direction which I intend to develop the course work, please comment. I am attempting something I have not seen dealt with elsewhere in this manner:

INTRODUCTION

Having spent decades sorting out conflicts within and between businesses, families, landlords and tenants; and having had decades experience within multiple churches (inside leadership and with outside counsel), I have concluded that the complications and difficulties faced by the one who “runs” a church organization are far greater and often more insolvable than the problems which face the CEO of a corporation or the manager of an apartment building.

These difficulties lie in the seemingly inconsistent obligations which confront the church as a public entity, as an internal structure, and which arise in leadership. 

Some of these problems can only be faced and resolved when they arise. Some problems “come out of nowhere” and cannot be anticipated. (We will speak about how to prepare for the unavoidable and unforeseen problems during this coursework.)

We cannot prevent the unavoidable; but we should avoid “self-inflicted wounds.” Many of the problems faced by a church were problems built-into the original formation of the church. Churches begin as some sort of “plant.” The planted church must make a number of decisions. Often these decisions are made without much thought and without any training. 

The pastor who plants the church approaches this task with a seminary degree which has prepared him with an overview of church history, doctrine, and certain practices such as prayer, preaching, evangelism. He has been trained to do the primary task of shepherding, but comes to the work with little or no knowledge of business formation, managing employees, leasing a building, or responding to threats of lawsuits based something said from the pulpit. 

This understandable ignorance leads to poor decisions which create future problems. The lack of knowledge in these areas will lead to poor responses to arising problems. The result will be new problems. And because these problems arise in a church, the latest management advice cannot be received and implemented in the same way it could be used in a hardware store. In fact, many churches have failed because the leadership ran the church as if it were any other business. (And other churches have failed because they ignored the very same issues.)

We are going to provide you guidance through these troubles. We will start at the beginning with business formation issues. We will also try to provide some direction about how to restructure and resolves issues which are present at an existing organization where you have come to work. 

Up until this point, I have spoken of problems in the abstract. If you have experience in the leadership of a church, you have already begun in your mind to list problems you have experienced (and if you have been the leadership of a church for any length of time, you have unquestionably faced serious questions). If you are new to church leadership, you had best be prepared for sorrow.

Some years ago, I was speaking with a pastor friend who was facing a problem which threatened to destroy the entire congregation. He was looking for help with this problem. He said the problem was so bad, that he was looking for a Clint Eastwood character from a spaghetti western with a scar on his cheek and an ammunition belt slung over his soldier. 

There will be days when it seems that only such a character could help. But we trust when you complete this coursework, you be able to avoid the need for such extraordinary efforts. 

A Quick Overview of the Problems Faced by Church Administration

The problems faced by every organization

There are legal and financial duties owed to the various levels of government where you work. It will not be unusual if you must consider differing obligations to the city, the county, the state, and the federal government. These obligations begin with the business structure you create. And, as you will learn, that if you try to avoid this problem by merely starting a congregation without making a formal decision about business structure, you have actually made a decision about business structure. 

You will owe tax records to the state and federal government, and you must prepare tax records for all employees, independent contractors, and donors to the church. 

You will need to make contracts, whether for purchase or lease of real property. If you meet in a home, you will need to consider laws and general obligations respecting permissible conduct in residential locations. 

This course is being written well into the Covid Crisis, which caused churches to face extraordinary public health restrictions which baffled the best Christian minds, brought out a variety of responses, and even resulted in sharp critique of one-another (even conflict) between those who came to differing decisions. 

You will owe legal duties to your employees. The employee duties and obligations within a church are similar and very different than those owed by secular organizations. You provide a working environment which must comply with some standards for all businesses; and you must provide an environment which comports with your duties as Christians generally, as leaders specifically, and as a church. 

You will have the problems faced by every “business” which is open to the public – except that you will be open to and have oversight over infants and octogenarians. There are very few businesses which provide toddler care and instruction, while also providing food to the poor, solace to the wounded, correction to the wayward, instruction to willing. A private day school for 3-year-olds has no duty to care for the child’s great grandmother. 

Those Problems Unique to a Church

The leadership of church cannot be measured on the same ground as business tycoon. Consider the following obituary of the CEO of Scott Paper and Sunbeam:

Swagger, arrogance, ego, “Chainsaw” Al Dunlap had them all. 

The corporate raider — turnaround specialist, if you prefer — boasted about laying off workers. He blasted his corporate brethren’s incompetence for necessitating his slash and burn tactics. He’d name names. 

Hot tempered, he was known to yell at subordinates. 

“If you want to be liked, get a dog,” he was fond of saying.[1]

While this may have made for a good CEO, it would make a failed church leader.

Christians must live with one-another in love:

34 “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.” 

John 13:34–35 (ESV). In the “High Priestly Prayer” of Jesus recorded in John 17, the Lord prays:

20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”

John 17:20–21 (ESV) . These are not abstract principles or bare aspirations. It is a duty incumbent upon every Christian and a duty which adheres peculiarly to the Church as a witness to and in the world. Francis Schaeffer explained the importance of this duty in work The Mark of a Christian:

The church is to be a loving church in a dying culture. How, then, is the dying culture going to consider us? Jesus says, “By this shall all men know that ye are my disciples, if ye have love one to another.” In the midst of the world, in the midst of our present culture, Jesus is giving a right to the world. Upon His authority He gives the world the right to judge whether you and I are born-again Christians on the basis of our observable love toward all Christians.

That’s pretty frightening. Jesus turns to the world and says, “I’ve something to say to you. On the basis of My authority, I give you a right: you may judge whether or not an individual is a Christian on the basis of the love he shows to all Christians.” In other words, if people come up to us and cast in our teeth the judgment that we are not Christians because we have not shown love toward other Christians, we must understand that they are only exercising a prerogative which Jesus gave them.[2]

If we professing believers do not demonstrate visible love to one-another we give the world the right to (1) say that we are not Christians, and (2) say that Jesus was not sent by the Father. In short, if we who lead churches or professing Christian institutions and do not exhibit love we have failed. No CEO has ever been judged a failure because he did not love the sales staff, or accounting, or the administrative assistant. He may have been thought a jerk, but he still could be revered and honored.

Look at the kind of love we must show, “as I have loved you.” John 13:34.

You may think this is going far afield from what is entailed in Church administration: I need to know how to form a non-profit, how to file tax returns, create an employee manual, et cetera. And all those things you must do. But all of those tasks must be completed with the end to fulfill the duty of being a Christian and being a public congregation of Christians[3]. 

We as Christians, and peculiarly as Christians gathered and presented to the world, have a duty not merely stay open and “make money” (which is the duty of a “normal” business). Christian organizations have a duty to act as a witness to the world. This duty involves demonstrable, actual love among the members of the organization. No CEO has ever been presented with the obligation of seeing to it that all the employees love one-another. 

I want you to consider these words on “love” which Paul addressed to the Church at Corinth. But as you consider these words, I want you to note that the first three verses each list some element of public display which someone could raise as proof that their Christian ministry was a success, and to note that these marks of success mean nothing without love:

13 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

1 Corinthians 13:1–3 (ESV).  We could add, If I publish and distribute 6,000 books a month and have conferences attended by 10,000 people a quarter and have not love, I am making a lot of noise and collecting a lot of money – but I am nothing. 

Now, I want you to seriously consider the following words and realize that the operation of your church ministry must not only be efficient, professional, effective (as must all businesses), but it also be operated in such a way that it exudes this sort of conduct:

4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things. 

1 Corinthians 13:4–7 (ESV). Or look at the words which Paul addresses to the assembled congregation of Colossians:

8 But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. 9 Do not lie to one another, seeing that you have put off the old self with its practices 10 and have put on the new self, which is being renewed in knowledge after the image of its creator. 11 Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all. 

12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put-on love, which binds everything together in perfect harmony. 

Colossians 3:8–14 (ESV). These are characteristics which must in the “culture” of your leadership and the culture the employees. It also must be the culture which you must engender among your “customers”. No manufacturer of glass bottles ever had the duty to encouraging meekness among its customers. 

You must understand that as we work through the issues raised in the various employment, financial, and legal matters which we will address throughout this course work, that we must keep in mind the aim of each of these tasks. Paul in his church administration instruction to Timothy wrote that the end of work is to be “love that issues from a pure heart.” (1 Tim. 1:5). 

When you work through materials on non-profit corporations, you will not find instructions on love.

This is what makes Church administration different from running a small business or even managing a non-profit. You will have to do all of the things which are required of any business owner or charity manager. But you also must do this with an eye toward the goal of being a witness to Christ.

The CEO of a Fortune 500 corporation does have the duty of making sure his employees avoid “foolish talk” (Eph. 5:4) or “slander” (Col. 3:8) or “gossip” (2 Cor. 12:20). But we do. No District Manager has ever been written up for failing to make disciples of the Lord (Matt. 28:18-20), but that is our job description. 

If we fail in this, we at the very least face the prospect that all our work will be “burned up” on the Day. (1 Cor. 3:12-15).

Our goal in this course work is to train you in the dual responsibilities of operating within the law of the state, but also to comply with the law of God. These are not things which you will learn from the Nolo Press book on “Non-profit Corporations” nor from a community college course on accounting. 

This course work is unique, and we trust it will be valuable to you.

[1] Brink, Graham. “Remembering ‘chainsaw’ Al Dunlap, Ruthless Corporate Cost Cutter and Big-Time Fsu Donor.” Tampa Bay Times, January 29, 2019, www.tampabay.com/business/remembering-chainsaw-al-dunlap-ruthless-corporate-cost-cutter-and-big-time-fsu-donor-20190129/.

[2] Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer: A Christian Worldview, vol. 4 (Westchester, IL: Crossway Books, 1982), 187.

[3] By referencing “public congregation of Christians”, I mean to include not only churches proper, but para-church ministries such as apologetics ministries, teaching ministries of various sorts, services provided under the promise of being a “Christian” practice. 

Sermon on 1 Thessalonians 5:12-13 (Part Two)

15 Tuesday Dec 2020

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In sum, know these in men in their office, esteem them their labor, do this work in love. 

            How then are we to appreciate and esteem them? What labor is the congregation called upon to render as a fit reward for such labor.

            Before we look to the text, let us consider the relationship between the work of the elder – that is to instruct – and the reward for such work. What actually convey esteem in such a context?

            There are some who have coached a children’s sports team, gave instruction in piano, taught someone how to read. Parents teach their children how to drive a car. What is the joy of a teacher when seeing a student?

            You are at a piano recital. The teacher is there with her students, the parents and other family are in the room. As each student comes forward and plays their piece, what does the teacher hope? What would give the teacher joy in that moment? Her students doing well; their success. 

            The coach rejoices in a victory. The school teacher rejoices in the students reading. 

            A teacher is rewarded by the student having learned the matter and putting the instruction into practice. And it is just this which Paul writes to this congregation. Turn to 1 Thessalonians 1:2

            We give thanks always for all of you

Why is that. Look at verse 3:

Constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ

Go now to chapter 2, verse 19:

For who is our hope or joy or crown of exultation? Is it not ever you, in the presence of our Lord Jesus at his coming? For you are our joy and glory.

What then shows esteem and appreciation for the pastor’s work? Your labor, your love, your hope. Your sanctification is the honor shown to your pastor. 

            Think how wicked a thing it would be withhold this esteem and respect to your pastor. If you withhold your own life of holiness so as to refuse esteem because you have decided that the pastor is not worthy of such respect, it speaks of remarkable wickedness. You are injuring yourself to refuse such esteem.

            You would like someone who be burnt to death in your own house because you have a personal grudge against the fireman who comes to save you. You clutch to the flaming beams and shout, I will die here before I give you the honor of saving me!

            Now that you know what you are looking for you will see this point is made throughout the New Testament. Turn over to 3 John 4:

            I have no greater joy than this to hear my children are walking in the truth.

Do you seek to honor your pastor, then honor the truth which he strives to teach you week after week. Walk in the truth.

            This is for your benefit. In the Christian life, the giving what is due is a blessing to the one who gives. “It is more blessed to give than to receive.” Acts 20:35. The work of the church is the work of everyone. Walk in the truth. 

            Who is the one who is blessed? As it says in Psalm 1:2, the blessed man is the one who delights in the law of the Lord. The 119th Psalm begins with these words:

Blessed are those whose way is blameless,

Who walk in the law of the Lord.

            The teacher teaches. You bless the teacher by showing that you have learned your lesson. But in this case, you are the one who is blessed. The pastor who labors to teach the truth and to show you the straight path which leads to the heavenly city is seeking your good. 

            And how do you bless him? By walking in that straight path which leads toward the heavenly city. And what is the cost to you? You will be blessed. This is like a magic treasure that the more you give the more have. Will you esteem your pastor? Then make much of his Lord. The pastor is a steward, the Lord is the pastor’s joy.

            Do you think this wrong? It comes from Paul himself. 

            When Paul was in prison, there were Christians who sought to make Paul’s imprisonment more painful by preaching Christ. This thinking is sad and bizarre. But perhaps these preachers thought: See, we are preaching freely. We are the ones blessed by Christ! Paul is in prison. This only proves that Paul was not all he pretended to be. 

            It is such a strange thing that when we read of this in Paul’s letter to the Philippians, it seems it must not be true. Paul writes that these men “proclaim Christ out of selfish ambition.” Phil. 1:17. These were busy trying to dishonor Paul by preaching Christ. They thought they would “cause [Paul] distress.” 

            How does Paul respond? 

            What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.

Phil. 1:18. You see, Paul was not looking for human beings to praise him; he was looking for praise which comes from Christ:

In the future there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day; and not only to me, but also to all who have loved his appearing.

Let us think again about the fear that a pastor preaching our passage in 1 Thessalonians 5 to respect to esteem a pastor. We immediately think, Oh, we must place this man on a pedestal. This means he wants us to all give praise to him.  But what does Paul say, My joy is in you and in your holiness. My reward is from Christ. Perhaps you did not anticipate that turn in our investigation.

But there is more. In John chapter 5, and you should turn there now to see these words for yourself, Jesus is speaking with the crowd at the temple. And as seems to have always happened, there at the temple a dispute broke out. These people were seeking proof of Jesus’ claim. 

In verse 41, Jesus says, I do not receive glory from men.

Then Jesus applies this principle to all of the people present:

How can you believe, when you receive glory from one-another and you do not seek the glory that is from the one and only God?

            Now think we me along these lines. The esteem which are to show to your pastor is not directly give glory to him. It is not praise for his brilliance. That is not the way to esteem him. 

            There is a story told of the great preacher Charles Spurgeon. After a sermon someone said, “That was a great sermon.” He answered, “I know, Satan already told me.”

            I do not mean that you should never encourage him. The work of being a pastor can be mighty discouraging. To pray for him, to show friendship to him is all very good. When he has helped you learn a thing, it is right to thank him. But do not think that esteeming the pastor is about praising him as if he were some vain entertainer. That is not the point; but do treat him as a dear friend. We do not give vain to our praise to our friends, but we do encourage them. 

            You know how to encourage those you love. Do that. 

            So we have established that walking in the truth is the way in which you actually esteem your pastor. Your holy life is proof of his labor and will become his joy and reward on the day of judgment. 

            Let me show you this one more time how this works. Paul writes to the church at Corinth. Turn to Second Corinthians chapter 3.

            He begins by telling them he is not trying to commend himself: that is, Paul is not seeking to be praised by them. Instead, he writes the Christians of Corinth are actually a letter written by the Spirit:

2 Corinthians 3:1–4 (NASB95) 

            1          Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? 

            2          You are our letter, written in our hearts, known and read by all men; 

            3          being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. 

            4          Such confidence we have through Christ toward God. 

The steward of Christ’s riches; the minister of grace; the pastor who teaches you truth looks to see if this truth is written in your life. If you walk in the truth, the pastor is blessed and you are blessed. Your life is proof and reward for his work. And a life of holiness is blessing to you, to your pastor, indeed to everyone about you.

            Paul’s command to know, to esteem the pastor is no burden to you. The command is seeking your blessing. But we need one more qualification as we examine this matter of walking in the truth. 

            There is a way in which walking in the truth – or at least an appearance of the truth – can actually be sinful. It sounds so strange that I will need to prove this to you. 

            The Pharisees were known to be precise in their obedience to the law. They, of all people, could be said in a way to be “walking in the truth.” They have, but in a wrong way. Paul, writing to the church at Philippi writes in the third chapter of his life before knowing Christ. Paul writes of himself

            As to the law, a Pharisee… as to the righteousness which comes from the law, found blameless. 

            You can take hold of the truth and misuse it. The wrong use of the law can make one rigid, proud, unloving. The truth can make one positively evil, when it is ingested in the wrong way. But the fault does not lie in the law, the fault lies in us. As Paul writes in the 7th chapter of Romans, the “law is holy, and the command is holy and righteous and good.” (12) But sin in us take the law up in the wrong way and turns that which is good to evil. That is the work of sin.

            How then do we walk in the truth such that it does not turn to sin? The truth taken up in the right way causes no sin; rather, it brings a blessing as we have seen.

            Look over the 2 John 6 and read:

2 John 6 (NASB95) 

                        And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it. 

Now look at 1 John 2:5, 

            but whoever keeps His word, in him the love of God has truly been perfected. 

The truth of God, the command of the Lord is kept in love. It is not a rigid, joyless obedience to a tyrant it is love toward God and love toward man. This is what the Lord himself said:

Mark 12:28–31 (NASB95) 

            28       One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, “What commandment is the foremost of all?” 

            29        Jesus answered, “The foremost is, ‘Hear, O Israel! The Lord our God is one Lord; 

            30        and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 

            31        “The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

            What would true obedience look like? It would look like love. Love fulfills the law. This is what Paul wrote to the church at Rome:

Romans 13:8 (NASB95)

           Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.

Do you hear that? Do you want to truly fulfill the law, love. Paul continues on this point:

Romans 13:10 (NASB95) 

            Love does no wrong to a neighbor; therefore love is the fulfillment of the law. 

You are supposed to esteem your pastor. How do you do that? You walk in the truth. What does that look like, living in love with one another. And what does love look like? Turn to 1 Corinthians 13. You know the passage well; we always read it at weddings. But I want you to understand something important: Paul wrote this to a church. Yes a marriage should be filled with such love. But it is to a local congregation that Paul gave this instruction.

            Do you want respect your pastor? Do you wish to obey the commandment of this passage? Then live like this. When the members of this congregation come together, this is precisely how we should live. This is the fact of a congregation that esteem the pastor:

1 Corinthians 13:4–7 (NASB95) 

            4          Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, 

            5          does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, 

            6          does not rejoice in unrighteousness, but rejoices with the truth; 

            7          bears all things, believes all things, hopes all things, endures all things. 

You want to bless the pastor, live like this. You want to esteem his labor, bear with one another. You wish to show respect for the Word of God diligently laid before you, explained and made plain? Be patient, be kind. Stop with your arrogance; put an end to seeking your own. 

And do this to and for your pastor. He is a shepherd, but he is also a sheep. Show him patience. Be kind to him. Don’t engage in any silly jealousy. Don’t brag and speak as if you could all of this better. Do not seek your own. Don’t be provoked when he fails, because the work of a pastor does not confer perfect sanctification. Bear with him. Believe the best of his family. Weep with him when he weeps. Rejoice with him when he rejoices. 

And a last note. Part of the love you must show this man and his family is to provide for their livelihood. You have determined that your congregation would best be blessed by a pastor who can devote himself full time to this work.

            Sadly, it is at this point, that many, many congregations and pastors have come to conflict. Congregations routinely begrudge the pastor’s family sufficient money that they should live without constantly burdens. I have known truly sinful ways in which congregations have abused their pastors. 

            It would not profit at this time to rehearse the history of such stories. But know that it seems to be a mark of pride for congregations to impoverish their pastor; as if his poverty was a mark of their holiness! These same people would think it a scandal if they had to live in such straits. But to starve their pastor they excuse because the pastor will receive some heavenly reward. 

            Are their pastors who live too well, who abuse their congregation and “fleece the sheep.” Yes. But stealing from the congregation is the mark of a false teacher. 

            And starving the pastor is the mark of a selfish and sinful congregation. 

            Why should a pastor live worse than a plumber or painter? The plumber and the painter do good honest work and are rightfully rewarded for their skill. But the pastor? It takes years of education to become a pastor. The work and skill needed to become a pastor could easily have been turned to any number of careers such as being a lawyer or professor. The pastor has given up those opportunities to do good to you.

            We want to pay for the best doctor, because we think the doctor can do good or evil to our bodies. And we treat pastors as if their work could be done by anyone, and we pay them accordingly. 

            The pay of a pastor is not the primary point of this passage. The point is to live in love with one another. But one application of that command to live in love is to care for and protect the pastor and his family – just as you should care for and protect the reputation, and the health, and the well-being of everyone in the congregation. 

            Esteem the Lord, walk in the truth, live in love. And in so doing you will become a blessing to your pastor.

[A Final Note: I wrote this sermon for a friend’s congregation. The structure is primarily such that someone who was not a member of the congregation would preach this. The reason for that structure is that in 1 Thessalonians 5, Paul is not commending himself but the current leadership of the church. He is not writing, “esteem me”, but “esteem them”.]

What hope produces, what produces hope.2

28 Thursday Mar 2019

Posted by in Colossians, Faith, Faith, Hope, Uncategorized

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[Picking up from the first part]

I said there were not three things, but here are three things in this verse about hope. First, hope has a very present effect. That is the word “because”. Second, the hope is certain:  it is laid up in heaven. Third, the hope marks goal, the end of our pilgrimage. Our hope is laid up in heaven.

First we are going to consider the effect of hope. I want you to notice something about. In 1 Corinthians 13:13, Paul writes that, “faith, hope and love” now abide. Here is a triad which lies at heart of being a Christian: we cannot be a Christian without faith hope and love. Paul mentions these three in our text:

4since we heard of your faith [there is faith] in Christ Jesus and the love [there is love] which you have for all the saints;

5because of the hope [there is hope] laid up for you in heaven, of which you previously heard in the word of truth, the gospel

Notice also that the hope comes about from hearing “the word of truth, the gospel”.  So there is a chain of events here: 

First there was hearing the word of truth. We will think about what is that word of truth in moment. For right now, just notice that hope did not come their imagination or their experience or anything else. Hope came from hearing “the word of truth”.

In 1 Thessalonians 1:5 Paul describes what happened to that church:

“for our gospel did not come to you in word only, but also in power and in the Holy Spirit and full of conviction”

There is the pattern which is throughout the Scripture — and demonstrated over and again in the history of the Church. Believers, the church of Jesus Christ are created by Word of God and the Spirit of God. The Word of God comes to people and comes in the power of the Holy Spirit.  It presses down upon the elect and they believe and are transformed. 

Now understand this about true, saving faith: it is not just some sort of historical calculation. For instance, I believe George Washington was the first president of the United States. But that belief is just an idea, it’s just an exercise of thought.

Saving faith is different, it is not just an idea. It comes with power, with conviction, it changes. When true faith comes, it comes with hope. In Romans 4:18, Paul describes Abraham’s saving faith like this, “In hope again he hope he believed.” And in Romans 8:24, Paul writes, “For in hope we have been saved”. 

Faith and hope are very close together; and in saving faith, it comes with hope. We believe we are now saved, and we believe we will be saved. We believe we will be justified on the day of judgment, we believe we will be resurrected, we believe we will be forever with the Lord. But notice that all of that belief entails hope:

For in hope we have been saved, but hope that is seen is not hope, for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it.

Rom. 8:24-25. And conversely, we could not possibly hope for something we did not believe to be true and real and ahead of us. No one could hope for something he did not sincerely believe was true.

Now consider this also: faith and hope strengthen one another. As we believe, we can more easily and clearly hope: as we hope, our faith gains strength and vigor.

Let’s do a little thought experiment.  Let us assume that the story gets around that Tom is feeling generous today and that he is taking every out to lunch. And so we all hope and believe that Tom is going to bring around limos and we will all be ferried down to Gladstones at the ocean and we will have lunch and be brought back to church in time for evening service. 

But after our initial rush of hope and belief, we start to think about this. We begin to realize that taking a couple of hundred people in limos to lunch at the ocean might be unrealistic for Tom. Tom probably doesn’t have ten thousand dollars to spend on our lunch. And so, our belief begins to wane. And as our belief wanes, our hope wanes. And by the time noon comes around, our faith and hope in Tom’s wonderful lunch surprise goes away.

Faith and hope need one another to survive. 

Here is a point of application. We must keep our faith and our hope well and in good strength. When we becomes hopeless, when we begin to falter in our hope, our faith will decline. In fact, I would surmise that for most people it is their hope which falters first, and then their faith.  The Devil would not easily get you to deny the Incarnation — but if he can discourage you, if he can distract your hope and draw it on to other things, you faith will fail. Faith cannot stand without hope. To keep faith without hope is like keeping a roof without walls. Faith and the roof will fall to the ground.

But Paul also draws love into this equation look again 

4since we heard of your faith in Christ Jesus and the love which you have for all the saints;

5because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel

The love which the Colossians experience and exhibit is “because of the hope”. Their hope gives rise to their love. Some of the commentators are puzzled by this connection. Since love is a very generous affection, it seems odd to connect with one’s hope. How can hoping make one more able and willing to love?

Let us think of the greatest act of love in the history of humanity: without question, it is the love Jesus showed to us when he went to the cross. Jesus himself said that giving one’s life for another was the greatest act of love. Jesus abounded in love, when he went to the cross.

Now I want you to consider Hebrews 12:2, “Jesus … who for the joy set before him endured the cross”. Jesus’ love toward us was itself grounded in hope. Jesus died for us to glorify his name, to glorify the Father — and for us, he made atonement for sin. Jesus gave himself in love, but Jesus also gave himself in hope. 

Because Jesus knew his work would be successful does not mean that Jesus did not hope. Hope does not mean an uncertain a foolish desire. Hope can be quite certain, as we will see. The security of the hope does not mean that it is not hope. Hope is desire for something which is not now present. 

Hope is means of enjoying something in the future now. It is taking possession of something just beyond our grasp. 

Jesus’ love and Jesus’ hope were in perfect agreement and were both fulfilled together. 

Love is a generous affection. Hope is also generous. A hope of acceptance and love from God, makes us wealthy — it makes love and generosity wise. Hope fixes our eyes upon Christ (and that is a whole other thing which we cannot fully consider) — and as it fixes our eyes upon Christ, it makes us like Christ:

2 Corinthians 3:18 (NASB95)

18But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

Our hope transforms us by fixing our gaze upon our Lord. And in so doing, our hope transforms us into those who love. We could never love without hope. We love in hope that our love will be received and will work good in the beloved.

If our gaze could never go beyond the confines of this life and this world, then the full generous love God commands, to love our neighbor as ourself would be insane, it would be dangerous and foolish. To love as God calls us to love is a sucker’s game if there is no heaven calling us: if there is no life beyond this life, then as Paul writes, we are most to be pitied. 

But hope gives room and promise and purpose to Christian love. As Paul also says, our labor will not be in vain. 

When we are filled with hope, then faith and love will grow themselves. And here is the amazing thing: When we have these three, they each make the other grow. When we have love and faith, it grows hope. When we have hope and love it grows faith. Love fulfills the law, love is obedience to Christ. And in Hebrews 5:14, we learn that obedience — which will necessarily require love — makes us fit and able to learn more of God, to increase the scope and depth of our faith and hope, because it gives more range for faith and hope act.

What produces hope? The Word of God brought to bear by the Spirit of God, the word of God believed produces hope. And what does hope produce: faith and love. If you see you faith flagging look to your hope. If you love has grown cold, look to hope. If you hope is weak, look to your faith. 

If you feel yourself wander, discouraged, fallen into sin and tempted with despair, come back to the fountain, come back to the place you lost your way. Come back to the start, to the Word of God, pick up the trail in faith; your flagging hope will stir and that will set you going in the correct direction.

James Denney, The Superlative Way

26 Tuesday Jun 2018

Posted by in 1 Corinthians, James Denney, Uncategorized

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From his collected sermons, The Way Everlasting. The sermon concerns 1 Corinthians 13, on the call for Christians to love:

For what the theologian defines and the Apostle depicts is illustrated and embodied in our Lord Himself, and what we have to do is to look at Him. “Herein is love.” We do not know what love is till we see it in Jesus, and when we see it there we see Him identifying Himself with God’s interest in us. The revelation is not only made before our eyes, it is made with special reference to ourselves. In Christ’s presence we are not the spectators of love only, we are its objects. Christ exhibits towards men, He exhibits towards us, that wonderful goodness which Paul describes. When we think what our life has been, and what has been His attitude to us from first to last, do we not say, “Our Lord suffers long, and is kind; He is not easily provoked; He does not impute to us our evil. Where we are concerned, where God’s interest in us is concerned, He bears all things, He believes all things, He hopes all things, He endures all things.” These are the thoughts, or rather these are the experiences, out of which love is born in our hearts. We love, because He first loved us All the time it is His love which must inspire ours. “Beloved, let us love one another, for love is of God, and every one that loveth is born of God and knoweth God. He that loveth not knoweth not God, for God is love.”

James Denney, The Way Everlasting: Sermons (London; New York; Toronto: Hodder and Stoughton, 1911), 163.

Love in The Seducer’s Diary (Kierkegaard, Either/Or)

14 Tuesday Feb 2017

Posted by in 1 Corinthians, Kierkegaard, Philosophy, Psychology, Uncategorized

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The nature of the “aesthetic” man, and the nature of the “seduction” in this diary are well explained by a couple of quotations. The seducer is predatory,:her weakness is the opening for his action, “When a young girl is emotionally disturb, one an successfully venture much which would otherwise be ill-advised.”  The erotic here has no true love for her — only for the sensation which the other person produces.

The bare desire for sensation is further underscored in this section,

Social intercourse, it is true, brings one into contact with the fair sex, but there is no artistry in beginning an affair in such surroundings. In society every girl is armed, the occasion is poor and encountered repeatedly, she gets no sensuous thrill. On the street she is on the open sea, everything acts more strongly around her, everything seems more mysterious. I would give a hundred dollars for a small from a girl I met on the street, not ten dollars for a pressure of a hand at a party; that is an entirely different kind of currency.

As one considers this diary, we see that this seduction amounts to almost all of what we call “love”. Love consists in what another person makes me feel. We remain in love as long as that palpable emotion persists. What we love then is our sensation — not the other human being. When I spoke with a behaviorist psychologist, she explained that what we love about another human being are the pleasurable sensations produced in our nervous system — and that loss was the sensation of the loss of those sensations.

1 Corinthians 13:4–7 (ESV)

4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things.