Short Story/Creative Fiction Playground:

Buzzing. Humming. Vibrating. The incessant noise, whatever one called it, refused to be found.

“Where are you?!” Dirk yelled, alone in his house.

Papers lay strewn across the floor. Doors, cabinets, and drawers remained open all throughout the house. Yet, Dirk could not locate the sound anywhere.

With a hefty sigh of exasperation, he sat in his reading chair adjacent the bookshelf, hands between his legs, hunched over, staring at the mess he’d have to clean up now that his temper had cooled.

Buzz, “There it is again- “ he closed his eyes, and listened carefully for the sound to give away its location. Up. Right. Inches away? Feet?

Standing, hands on the shelf, he scanned, eyes sill closed, listening for the location. Faintly, he had the image of pages blowing against each other, the sound not unlike the time he left a strap out the window of the car and drove down the freeway.

Opening his eyes, Dirk found himself staring at a copy Car & Driver Magazine. Taking it from the shelf, the pages shocked his hands with static electricity. He flipped through and found an article about the time the author had driven his parents car up the coast of California.

Dirk took the magazine back to the chair and sat down. When he looked up from the article, he was no longer in the chair, but seated in a 1959 Ford Galaxie Sunliner[ 1959 Ford Galaxie Sunliner convertible - 1957 Ford - Wikipedia] with the top down. The author of the article, though much younger, was in the driver’s seat….

Gifted through the Holy Spirit

Jesus’ mission as the Anointed One (Messiah/Christ) was to invade earth with the Kingdom of God (Luke 4:18-19).[1]When the Kingdom is present, it results in freedom, healing, deliverance, and good news about God’s favor towards all people. Jesus accomplished his part of the mission and received all authority in heaven and on earth. He gave the pseudo-kingdom of darkness a fatal blow and introduced another development in the on-going competing-kingdoms saga. Upon his ascension, he handed the mission to his followers (Matthew 28:18-20). The mission never changed. Using the anointing (empowering) of the Holy Spirit (with which Jesus was anointed), Christians are to invade earth as ambassadors of the Kingdom of God until it fills the whole earth. That mission results in the same freedom, healing, and deliverance as they tell unreached people how passionate God is about them.

As part of this empowerment, the Holy Spirit came giving gifts to men (Ephesians 4:8). The key “gifts passages” describe the various ways God works among his people (1 Cor 12:8-10, 28; Rom 12:6-8; Eph 4:11; and 1 Peter 4:10-11).[2] It is commonly accepted to refer to these as the Office Gifts, Serving Gifts, and Charismatic Gifts.[3]However one classifies them, the theme of these passages list ways in which God empowers his people to be a blessing to others. The New Hope Oahu website lists 25 spiritual-gifts for which one can be tested.[4] These lists are not comprehensive (the only ways he works) but are examples of ways he has worked in and through his believers to accomplish the work of God on Earth. The following are take-aways from this course, in the form of key ideas found in the texts.

Doing is key. “As Christians, we are often in danger of becoming theoreticians rather than practitioners of the Kingdom”.[5] It is far too easy to sit behind a keyboard, study the Bible, and tell people what it says; without ever really doing any of it. If Christians fallback into defenders of theology, they may find themselves on Facebook arguing theology rather than connecting with hurting hearts and leading them to God’s heart for them. This type of activity “wins” the argument while destroying relationship. In essence, they become enemies of the kingdom they claim to defend. The first step in walking out the kingdom, is being mindful that it is a real kingdom to be walked-out, not just an ideology to defend or argue. This requires taking the time to develop real relationships with real human beings in real life, inviting them into your sacred space and loving them with His heart. It requires getting dirty, being with messy humans in their pain, and loving them well.

God-Connected-Relationship is key. The Triune nature of God is at its core, relational. We are invited into the eternal pre-existing relationship with Father, Son, and Spirit. This relational core invites us to shift our thinking. Rather than doing things for people on God’s behalf; we do things for The Father which people benefit from. Too often, detached from relationship, Christians can go about working “for God”, while not being in relationship “with God”. Rather than doing things for God according to some natural agenda or plan, Christians must do what The Father is leading them to do.[6]When Kingdom Ambassadors are in relationship with The Father, their work will flow from that relationship. To do life that way, requires hearing God.

Hearing God is key. As Christians tap into relationship, he empowers them to see what he is doing and participate. Without hearing the Father’s heart, seeing what he is up to in the life of a fellow human being, one is left to quote scriptures and principles at them. To hear God, one must be tuned-in to the voice of the Father, spoken through his Word (Jesus), by the Spirit. Unless they are Spirit-Led in an encounter, they are left to work on God’s behalf with mere natural efforts. This natural-only form of Christianity results in the famous “Romans Road” tracts; which have some benefit but ultimately lack much transforming power. Part of hearing God is speaking what God is saying into the lives of His precious people. Examples of this can come through Prophecy, Words of Knowledge, and Words of Wisdom. Essentially, one hears God and speaks His heart to His people. He also may lead his ambassador to do other things, which may be outside their comfort zone.

Getting uncomfortable is key. Dawkins spends most of his text providing examples of moments when God used His people to walk into unusual or uncomfortable situations and bring healing, restoration, and break-through into the lives of hurting humanity. In one instance, a woman was prompted to do a handstand in a gas-station convenience store and the cashier gave their heart to Jesus.[7]Christians must be willing to step outside of their comfort zone if they want to see God move. This is, in part, because God will show up as the only one who could have arranged it (rather than His agent relying on talents, evangelism training, or tract-handouts).

Loving His people is key. The members of the Body of Christ are “Ambassadors of His Presence”, for His purpose, to His people.[8] In order to walk that out, Believers must have more than a dogged determination or right theology; they must have LOVE. This present darkness is icky, messy, and sometimes working with broken people is not fun. The Kingdom of God is “now and not yet”. Christians today live in the Radical Middle between the empowering of the Holy Spirit (today) and the future Kingdom where sin will no longer exist.[9] Dawkins calls this tension The Upside-Down Kingdom.[10]Prostitutes, Witches, and Atheists have all found themselves weeping with Robby Dawkins not because he provided an impenetrable argument for the “rightness” of Christian Theology but because he allowed himself to be a conduit through which they could meet The Father for themselves. A Kingdom Ambassador must love someone first, in order to be willing to put down their own defenses and love their enemy; or better, realize the enemy is not the human standing before them but the spirit influencing that human.

Gifted to Minister as a Team

The APEST Model: For most of church history, church leaders were considered the “Minister”. When one went to seminary it was to “enter the ministry”. This is antithetical to the biblical design of God for his body. The Apostle, Prophet, Evangelist, Shepherd, and Teacher (APEST) were given by God to equip the body to minister, not to do all the work themselves. While each person (even APEST Leaders) is a minister outside the church building, Church Leadership Gifts (APEST) are intended to be equippers, not ministers (Ephesians 4:11-16).[11]To make this a reality requires rethinking the church model; transitioning from a one-man-show to a team-based model where every member of the body is a “full-time minister”.[12]To make this transition, those in leadership must develop the gifts of their people, develop future-leaders, and develop teams of leaders.

Developing Gifts: Each individual in the leaders’ circle of influence is gifted. It is the leaders’ responsibility to discover the person’s gifting and bring it out of them, while also building their character. As they grow into a heart for God, developing God’s character inside of them, their gifting will become self-evident. One may look at a tree and see a tree, another may see a group of trees and call it a forest; but one who is focused on bringing out the best in others is like one who sees the chair, coffee table, or decorative artwork inside of the tree that has yet to be released.[13]

Developing Leaders: As a leader develops the gifting of others, some will begin to show a gifting for leadership and shepherding their own people. As these individuals are developed, they will develop others. Godly leaders are Dream Releasers. They look for opportunities to develop the gifting in others. Leaders who are insecure will horde power and influence (K.M. Weiland refers to this as the King’s Shadow, when leadership is turned self-protective of its own power).[14] Groups led by insecure leaders will be anemic and weak; while groups lead by Dream Releasers will become an ever-growing self-reproducing body. As a fractal continues to duplicate into ever more complicated shapes, a body of Dream Releasers will be a body of leaders developing leaders into continuous growth.[15]

Developing Teams: As the body grows from a natural result of people’s gifting being developed, teams of people will be the natural byproduct of this fractal growth. Teams; however, require organization and direction. Building teams starts with picking the right people for the right positions. Being aware of someone’s DESIGN helps the leader put them into positions in which they are gifted to excel. Once you begin to organize teams and get everyone on the same mission, the teams themselves can become self-replicating. Cordeiro provides tools which can assist the leaders in creating as many layers of structure as needed for the size and complexity of the body while maintaining the vision and compass of that body.[16] Once the vision and structure is in place, the body can become self-replicating.

The Body of the Anointed One will be at its healthiest when each member supplies its part. To see that kind of culture, requires APEST leadership doing their part to find and develop the giftings in their people and raise up fellow APEST leaders who will in turn develop the giftings in their people. As a fractal grows indefinitely into ever more complicated designs based on the same structures, this model provides the environment in which the body can grow unhindered and fully equipped.

My Partnership with the Spirit

Spiritual Gifting/DESIGN: In Doing Church as a Team (Chapters 4 through 6), there are tools provided for understanding one’s gifting and DESIGN.[17]The following are the results of my self-assessments.

1. 1. SPIRITUAL GIFTS: The following are my top (four) results, each scoring 12 on the assessment.

· Pastor/Shepherd: At the age of ten, standing on the platform of my Dad’s empty church, by myself, I felt a strong calling to “Pastor”, and I ran hard from that calling until 2018 when I finally decided to follow God’s call. Despite myself, I have been a “Shepherd” in every role I served in corporate America. Even while avoiding “Supervisor” roles, my team-mates, friends, and even strangers on the street came to me for prayer, advice, and counsel. I would mentor/disciple and shepherd them into a closer relationship with God and help them find inner healing. Even my superiors would end up becoming my sheep, asking me for advice for situations I was technically not supposed to know about. I always provided them with a Priests’ Confidence. I have seen first-hand that God will not relent on his calling and holds each of us accountable for that calling despite our compliance. I look forward to seeing how this Shepherd role will play out in the future.

· Teaching: I am best known among my friends as a storytelling teacher. Whether I was helping people build credit scores, fix identity theft, providing relationship advice (using Dr Henry Cloud’s material), or expounding on God’s Word, teaching was a theme for me. My own boss asked me to stop giving customer’s lectures and to go start a Podcast. I have a knack for making “complicated things simple”. I usually make them complicated for myself, them simplify them, before I reach the simple stage. In this same vein, my writing has always been superior to my peers and I feel my teaching gift is at its highest expression in the written word. Pride in my superior knowledge has been my Achilles Heel, and an area of constant development.

· Words of Knowledge & Prophecy: I scored evenly on these, but I see them as the same thing anyway. There has always been a prophetic bent to my personality; seeing visions and dreams even as a child. However, I largely avoided this part of my spiritual life, afraid of it (to be frank). In recent years, I began dipping my toes into these waters. I was surprised to see how readily God used me in these areas. In 2019, God said: “Your Teaching gift will become subordinate to your Prophetic gifting”. I have seen glimpses of that starting to work its way into my day-to-day life, but it is still in its infancy. I am focusing on the phrase: “Be Still, Be Led” to develop this area in my walk. I have also struggled with being sensitive to when and where to use the things I see.

2. 2. DESIGN: Using the DESIGN acrostic, from the text, I can say the following:[18]

Desire: My passions revolve around research, writing, storytelling, and teaching. I have started over 40 blogs with various purposes (most never came to fruition). I have a novel that is half complete. Often after teaching the same material repeatedly, I write it down so I can refer people to the article instead, then invite them to ask questions after reading.

Experience: My experience in “church” has led me to largely reject the models we use in the west today. My experiences in Alcoholics Anonymous and recovery programs have given me a passion for broken people. Working with fellow Widows via Facebook has given me a unique insight into the unmet needs of that community. The themes of my experiences revolve around meeting the “de-churched” in their pain, answering their honest questions, and leading them into healing and freedom with God.

Spiritual Gifts: Pastor, Teacher, and Prophet are all symbiotic callings. I take what God says and deliver it to people in ways they can hear, with fresh ears.

Individual Style: I am an INFJ with Clifton Strengths in Intellection, Ideation, Learner, Achiever, and Input. I am a walking brain, and require massive alone time to read, research, study, and write. While I genuinely enjoy teaching and mentoring, the finer points of “relationship building” are often lost on me (unless I’ve studied it in a book). I partner with Relational people to help me in those areas. I am starting a small-group with just such a person.

Growth Phase: While my scholarly biblical acumen surpasses even some of the pastors I have served, my character development may be that of a young adult or teenager. The final stages of my freedom from bondages long-held date back only to January 2017 through November 2019. I feel the acute need for a mentor to help me take the next steps before I ever attempted to take the reins of leadership myself.

Natural Abilities: Until now, I used my talent as a Sound Engineer to hide in the audio booth and stay away from the platform. While I am not ready to start teaching, I could begin looking for ways to assist pastors and teachers in their work. Also, God has been dropping hints that I should start to take my blogging from hobby to semi-professional; including the addition of a Podcast.

Ministry Dreams: Ultimately, I see myself as a teacher/writer. When asked “What would you do if anything was an option?”, I would be something akin to a C.S. Lewis or a Dallas Willard. I would prefer the classroom to the pulpit; though guest teaching in churches is not out of the question. I see myself using the Shepherd gift with students and small groups; rather than as a Senior Pastor. Finishing this degree is part of that preparation.

Risk of Ministry: For me, facing the risk of ministry means (1) overcoming doubts by doing it anyway, (2) getting used to being uncomfortable for the sake of loving God’s people, (3) purposefully investing in loving people the modern church often treats as “other” (as spiritual pariahs).

Personal Transformation: I am scared to start the Podcast, but it is on my to-do list for this summer between semesters. I am partnering with someone gifted in Relational strengths to help me step outside my comfort zone and develop real-world relationships with broken people (as opposed being online only).

Bibliography

Averill, David Taylor. “PREACHING APEST: OBSERVING A SERMON SERIES, BASED ON EPHESIANS 4, AS A MEANS OF BEGINNING TO PLANT A VISION IN A LOCAL CONGREGATION.” Pittsburgh Theological Seminary Barbour Library, 2019. https://www.academia.edu/39181904/PREACHING_APEST_OBSERVING_A_SERMON_SERIES_BASED_ON_EPHESIANS_4_AS_A_MEANS_OF_BEGINNING_TO_PLANT_A_VISION_IN_A_LOCAL_CONGREGATION.

Cordeiro, Wayne. Doing Church as a Team. Revised and Updated edition. Minneapolis, Minnesota: Bethany House, a division of Baker Publishing Group, 2014.

Coulter, Leah. “The Spirit Formed Ministry (BIBM1302).” Lectures, The King’s University, Southlake Texas, Spring 2021.

Dawkins, Robby. Do What Jesus Did: A Real-Life Field Guide to Healing the Sick, Routing Demons, and Changing Lives Forever. Minneapolis, Minn: Chosen, 2013.

Jethani, Skye. With: Reimagining the Way You Relate to God. Nashville: Thomas Nelson, 2011.

Seamands, Stephen. Ministry in the Image of God: The Trinitarian Shape of Christian Service. Downers Grove, Ill: InterVarsity Press, 2005.

Spiritual Gifts Evaluation/Test. Honolulu, HI: New Hope Oahu, 2021. https://enewhope.org/resources/spiritual-gifts-test/.

The Lexham Bible Dictionary - Barry, J. D., Bomar, D., Brown, D. R., Klippenstein, R., Mangum, D., Sinclair Wolcott, C., … Widder, W. (Eds.). (2016). In The Lexham Bible Dictionary. Bellingham, WA: Lexham Press. Billingham, WA: Leham Press, 2016. LexhamPress.com.

The Lexham English Bible (LEB), Fourth Edition. Logo Bible Software. Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.). Bellingham, WA: Lexham Press, 2010. http://www.lexhampress.com.

Weiland, K.M. “Helping Writers Become Authors - Write Your Best Story. Change Your Life. Astound the World.” Helping Writers Become Authors. Accessed April 27, 2021. https://www.helpingwritersbecomeauthors.com/.

[1]The Lexham English Bible (LEB), Fourth Edition, Logo Bible Software, Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.) (Bellingham, WA: Lexham Press, 2010), Scripture References from LEB, http://www.lexhampress.com.

[2]The Lexham Bible Dictionary - Barry, J. D., Bomar, D., Brown, D. R., Klippenstein, R., Mangum, D., Sinclair Wolcott, C., … Widder, W. (Eds.). (2016). In The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.(Billingham, WA: Leham Press, 2016), “Gifts of the Spirit,” LexhamPress.com.

[3]Wayne Cordeiro, Doing Church as a Team, Revised and updated edition (Minneapolis, Minnesota: Bethany House, a division of Baker Publishing Group, 2014), 45–51.

[4]Spiritual Gifts Evaluation/Test (Honolulu, HI: New Hope Oahu, 2021), https://enewhope.org/resources/spiritual-gifts-test/.

[5]Robby Dawkins, Do What Jesus Did: A Real-Life Field Guide to Healing the Sick, Routing Demons, and Changing Lives Forever (Minneapolis, Minn: Chosen, 2013), 83.

[6]Stephen Seamands, Ministry in the Image of God: The Trinitarian Shape of Christian Service (Downers Grove, Ill: InterVarsity Press, 2005), 26; Skye Jethani, With: Reimagining the Way You Relate to God (Nashville: Thomas Nelson, 2011).

[8]Leah Coulter, “The Spirit Formed Ministry (BIBM1302)” (Lectures, The King’s University, Southlake Texas, Spring 2021), Lecture: SF Ministry Ambassadors F20.

[9]Coulter, Lecture: Bigger Context of Ministry F20.

[11]David Taylor Averill, “PREACHING APEST: OBSERVING A SERMON SERIES, BASED ON EPHESIANS 4, AS A MEANS OF BEGINNING TO PLANT A VISION IN A LOCAL CONGREGATION” (Pittsburgh, Pennsylvania, Pittsburgh Theological Seminary Barbour Library, 2019), https://www.academia.edu/39181904/PREACHING_APEST_OBSERVING_A_SERMON_SERIES_BASED_ON_EPHESIANS_4_AS_A_MEANS_OF_BEGINNING_TO_PLANT_A_VISION_IN_A_LOCAL_CONGREGATION.

[14]K.M. Weiland, “Helping Writers Become Authors - Write Your Best Story. Change Your Life. Astound the World.,” Helping Writers Become Authors, Podcast/Blog Post: Archetypal Character Arcs, Pt. 12: The King’s Shadow Archetypes, 04/26/2021, accessed April 27, 2021, https://www.helpingwritersbecomeauthors.com/.

[15]Cordeiro, Doing Church as a Team, Chapters 7-8.

Who are you praying to?

Reflective Book Critique: Ministry in the Image of God: The Trinitarian Shape of Christian Service, by Stephen Seamands

Content Summary

Stephen Seamands asserts that understanding the Trinitarian Nature of God allows us as God’s people to minister in the Image of God; literally to be his Image Bearers. Seamands demonstrates the “ministry we have entered is the ministry of Jesus Christ, to the Father, through the Holy Spirit, for the sake of the Church and the world”.[1] He shows that the ministry of Jesus was directed by The Father; and that there is a profound difference between doing things for God and doing what God said to do.[2]

As part of this philosophy, God’s character is seen in light of his triune nature. The fact that there are three persons who have dwelt eternally in relationship with each other, a Relational Personhood, means that God is by nature “relational”. He is not lonely. He has been for all time in perfect relationship within himself. This also means that God invites us (his creatures) into that relationship. In contrast to American Independence, God is intensely relational. There is a Joyful Intimacy among the godhead and a Glad Surrender each to one another.[3]

God’s triune nature can feel complicated to explain at first. However, there is a Complex Simplicity in the Godhead. As a map or globe are imperfect representations of our real world; so our understanding of God’s triune nature is imperfect.[4]Nevertheless, if we see triune nature we understand his thoughts and feelings better, it takes us back to his intensely relational nature. The Mutual Indwelling of Father, Son, and Holy Spirit has invited us into the fold. We are invited to be one with them. While there may have been lone wolf prophets, the overwhelming theme of the Bible is team ministry. Paul and Barnabas (and afterward others), Peter and John, and Elijah and Elisha; God is constantly bringing his people into relationship with one another as they become closer to God (who is himself relational).[5]

In contrast to the two worldview extremes of “intense individualization”; or, the “total loss of self”, becoming part of some cosmic whole, the Trinitarian Worldview shows that even God himself can become “one” without losing his individual parts. While the Father, Jesus, and Holy Spirit are one, they are yet distinct.[6]Because we were created by this triune God, we can engage in Gracious Self-Acceptance, neither rejecting ourselves nor becoming full of ourselves. We reject the false selves placed onto us by brokenness and accept a vision for who we are “in Him”.

Having been rooted in the Image of God; into his Triune Nature; we begin to get a sense of his passion for us and then it extends to his passion for others. From the standpoint of fully accepting who we are, seeing ourselves as He created us, we can see other’s how He created them. We do not define them by their brokenness but by their created nature. We begin to feel a Passionate Mission to bring others into the family of God. And yet, when we attempt to establish own mission, we fail.[7]When we run off half-cocked for God, we fall on our face. We must first be brought into the united trinity, then hear the Father’s Spirit wooing us onward, then obey that call. It is only when our ministry and mission is rooted in being one with the Father that our mission will ever be fruitful.

Personal Insights

I find I frequently fall into the trap of “doing things for God” instead of “doing what God tells us to do”.[8]I have the idea that if I serve, tithe, avoid certain things, do certain other things; then my life will be blessed. In Biblical Studies this is called the retribution principle. While it is true to a point, it is not universally true. I may “do” all the right things and still have seasons of hardship. I am not in a contract with God in which he is obligated by my behavior. I am in a relationship with God in which he loves me, walks through the valley of the shadow of death with me, and walks me out the other side. Ultimately, it has always been about the relationship and not about the performance. This means that all he may be asking of me in some seasons is to “be still”. If I will focus on staying connected to Him, and not on my performance, then when he legitimately calls me to into service it will be out of that relationship.

Authentic-Self remains my hardest battle.[9]They say an INFJ wants to present themselves as a complete image to the world. I lived for years thinking I had a light self and a dark self, and my light self was constantly fighting for superiority. Through some intense counseling sessions, I began to come to terms with the idea that both (Christian Darrell and Sinful Darrell) were facades. They were both false selves. The real, authentic Darrell was hiding beneath both waiting to be found. As I began to release the false masks I used to present to the world, I found the real me hiding underneath as Darrell, God’s Son.

As I have become more aware of my brokenness and my need for Jesus, I find myself less prone to come down harshly upon other’s need for Him. The things they do or believe may be “wrong” but that becomes irrelevant in the face of His presence. If I will focus on His love for me and them, I can put aside my ideas about their behaviors or thoughts.

I have also found that I “prefer” doing life alone when my greatest need is “community”.[10]As one friend recently said, we do not choose our community. You do not get to decide which community members are good enough for you.[11]You can have healthy boundaries and say no to requests. God will bring people into your life for you to love them, and for them to love you. You will all be different in some fashion. You will learn from each other’s uniqueness. He may call you into different communities in different seasons. He may call you to stay in one that is “uncomfortable” for you. But we were not meant to do life alone. If you put everyone through a “good enough” test, you will remain alone. Eventually, you must begin seeing the people He has brought into your life through His eyes. You must begin to choose the community which He has brought to you.

Ministry Application

I keyed into the phrase “If you rely on training, you accomplish what training can do… but when you rely on God, you get what God can do.”[12]Over the years, God systematically programmed me to release the mind and embrace the spirit. Lately, he has been restoring the mind to me through school, helping me achieve balance. The second, though, was not possible without the first. I say all this to say, I am not called to apologetics I am called to lead people into encounters with Jesus. When they encounter the one-true triune creator of all things, the questions and doubts of the mind tend to dissipate.

Meanwhile, after they are on board, he has gifted and equipped me to answer their questions and provide meaningful insights into the meta-narrative the Creator. This has led me to stop trying to “debate” people into the Kingdom; rather, to usher them into experiences with God. As people encounter the Relational Personhood of God, they find Joyful Intimacy and through that find Glad Surrender. All my arguments become a moot point in the face of tangible experiences with God. A few years ago, God told me that my Teaching Gifting would take a subordinate role to my Prophetic Gifting. I now see what he may have meant by that, it did not make sense at the time. As I have more prophetic encounters that lead people into relationship with God; I am beginning to see the fruit of it. There is an order to things. I must first work within my Prophetic gifting to bring them into God’s presence to have their spirit renewed before I can then use the Teaching gifting to edify their mind and heart.

The contents table of the text almost work like a roadmap. Understanding who God is (Trinitarian Ministry) brings one into experience of his Relational Personhood. This leads them into Joyful Intimacy and Glad Surrender. These then enable their mind to begin to grasp the Complex Simplicity of who God is and the Gracious Self-Acceptance of who we are In Him. This creates a Mutual Indwelling which fosters a Passionate Mission in us to bring others into this heavenly encounter. It is not going to happen through a debate in which I “win” the argument. It all starts with Knowing God, and then helping others know him.

Bibliography

Seamands, Stephen. Ministry in the Image of God: The Trinitarian Shape of Christian Service. Downers Grove, Ill: InterVarsity Press, 2005.

[1] Stephen Seamands, Ministry in the Image of God: The Trinitarian Shape of Christian Service (Downers Grove, Ill: InterVarsity Press, 2005), 20.

[11] Olivier Simon, “Text Conversation about: Community,” March 2021.

[12] Seamands, Ministry in the Image of God, 29.

The Kingdom of God: The life and work of Jesus, salvation, and the birthing of the Church.

The Kingdom of God: Jesus’ Life Mission and Message

The mission and message of Jesus can be wrapped up in the phrase “He came preaching and teaching The Kingdom of God”.[1] So, what is this kingdom? Approximately one third (or 32 percent) of the New Testament is built from quotes of the Old Testament (OT).[2]A Rabbi himself, Jesus “strings pearls” by using Old Testament quotes more often than most western Christians realize.[3] A review of the macro-story of the Old Testament shows that God’s Dominion (or Kingdom) is consistently pitted against those of other nation’s gods (like Baal and Dagon). The OT promises echo-forward to a time when God’s divine King would come and restore all things. By the time Jesus arrived, driven largely by the book of Daniel, many in Israel were already expecting The Kingdom of God to come and restore Israel’s fortunes.[4]

In the Gospels, Matthew shows us that Jesus is the Davidic Messiah and the Kingdom of God is realized in His arrival.[5] Mark shows us the “Now and Not Yet” of this Kingdom.[6] John wanted to make it so clear that “God So Loved The World” that he used the word “world” seventy-eight times in his Gospel.[7]John demonstrated that the life (Tree of Life) that was lost at Eden was restored through Jesus, who was the fulfillment of the types and shadows of the Old Covenant, and that Jesus was the start of a New Covenant which included the nations (world) lost at Babel.[8] Luke emphasized that Jesus came to “seek and save what was lost” (19:10) and was the only Gospel writer to use the Greek words for Salvation and Savior.[9] He showed that Jesus came to redeem the world of sin so that we could enter the Kingdom of God and inherit “eternal life” or God-quality-life.[10] The theme of God as source of all life is echoed throughout the Old Testament and finds its crescendo in the Eternal Life (Zoe Life) found in Jesus.[11]

The Birthing of The Church

Luke then takes us a step farther in his part two. In Acts, the Holy Spirit (third member of the YHWH Godhead) storms onto the scene.[12]If the Father is the star of the Old Testament, and Jesus (the Son) is the star of the Gospels, the Holy Spirit is the star of Acts; ushering in the “fruitful and multiply” component of the Kingdom of God. Every major plot-movement in the book of Acts is driven by the work of the Holy Spirit himself.[13] Luke-Acts could be considered both a blue-print for building the church and for discipleship.[14]

Peter gives the first sermon and 3,000 Jews were restored into The Kingdom of God (aka the Family of God) on the first day; birthing The Church (Ekklesia, a political-governing term).[15] God’s Dominion was being declared pre-eminent over Planet Earth once again, and these were his Kingdom Ambassadors. Then Paul joins the Kingdom and for the first time since Babel, the nations begin being restored to God’s Dominion.

Among the key pinch-points in Acts is the battle between “Judaizers” on one side and “Pagans” on the other.[16]On one hand, Judaizers threaten to return God’s People to a dead-works style of doing a better “Knowledge of Good”; which was rooted in the Tree of Knowledge, which was the root of the death of Eden in the first place. On the other hand, they are constantly pressured to placate the people of other nations who worship other gods (The Pseudo-Kingdom of Darkness).

Conclusion

God (YHWH) consistently demands believing loyalty from his Kingdom Citizens; a theme throughout the Old Testament and only strengthened in Acts. When God’s people demonstrate their loyalty preaching the Kingdom, God confirms his word with signs and wonders.[17] Even though it may lead to their death in this life, Kingdom People keep showing The World that God’s Kingdom reigns over all, calling them home.

Bibliography

Berding, Kenneth, and Matt Williams. What the New Testament Authors Really Cared about: A Survey of Their Writings. Second Edition. Grand Rapids Mich.: Kregel Publications, 2008.

Chilton, Bruce. Pure Kingdom: Jesus’ Vision of God. Studying the Historical Jesus. Grand Rapids, Mich. : London: Eerdmans ; Society for Prommoting Christian Knowledge, 1996.

Heiser, Michael. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. First edition. Bellingham, WA: Lexham Press, 2015.

Hill, Andrew E., and John H. Walton. A Survey of the Old Testament. 3rd ed. Grand Rapids, Mich: Zondervan Publishing House, 2009.

Jennings, Jon. “New Testament Studies (BIBL1306).” Lectures, The King’s University, Southlake Texas, Spring 2021.

NET Bible®New English Translation (NET). Online Notes Edition. HarperCollins Christian Publishing; Biblical Studies Press, L.L.C., n.d. https://netbible.com/copyright/.

Perrin, Nicholas, Jeannine K. Brown, and Joel B. Green. Dictionary of Jesus and the Gospels (DJG). IVP Bible Dictionary Series, K is for Kingdom; Judaism, Common. Downers Grove, Ill: IVP Academic, 2013. http://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=633424&site=ehost-live.

Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith. Updated edition. Grand Rapids, Michigan: Zondervan, 2018.

Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians. London : Grand Rapids, MI: SPCK ; Zondervan Academic, 2019.

[1]NET Bible®New English Translation (NET), Online Notes Edition (HarperCollins Christian Publishing; Biblical Studies Press, L.L.C., n.d.), Matthew 4:23 Paraphrase, https://netbible.com/copyright/.

[2]Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 3rd ed (Grand Rapids, Mich: Zondervan Publishing House, 2009), 744–45.

[3]Ann Spangler and Lois Tverberg, Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith, Updated edition (Grand Rapids, Michigan: Zondervan, 2018), Chapter: Stringing Pearls.

[4]Bruce Chilton, Pure Kingdom: Jesus’ Vision of God, Studying the Historical Jesus (Grand Rapids, Mich. : London: Eerdmans ; Society for Prommoting Christian Knowledge, 1996), 25.

[5]Kenneth Berding and Matt Williams, What the New Testament Authors Really Cared about: A Survey of Their Writings, Second Edition (Grand Rapids Mich.: Kregel Publications, 2008), 37; 41–43.

[8]Berding and Williams, 121–42; Michael Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First edition (Bellingham, WA: Lexham Press, 2015), Concept of restoring the nations lost at Babel found in this work.

[9]Berding and Williams, What the New Testament Authors Really Cared About, 89.

[11]Nicholas Perrin, Jeannine K. Brown, and Joel B. Green, Dictionary of Jesus and the Gospels (DJG), IVP Bible Dictionary Series, K is for Kingdom; Judaism, Common (Downers Grove, Ill: IVP Academic, 2013), LIFE, ETERNAL LIFE, http://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=633424&site=ehost-live.

[13]Jon Jennings, “New Testament Studies (BIBL1306)” (Lectures, The King’s University, Southlake Texas, Spring 2021), Lecture on Acts.

[14]N. T. Wright and Michael F. Bird, The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians (London : Grand Rapids, MI: SPCK ; Zondervan Academic, 2019), 644–45.

[15]Perrin, Brown, and Green, DJG, “Church.”

[16]Wright and Bird, The New Testament in Its World, 109.

[17]NET Bible®, Mark 16:20; Acts 2:22, 2:43; 4:16-30; 5:12; 14:3; 15:12;; Wright and Bird, The New Testament in Its World, 113–15.

Brokenness is required to render just Judgement.

Attend to the living

While I was reviewing my schedule for the next few months, I had a stunning realization.

I had scheduled the date of my late-wife’s death off from work. It will be the third year anniversary. However, I needed that day to schedule off to pick up my mom from the airport. I prayed about it, and I heard the hardest and most profound response.

Grief is the tool God gave us to process all the way through a loss that cannot be recovered. It is ugly, and messy, and painful, and bitter… but if you will allow the work of the Holy Spirit to form your character in the process, it can become bitter-sweet.

Some things will not change. Some doors you didn’t walk through, cannot be walked through now.

If you failed to take advantage of an opportunity at 16, 19, 22, or 32… you cannot at 40 go back and take that path. Those years are spent. Those decisions were made, and the consequences (both good and bad) came to pass.

However, if you are brave enough to embrace grief, let it do its work in you, process all the way through until it helps you release the grip the past has on you until you let it go completely, then… then you can walk into the future and grasp new opportunities before those too pass you by.

So, my mom is coming to visit. I will spend my “vacation time” embracing people who are still here. I will build new memories as long as the opportunity to build them still exists. My season of grief has ended. I will always carry that day, but I may not always take time off for it. I must invest the time I have in the people who are still here, my mom, my mother in law, my children, and my new family and friends I've met along the way.

The past still visits from time to time. A dream, a memory, a flower, a scent, a photo… the past comes for a visit, I smile, laugh, cry, and sigh. I let grief walk me through that memory, all the way through, careful not to stop and make camp in the valley of the shadow of death, but finishing my walk all the way through and out the other side.

Attend to the living, let the past be past.

Stringing Pearls in Romans 3; Reviewing Paul's OT Quotes

Romans 3 / Original Testament Allusions & Quotes

Stringing Pearls, Not to be cast before swine

In Sitting at the Feet of Rabi Jesus, Spangler and Tverberg demonstrate the hidden meaning behind the famous swine passage.[1]Jesus said:

“Do not give what is holy to dogs, or throw your pearls in front of pigs, lest they trample them with their feet, and turn around and tear you to pieces.^{^[2]}

Both today and in first century AD, Rabbis would cite passages, partial passages, or even just images and allusions from the Hebrew Bible in order to incite their hearers to think about those passages. The act of thinking about where the quote came from was part of the learning experience.

In one story, an understudy took a careless action that caused his Rabbi/Professor a public grief. The Rabbi said, “I have reared children and brought them up” and he walked away. The whole passage reads “I reared children and brought them up, but they have rebelled against me!” The rebuke was inferred by the partial quote.[3]

This practice of dropping a partial quote is called a “pearl”, for there is hidden treasure when one looks closer. When a Rabbi teaches and quotes passage after passage, he is said to be stringing-pearls together. When Jesus said not to cast your pearls before swine, he was saying not to drop hidden knowledge nuggets onto the ears of people incapable of hearing it.

Here we see Rabbi Paul (formerly Pharisee Rabbi Saul) stringing pearls in Romans 3.

Romans 3 (NET Bible)

· 3:10b“There is no one righteous, not even one, 3:11 there is no one who understands, there is no one who seeks God. 3:12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

· 3:13 “Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”

· 3:19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.

Original Testament Quotes from the LEB [4]and Romans quotes from NETBible.[5]

3:10b “There is no one righteous, not even one, 3:11 there is no one who understands, there is no one who seeks God. 3:12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

3:13 “Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”

3:15 “Their feet are swift to shed blood, 3:16 ruin and misery are in their paths, 3:17 and the way of peace they have not known.”

3:19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.

Commentary Note:

Impossible to miss, however, is the jackhammer indictment of human sinfulness in the scriptural catena of Rom. 3:10–18. Assembled from parts of at least five different psalms as well as from Ecclesiastes, Proverbs, and Isaiah, this anthology of condemnation relentlessly pounds home the charge enunciated by its opening line: “There is no righteous person, no not one” (cf. Ps. 14:1–3 and Eccl. 7:20). Why this unremitting attack on the moral integrity of human beings? In the context of Paul’s argument, the catena of quotations provides a powerful rhetorical warrant for his assertions that all humanity, Jews and Greeks alike, is “under sin” (3:9), and that the whole world is therefore accountable (hypodikos) to God (3:19). The indictment is framed in the words of Scripture; this is crucial for Paul’s purposes, because it demonstrates that “those in the Law” (Jews) are addressed by the Law (Scripture) in such a way that their own culpability before God should be inescapable: in an echo of Ps. 62:12 (LXX Septuagint), Paul observes that Scripture speaks this way “in order that every mouth might be stopped.” Those who are entrusted with the oracles of God are thus given the paradoxical privilege of learning from those oracles the truth of their own depravity, a truth that remains hidden from the rest of humanity.

Thus, the underlying purpose of Rom. 3:9–20 is to establish beyond all possible doubt the affirmation that God is just in his judgment of the world. The passage rebuts the rhetorical suggestion of Rom. 3:5–7 that God might be considered unfair (adikos). The righteousness of God, proclaimed by Psalm 51, is highlighted by Scripture’s contrasting account of human unrighteousness, which simultaneously cuts away any ground for human protest against God’s justice.

Paul sums up this train of thought in Rom. 3:20 with one last scriptural allusion, this time to Psalm 143: “Therefore, by works of the Law no flesh shall be justified before him.” Paul has tinkered with the wording of Ps. 143:2 in several ways. The phrase “by works of the Law” is his own explanatory exegetical comment, and he has changed the LXX Septuagint pas zōn (every living being) to pasa sarx (all flesh); furthermore, he has transmuted the psalmist’s direct address to God (“No living being will be justified before you”) into a declarative generalization by changing the personal pronoun from second to third person singular. The effect of these modifications is to render the intertextual relation indirect rather than direct. The psalm is not adduced as a proof for Paul’s assertion, but his assertion echoes the psalm, activating Israel’s canonical memory. A reader formed spiritually by the psalter, with or without recognizing the specific allusion, will know already that before God no one can claim to be justified; thus, hearing Paul’s proclamation, the reader will be disposed to assent.^{^[6]}

[1]Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith. Updated edition. Grand Rapids, Michigan: Zondervan, 2018.

^{^[2]} W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Mt 7:6.

[4] W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Ps 5,10, 14 140, 143; Is 59,

[5] ^{^[5]} Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible(Biblical Studies Press, 2005), Ro 3:9–20.

^{^[6]}Richard B. Hays, Echoes of Scripture in the Letters of Paul (New Haven; London: Yale University Press, 1989), 50–51.

Rethinking the "tithe", biblically. A study of Malachi and its implications.

Charles Asks:

Rethinking the "tithe".

What would a text-driven (not theology driven) evaluation of "tithe" tell us about the topic? Could it create a new way we think about it?

Many pastors use Malachi 3:10 to discuss the tithe (I was one of them until tonight). After further review, I think we need to tweak how we use this verse if we are to remain consistent and connected to the context of the verse, writer of the verse, original audience of the verse, and context of the verse within the larger message.

Evaluating the "context" of the short prophetic book of Malachi:

Can Malachi 3:10 be applied to tithing?

Maybe. If and only if, the entire context is discussed. Tithing predates the Mosaic covenant. Abraham tithed and Jacob tithed long before Moses was a twinkle in anyone's eye (Genesis 14:20; 28:22). So one cannot rule out the principle of tithing by saying the Mosaic Law no longer applies.

Tithing as a concept predates the "law". So there is precedent for the practice. However, one should not overstate the precedent. There are two direct hints that it was performed once-each by Abraham and Jacob. There are no indications it was a regular occurrence. There are no indications it was a regular practice of all people all the time. Both were performed in extra-normal circumstances, more akin to a first-fruits offering than a weekly "tithe".

Paul doesn't really address "tithing" as much as he does giving. While his silence is noteworthy, given the context of his background as a Pharisee; it is not proof of anything either way. One cannot make an argument from silence. Paul does say that "giving" is to be done with a grateful heart and from a place of charity not "have-to-ness" (2 Corinthians 9:6-9). Paul may have had Malachi in mind when he gives this instruction.

Tithing is one of the few things Jesus praised the Pharisees for (Matthew 23:23). Jesus praised the widow for the small amount she put in, because it was out of her lack that she still gave to God (Mark 12:41-44).

Here is the point, if you use Malachi 3:10 to put your congregation under bondage to the law, they might obey it with their checkbook but not with their hearts. This was the exact issue Malachi was rebuking.

Paul appears to have removed the percentage from the equation to remove the legalistic mindset. The very thing Paul warns about (do it from a place of gratitude, not reluctance or compulsion) is the very thing Malachi was warning about. They "tithed" with outward motions. But the quality of their tithe (both the gift and heart of the giver) was far from God's covenant loyalty.

Paul, in essence, says: Be loyal to God, give what he moves on your heart to give, do it cheerfully and without compulsion. If you cannot give without compulsion, you may even want to wait until your heart is fixed first then give. Heart first, gift second. The gift should be a reflection of the heart.

For the New Covenant Disciple of Jesus, 2 Corinthians 9 (not Malachi 3:10) should drive our giving:

This was a one-hour study, not exhaustive, if you have any thoughts that add to or even correct this, please share in the comments below.

Reflection Paper: Partnering with the Holy Spirit - For “The Spirit-Formed Life (BIBM1301).”

Coulter, Leah. “The Spirit-Formed Life (BIBM1301).” Coursework, The King’s University, Southlake Texas, 2021.

Reflection Paper: Partnering with the Holy Spirit

Living the Spirit-Formed Life

In Living the Spirit Formed-Life, Pastor Jack Hayford discusses ten disciplines of the Spirit which he feels are important for the life of a believer.[1] He uses analogies from various texts to paint pictures around these disciplines. They are as follows:

1. Hearing God’s voice: Hayford establishes that God’s word is clear about his people hearing his voice.[2] It is up to the disciple of Jesus to cultivate their own hearing and listen.

2. Living in the Power of Baptism: Hayford builds a case for understanding baptism as a command of scripture.[3] He summarizes this notion by the phrase: “Be baptized. Live baptized.”[4]

3. Celebrating the Lord’s Table: As with baptism, Hayford makes the case for understanding The Lord’s Supper (also known as Communion) as a command of scripture.[5]He says it is significant as a remembrance of Jesus’ victory at the cross, declaration of dependence on Jesus, a time for self-examination, and he also claims it is a provision for healing.[6]

4. Walking in the Spirit of Forgiveness: The Christian is to live in a place of extravagant forgiveness, just as we are extravagantly forgiven. It could be life or death for some people.[7]

5. Feeding on the Word of God: After giving the reader permission to chill-out a bit about “how” they go about digesting God’s word, he provides principles for understanding why it is important. Ultimately, he concludes, “Live in it. Live by it. Live through it. Daily.”[8]

6. Maintaining Integrity of Heart: Hayford defines this topic as “openness and transparency before God”.[9] When the believer remains open and transparent before God, he has room to work in the believer’s life.

7. Abiding in the Fullness of the Spirit: Hayford begins with an especially hard lesson for many intellectuals, males, and intellectual males; “open to the spirit of enthusiasm”.[10] One must remain pliable to the way the Spirit of Gods want to move them.

8. Living a Life of Submission: This entire chapter can be summarized by a mic-drop-moment quote driven by the story of the centurion who had great faith: “He understands that his submission – alignment with the authority placed over him – is the source of the power available to him… his role as a “submitted” man has given rise to the power and authority he exercises”.[11]

9. Practicing Solitude: Hayford begins by saying: “The hallmark of people who… experience trials beyond anything they had known before and come through with faithfulness, stability, and strength of character – is that they have learned a simple way… quietness/solitude.”[12]When life crashes and burns, shatters beyond a million pieces, to dust which then blows away – there is nothing left to hold one’s rhythms.

10. Living as a Worshiper: Worship is whole-life, including our attention, belongings, time, and abilities. When every aspect of our life is given to and submitted to God, then our worship is complete. [13]

Practicing the Disciplines of the Spirit

The four disciplines I have found are inescapable are Hearing God’s voice, Feeding on the Word of God, Maintaining Integrity of Heart, and Practicing Solitude. I summarize them with the social media hashtag: “#BeStillBeLed”. I would combine his written and spoken Word into one category. They are like breathing. I breath in God’s Word (spoken and written), I breath out by being led. The practice of solitude cultivates an environment whereby the words (spoken and written) of God can be heard by my heart. I used to try to read in the mornings, but I found my ADD brain falls asleep. What I found works better, is quiet morning walks. I don’t “pray” in the traditional sense. I just walk, ask God what he wants to talk about, and let him lead the conversation. I study and read his word consistently; however, it is in these walks where he takes the written word and makes it alive to me and my situation today.

The only “discipline” suggested in the practice sessions that I was not already practicing was The Lord’s Supper.[14] I would argue scripturally for less emphasis on Baptism and Lord’s Supper than Hayford does. While I see their importance, I think he overstates them. Nevertheless, I also admit I could be understating them. So, I had communion by myself in my room. It was no magical experience; however, it was a sober reminder of what it cost YHWH to have me. I am worth what he paid, and he paid everything. It also helped me remember that he died for “them” too and made me less combative and more prayerful about how I interact with other people.

The chapter on integrity of heart was driven home for me on January 6, 2017, when my (now late) wife led me into a season of healing. It was through being completely open and transparent and vulnerable with men, her, and God that I found the inner-healing I had been searching for my whole Christian life. Out of that season, she and I came up with a life-motto: NO HIDING. The more I press into transparency, the more I lean-in to the hard stuff my heart begs me to avoid, the freer I become. The more secrets I hold, the more bound I become. The fastest way to stay free, is to never hide anything. One cannot “fall from grace” if they do not pretend piety in the first place. I am a fallen human, saved by grace, filled by the spirit, and walking out this life with an enemy who is constantly after my walk with God. If I press into NO HIDING, I have no secrets to expose because I exposed them already. It may ruin the image someone tried to have of me, but it keeps me free and authentic. The longer I live this way, the harder it is to keep company with anyone who does not also live this way. Authentic transparency has become the standard by which I determine how close I will become to people. I will love on everyone, without judgment. The “sinners” enjoy hanging out with me because they find no pretense in my presentation. While I stand for truth, I lead them to Jesus and let Him deal with whatever changes he sees fit to bring. That being said, to be in my inner circle requires radical transparency, NO HIDING. I would argue that this type of radical transparency is the first and primary of the “disciplines” for me.

Hayford says that his approach is “nontechnical and insistently practical” because, “God is not so interested in educating us as He is in transforming us”.[15]He also said that these were the disciplines he found most useful, which means they are not an “authoritative list”. If I wrote ten, I would probably re-order them, remove some, add others. What I enjoyed about his approach was that he made room for that type of thinking. These were the ones he chose, and the spirit of them allows for shift in the reader who would apply them.

My Partnership with the Holy Spirit

In Breaking Old Rhythms, Answering the call of a creative God, Amena Brown uses a conversational style storytelling (much like Donald Miller) to draw life lessons from experiences, centered around life rhythms.[16] The essence of the book is in the title, humans enjoy routines, predictability, comfort, and convenience and a life with God is often none of those things.[17] God will stretch you in ways that build your character. He gives rest between seasons, but he always returns pressing into growth. We are being conformed to the image of his dear son.[18] The change begins as a mild irritation, barely noticeable. It grows into a full-blown crisis of faith. God steps into your life, breaking up your rhythms, pushing for change. In the end, he connects your seemingly disparate life events into a story and weaves it into His larger narrative affecting others in the process.[19] I think the key takeaway from this book, for my life today, is this: Get used to uncomfortable. God is more interested in my character than he is my comfort. The more I learn to lean-in to the hard things (like messy emotions), the more connected I will be to His heart and the more he can use me to bring his healing to others.

Leaning-in to radical authenticity and stepping outside my comfort zone to follow God to the lost and hurting will require I be willing to allow Him to break my rhythms. If I am going to follow this unpredictable YHWH-God, I will have to heed the warning of Narnia: He is not a tame or safe God, but he is a good God and a good king.[20]

Practice Session Takeaways: If I had my druthers, I would sit alone in my room for the rest of my life. I would read, study, eat, binge Netflix, and write, and write, and write. I would go back to my career as a Technical Writer and forget this ministry stuff. After Jesus died, rose again, and was no longer their daily companion, Peter and the boys had a “now what” moment. Reading between the lines, Peter may have thought to himself, “that was a much crazier adventure than I planned. Rewarding, but it cost me. I think I’ll just go back to doing what I do best.” He said to the boys, “I’m going fishing”. They said, “We’ll come with you”. They caught nothing, as often happens when we return to what used to feed us before God instigated The Change. Eventually, Jesus appeared to them, fed them fish they were not catching, and had a locker room chat with Peter. [21]

Like Peter, I have been through several crushing and life altering experiences, ending in the death of someone I loved, and the dreams I had with them. Like Peter, I have tried to return to my nets and boats (in my case, Technical Writing in Corporate America). Like Peter, I found that as much as I wanted to return to my previous life, I was supernaturally barred from entry. God has closed that door to me, my nets keep coming up empty. Like Peter, Jesus has been having a locker room chat with me over the past few weeks.

The thing I need most, is to leave my room and take what I obtained in my secret place and deliver it to others. I can bring them a nonjudgmental ear, real help that took me a long time to learn, and a practical theology that bears the weight of sin, sickness, demons, and fear. I am no Sunday morning cheer leader, I am the guy who sits with people in “the suck”, in the hard stuff. This requires I leave my safe quiet room. My YHWH is calling, as to Peter, “Feed my sheep”.

Bibliography

Brown, Amena. Breaking Old Rhythms: Answering the Call of a Creative God. Downers Grove, Illinois: InterVarsity Press, 2013.

Coulter, Leah. “The Spirit-Formed Life (BIBM1301).” Coursework, The King’s University, Southlake Texas, 2021.

Hayford, Jack W. Living the Spirit-Formed Life: Growing in the 10 Principles of Spirit-Filled Discipleship. Revised edition. Minneapolis, Minnesota: Chosen, a division of Baker Publishing Group, 2017.

Lewis, C. S, and Pauline Baynes. The Chronicles of Narnia. New York: Harper Trophy, 2000.

Miller, Donald. Blue like Jazz: Nonreligious Thoughts on Christian Spirituality. Nashville: T. Nelson, 2003.

———. Scary Close: Dropping the Act and Finding True Intimacy. Nashville, Tennessee: Nelson Books, 2014.

NET Bible®New English Translation (NET). Online Notes Edition. HarperCollins Christian Publishing; Biblical Studies Press, L.L.C. Accessed January 21, 2021. https://netbible.com/copyright/.

Notes

[1]Jack W. Hayford, Living the Spirit-Formed Life: Growing in the 10 Principles of Spirit-Filled Discipleship, Revised edition (Minneapolis, Minnesota: Chosen, a division of Baker Publishing Group, 2017).

[14]Leah Coulter, “The Spirit-Formed Life (BIBM1301)” (Coursework, The King’s University, Southlake Texas, 2021), Assignment: Practice Session Prompts.

[16]Amena Brown, Breaking Old Rhythms: Answering the Call of a Creative God(Downers Grove, Illinois: InterVarsity Press, 2013); Donald Miller, Blue like Jazz: Nonreligious Thoughts on Christian Spirituality (Nashville: T. Nelson, 2003); Donald Miller, Scary Close: Dropping the Act and Finding True Intimacy (Nashville, Tennessee: Nelson Books, 2014).

[18]NET Bible®New English Translation (NET), Online Notes Edition (HarperCollins Christian Publishing; Biblical Studies Press, L.L.C.), Romans 8:29; Ephesians 4:11-16, accessed January 21, 2021, https://netbible.com/copyright/.

[19]Brown, Breaking Old Rhythms, 22–23, 43, 56.

[20]C. S Lewis and Pauline Baynes, The Chronicles of Narnia (New York: Harper Trophy, 2000), (Paraphrase, Luci’s conversation).

Discussion around "The Spirit Formed Life" for class.

Coulter, Leah. “The Spirit-Formed Life (BIBM1301).” Coursework, The King’s University, Southlake Texas, 2021.

*Semester discussion questions for class.

DQ1: The Pillar Principle

Prepare: Read Living the Spirit-Formed Life, Prologue, Chapter 1 & 2 and listen to Pastor Jack's Invitational Video

Participate: What does it mean to you that "Jesus Christ is still in the pillar-forming business (Hayford 2017, 24). Discuss three key concepts of pillar-making and the role of the spiritual disciplines in making disciples rather than just believers.

Hayford takes verses from Revelation, John, and 1 Peter o build the case that Jesus is making people Pillars in the House of God. He draws from Revelation 3:12 to establish Faith, Creative Power, and Stability as three keys of his Pillar making process. Hayford states that the disciplines he will outline are fundamental to walking a life formed by the spirit. (Hayford 2017, 21-24)

My gut reaction was “And…?”. I kept waiting for the punchline. I had to stop and think about what he was trying to say. Could be state of mind I’ve been in all week. But I’ve been harping all year on the need for The Church to stop being distracted by Washington DC and start being active members of the local community.

Today, in my area, the power went out for a large majority of the community. I was sad when my church (which has power) decided not to meet for Wednesday service while many of us had no power. Rather than being a pillar in the community, serving, opening the doors with hot coco, and offering to charge people’s phones, etc. They simply closed. I think for me, that’s what it means to be a pillar. It means to start mattering to community again. If the church is only open for "Bible Study" and not for meeting felt need, I think we've lost our salt and light.

DQ2: God Speaks

Top of Form

Prepare: Read Living the Spirit-Formed Life, Chapter 3.

Participate: Discuss three of the ways God speaks to us. Describe what it means to be a "genuine listener" (Hayford 2017, 44).

The act of hearing God is well established in scripture and Christian history, even in song (Hayford 2017, 35-42). Especially in the age of Social Media and the false doctrine of Christian Nationalism, it has become important that we “take heed to what we hear” (Mark 4).

How often have I been reading a passage or considering a situation and the still-small voice of Holy Spirit led me to the right answer? How often have I spoken harshly or with too much confidence (a sure sign of incorrect thinking) and felt the nudge to tell me to stop?

Hearing the voice of God means staying sensitive to His voice, heading it, pausing to listen. I have had seasons of putting down the study of The Word and just listening or going for a walk to listen to Him; asking him for his agenda.

At the same time, I am concerned about how often I and others have “heard” God and it wasn’t him at all. A proper exegesis of scripture is also needed to “test and approve” what we hear. Nevertheless, I always want to remain sensitive to His Voice.

We were meant to live a life WITH God, not just working FOR God, or serving UNDER God’s law’s as if he was a benevolent CEO we’ve never met but admire. He walked with Adam in the garden and he walks WITH us today, if we will pause long enough to hear him (Jethani 2011, Chapter 1).

DQ3: People of His Presence

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Prepare: Attend/listen to recorded lecture, "The SPIRIT-formed Life - People of His Presence" and read the accompanying lecture handout in Learning Materials.

Participate: Based upon the lecture materials, discuss three key concepts that stood out to you that describe what it means to live the SPIRIT-formed life.

Bottom of FormAs I pondered the phrases: God With Us, People of his Presence, and Our Yielded Life, it took me our larger story.[1]God walked with Adam, Enoch, Abraham, Moses, and David. All along YHWH gave hints that he was coming to be Immanuel “God with Us” (Isaiah 7:14). Jesus, The Word with us. He sent the Holy Spirit and we are now God’s Presence (1Corinthians 6:12).

So, if we are to live a life yielded to the SPIRIT, what would that look like? My reflection took me to Galatians 5: 13-26. The phrase “Live by the Spirit” could be translated “Conduct one’s life by the Spirit”.[2]I began to see the fruit of the flesh and fruit of the spirit as dashboard lights to indicate if we are walking that life conducted by the spirit. In an orchestra, each plays their instruments, but they must follow the leading of the conductor.

So what does it mean, then, to be a people of His Presence? Ultimately, as Jethani’s book demonstrates, we are living a life WITH God not for him or under him.[3]So it may be as simple as pausing to see where the conductor is leading.

DQ4: Baptism and Communion

Prepare: Read Living the Spirit-Formed Life, Chapters 4 & 5.

Participate: Baptism is a "miracle moment" (Hayford 2107, 47) and Communion is a "declaration of dependence" (Hayford 2017, 60). Discuss how the concepts presented in these two chapters are related and should influence the way we live the Spirit-formed life.

Baptism was “the central rite for entrance into the church”.[4]As circumcision was the rite of passage into Abrahamic/Mosaic community, baptism was the rite of passage into the community of Christ (Colossians 2:6-15).[5]The Lord’s Supper served as a communal reminder of what Jesus accomplished, creating the community.

Hayford observes that Jesus was baptized (Matthew 3:16-17).[6]Jesus began his ministry being baptized as a symbolic gesture for what he would later call his baptism, the cross (Luke 12:50; Mark 10:38). Like Jesus, we also die and are risen again in our baptism. We then proclaim that message at every observance of the Lord’s Supper.

We need both personal and community reminders that we died to ourselves and now live in Him. So we examine ourselves, am I living for His community? Am I making decisions based on His Word (written and spoken)? Am I serving myself or building His Kingdom? As Hayford put it, “Be Baptized. Live Baptized.”[7]

DQ5: Life Under and Over God

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Prepare: Read WITH: Reimagining the Way You Relate to God, Chapters 1-3

Participate: According to Jethani, compare the characteristics of Life Under God and Life Over God. What stood out to you about the shortcomings/costs of relating to God from both of these postures?---Bottom of Form

Life Over God seeks to use proven principles to control life’s outcomes rather than rely on relationship with God.[8]In a Life Over God approach, the idea of outcomes being based on “ritual or morality” is deemed “superstitious”. God is seen as creator but not as relevant to day-to-day living.[9]It is this approach which many Americans, myself included, tend to lead by default (often unknowingly). We wouldn’t say God is irrelevant on a test; however, if we don’t consult him daily but live without acknowledging his presence, it is our default mode.

Life Under God seeks to control life’s outcomes by obeying (religiously) all of God’s commands (if we obey, he will bless).[10]In a Life Under God approach, faith is merely an obedience to morality rules and ethical requirements.[11]It is this approach that allowed The Church in the USA to vote for a morally deficient man (Trump) who would “do right things” as they saw it. America will be blessed if we just force everyone to “do right”.

--------------------- ------The best phrase of all three chapters, for my own walk, was: “… there is an eerie correlation between meanness and how absolutely certain a person is about their beliefs.”[12]I’ve been guilty of this far too often, far too recently. It’s possibly my biggest vice, relying too heavily on my big brain and high IQ. As an antidote, God gave me a girlfriend who says, “I could be wrong, and I often am” and then she gives me observations that tie to the heart (not just mind) of God.

DQ6: Life From and For God

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Prepare: Read WITH, Chapters 4 & 5

Participate: According to Jethani, compare the characteristics of Life From God and Life For God. What stood out to you about the shortcomings/costs of relating to God from these two postures?

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Life From God seeks God’s benefits and gifts “what’s in it for me” without seeking his person, or, to know him personally.[13]Jethani’s argument against ministers like Joyce Myer is essentially a Straw Man argument that clearly lacks context and understanding of her position (having listened to her for years myself).[14]However, despite the well-intentioned teachings about God’s benefits (Psalms 103), I too found myself distracted by what God could do for me rather than becoming a “friend of God”.[15]

Life For God seeks to find a Purpose Driven Life, meaning, and significance in what we accomplish on God’s behalf or in his name.[16]Arguably, this is the more seductive and subtly misleading of all four anti-postures. The condition of Jethani’s students is the condition that led me into a fallen and suicidal state by the end of 2016.[17]Open communication, being “real” is what saved me. The seduction of “working for God” can lead one to be all action and no relationship. Yet, you feel like it’s the right thing to do, until it’s not.

DQ7: Life WITH God

Prepare: Read Jethani, Chapters 6 & 7and listen to "The Treasure" video

Participate: Describe what Jethani means to live a Life WITH God and how our relationship WITH God gives us a new/fuller understanding of living WITH faith.

Jathani builds on Brother Lawerence’s observation that only those who experience life with God can comprehend what it means.[18]A desire for Life With God is kindled by a vision for who he really is, which is made possible by the revelation of God in his Word, and ultimately through the revelation of Jesus as God With Us.[19]

J.R.R. Tolkein’s phrase “eucatastrophe” which is a sudden intervention of good, can be seen throughout the narratives of the Old and New Testament.[20]We see this play out in the book of Job.

Throughout his trials, Job begs for an audience with God to plead his case as before a judge. The Prophet Elihu arrives on the scene to show Job his error. Job had spend the entire narrative trying to prove his innocence before God, and that his fate had not been “deserved”. Job lived in a broken mindset of Life From God, and he assumed his right actions should have earned him peace. Elihu steps onto the scene to become The Mediator Job requested. In a reversal, Elihu does not plead Job’s case to God; rather, he pleads God’s case to Job. He shows that man’s right-actions do not benefit God and that all the uprightness of man does not earn him a life without trials. Rather, it is the role of Mediator to make man aware of God’s greatness and make a ransom to allow man to live a Life WITH God. Job ceases trying to be right in his own eyes, gets a vision for God’s greatness, and then submits his fate to God. In doing so, his fortunes are turned. Job stops seeing God as provider or judge, and begins to see God for his greatness. Upon catching that vision, all he needs is God and God alone.

Job is an example of the Principle Jethani described in concentric circles. Danger > Fear > Control are turned on their head by Submission > Faith > Safety.[21]

DQ8: Life WITH Hope and Love

Prepare: Read Jethani, Chapters 8 & 9

Participate: Living WITH God empowers us to live WITH Hope and Love. What one key point or concept resonated with your heart regarding living WITH Hope (Chapter 8) and living with Love (Chapter 9)?

Life WITH Hope: Hope acts as an anchor to the soul.[22]Just like YHWH was with the people of God through the parting of the sea; just as Jesus was with his disciples in the boat tossed storm; so too can we have peace in the storm when we are aware of God WITH Us.[23]

Life WITH Love: As we pursue the silence, the quiet knowing, as we “be still and know” that he is God, his love can wash over us. This “posture begins and ends with love”.[24]

As my girlfriend so often say, “LOVE is the key to everything else in God’s word”.[25]There are many great and wonderful things about God but if you do not understand that he IS love and that he loves you, there is little hope of your understanding the rest properly. As I pursue “Truth” with all my energy, I bulldoze over people’s hearts in the process. If I will but stop and realize just how much God loves that person, I may change my tone or tact. It begins by understanding how much he loves me. Realizing how much he loves me requires spending time in his presence, not to ask for things, or to get his agenda (though he requests I do both of those too), but to just be in his presence.

I use to sign my blog posts with #BeStillBeLed, which is a great way to end this post.

DQ9: Fullness of the Holy Spirit

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Prepare: Read Chapter 9, Living the Spirit-Formed Life, and listen to the video, "The Beauty of Spiritual Language" by Pastor Jack.

Participate: Discuss the blessings of living a life that abides in the fullness of the Holy Spirit. What resonated with your heart as you read or heard Pastor Jack's teachings?

In the video, Hayford drew a line from the breaking forth of the water from the rock, to the Feast of Tabernacles to the outpouring of the Holy Spirit.[26]The Feast of Tabernacles (also known as the Feast of Booths; or Sukkot) is one of Israel’s three primary annual festivals.[27]People would gather and live in tent/booths as a reminder of their days in the wilderness; much like a large camping trip in the middle of the city.

Hayford says that in one tradition the priest would pour water down the steps of the Temple to signify the water poured out of the rock in the wilderness by God through Moses.[28]Hayford then draws a parabolic meaning from the plural “rivers” that Jesus said would pour out of the belly of a man/woman who believed in him and drank from his Spirit. These waters include a variety of giftings which serve to draw us closer to God and make us better equipped to serve others.[29]

The idea of powerful breakthrough of water (spirit) gushing from The Rock (Jesus) is a potent image. I had not seen the connection; which makes God’s judgment of Moses the second time it happened, for striking instead of “speaking” to the rock, all that much more meaningful. The Rock was struck once (the cross) and could not be struck again. The Word was their deliverer.

Lesson: If I will build my life on The Rock (Jesus) and drink from his water (Spirit); I will have a life of stability against the storms and a life of overflow provision of that same Spirit for others.[30]

DQ10: "Abide in ME"

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Prepare: Read John 14-17 and the accompanying "Abiding" articles.

Participate: Describe what it means to "Abide in Christ" and describe those relationships expressed by Jesus in His teachings and prayers. What did the Holy Spirit reveal to your heart?

*Every time I try to shorten this it comes out long again:

Repeat patterns are one Hebraic way of emphasizing a point. We see several such patterns in these passages (John Chapters 14-17).

Abide IN: Jesus is in the father, the father is in Jesus, the Holy Spirit is in us, we are in them, we are to be united with them and each other. There is a co-unity theme throughout these passages. God WITH Us.

Do My Words: IF you love me, do my words. As he will later tell Peter (feed my sheep) (John 21). His words, commands, teachings, all revolve around loving well. Love God. Love each other. Serve each other. Cast no stone. Summarized in John 16:23-28.

Results: Do works like I did and greater. Ask and it will be done. Bear Fruit.

The Original Testament is the context for the New Testament. Bearing fruit, to a Hebrew ear, should harken back to the commands to Adam (Genesis 1:28), Noah (Genesis 9:1), Abram (Genesis 12:1; 14:19-20; 17:6), Isaac (Gen 26), Jacob/Israel (Gen 29, 35:11), and others. Be Fruitful. Multiply. To be fruitful is to multiply.

Therefore, to Bear Fruit in Jesus is to multiply his spirit in others. Although we cannot save anyone, we can testify of his goodness. Throughout the section, The Holy Spirit is seen as helping on this mission, and convicting the world of sin, righteousness and judgement. The section begins by tying this together: I loved you, you love one another, the world will see that love and know you are mine (John 13: 34-35).

Therefore, to abide is to allow his love for you to run through you to others The fruit of that lifestyle is the replication of his love in others and through them to others. We together, multiply his love throughout the world, ever increasing, until the day he returns to take us (individually) to be with him (death) or the day he returns (corporately) to be with us here on Earth (resurrection).

It’s not our job to convict the “world” of sin, that’s the Holy Spirit’s job (John 16:7-11). Our job it to be loved and then love as we are loved.

There really is only one mission. God love us, we abide in his love, we share that love as an overflow with others until we leave or he comes.

Probing Deeper:

Eternal Perspective: John 14 begins by showing me that if I will keep my eyes on the ultimate outcome (being at home in the Father’s house, in heaven, and eventually on earth after the resurrection), it will keep my heart stable and untroubled. I can be at peace despite the turbulence of this life.

Although the ultimate goal will be the physical reunion of The Church, Jesus, and His Father; the intermediate goal is “union”. Even though Jesus left, he never stopped being Emanuel, God WITH Us. He repeats this theme of “I will come to him”, “I will make myself known to him”, “They will be one with us”.

His Love & Word: He makes it clear that those who LOVE Him will live by His words, instructions, teachings, and commands. Where I (and much of Church history) miss his heart in this, is paying close attention to what that means. This is no rigid following of religious rules (the church I grew up in was like this). He is not making a new class of Pharisees. The Hebraic “Law” was “Wisdom Teachings”, instructions for living well. His “commands”, his “teachings”, were things like “Love God. Love your neighbor. Neither do I condemn you, go and sin no more.” His lifestyle was his teaching. Sadly, I have all too often focused on “do this good” or “don’t do that bad”, which are dead works from the Tree of Knowledge. The Tree of Life is a tree of loving people through His spirit, which changes people from the inside out, not the outside in. In 15:12, Jesus says “THIS is my command: Love one another”. We are often guilty of obeying commands he did not give (don’t smoke, don’t watch those movies, etc.) but not obeying the primary commandment he did give: “Love one another”.

Abide: The phrase is compared to a vine. As a vine cannot live without being connected to the root system, with the life flowing from the root; we cannot “live” without the LIFE of God flowing through us. Abide, in this sense, takes us back to Eden, in the Tree of LIFE. It is not important WHAT we “know” (wrong tree) as much as it is important WHO we are connected with (Jesus, Father, Spirit, Tree of LIFE).

Ask/Receive: Another fascinating repeated pattern is his desire that we “ask the Father.. He will do it”, and the references to works and manifesting Jesus (John 14: 12-13; 21; 15:7; 16:23-28). If we are loving God, loving Jesus, listening to his words spoken by His Spirit to our spirit, loving one another… then our desires will be aligned with His desires, we will ask and he will do what we ask. This is not about self satisfaction, though it satisfies our hearts. James makes it clear that we don’t have because we either do not ask or we ask with selfish motives (James 1). We must abide first, which includes love of Him and his word and his people; then after we are aligned with his desires, we can ask. Our desires will be his desires, and he will do what we ask. He will heal, move mountains, and perform miracles confirming our words. Study the requests of the apostles to see what they asked for, it was almost always “others” or “mission” centered.

DQ11: True Submission

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Prepare: Read Living the Spirit-Formed Life, Chapter 10, "Living a Life of Submission"

Participate: Discuss the relationship between living a life of "true submission" and our sanctification journey in partnership with the Holy Spirit.

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The mic drop moment of the entire chapter was this statement, “He understands that his submission – alignment with the authority placed over him – is the source of the power available to him”.[31]I recently heard someone define faith as “believing loyalty”.[32]

As I consider the story of the centurion, I have wondered how a man who wasn’t a Jew could be the best example of “faith” in all four gospels (other than Jesus himself). But it is this capacity for believing loyalty (faith) that allowed him to first submit to the authority over him; then within that framework, he can delegate the authority delegated to him.[33]

If I am experiencing a powerless life, a life void of meaning, significance, or a general sense of victory; I may need to check to see if I am first submitted to the authority over me. I am no longer my own. I don’t get to “have faith to move mountains” unless I am first “only saying what I hear him say”.[34]

The last line is key. It's not a one-time event. It's so easy to take the mountain top high experience of an altar call and ride it for a few days, weeks, maybe a few months. But then the monotony of normalcy sets in. It is only through an ongoing submission to The Spirit and to other safe human beings that we can find our growth trajectory remains constant. I need to get back into a group.

Author: Peter Buike Date: Wednesday, February 17, 2021 4:46:00 PM CST Subject: RE: DQ11: True Submission

This is our calling then, to grow, and allow G-d to flow from us in love to others. We grow in G-d, in direct proportion to our submission to Him.

So; really, if we boil it down. Our calling is to submit to God's love for us; let that love saturate our every fiber of being, then allow the overflow of that love to run over into other's lives.

DQ12: Living as a Worshiper

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Prepare: Read Living the Spirit-Formed Life, Chapter 12, "Living as a Worshiper"

Participate: Summarize the "altar moments" presented by Pastor Jack. Which one resonated with your heart?Bottom of Form

Through a blending of Eisegesis and Exegesis, Hayford reviews the life of Abraham and draws four after moments.[35]The Alter of Promise is when God shows up and makes a promise, and Abraham builds an alter to commemorate and seal that promise.[36]The Alter of Intimacy is when Abraham camps between Bethel and Ai and calls on the name of YHWH; indicating a calling of intimacy.[37]The Alter of No Return is when Abraham had gone to Egypt and returned to this same camp-site and called on the name of YHWH again. This was Abraham’s point of no-return. He will stay in the land God promised him.[38]The final Alter of Possession was when Abraham walked the land at length taking possession of what God had promised him. He was building a mental awareness of the promise.[39]

One can see a progressive revelation on God’s part and a progression of trust on Abraham’s part through this journey. He believes God’s promise and builds an alter. What is an alter? It is a sacrifice. It cost Abraham things, tangible things, to believe God. He left his father’s house and possessions. He was now sacrificing an animal (typically a burnt offering, meaning he wouldn’t eat of it, it would be burnt down to ash). Abraham’s natural response to God’s presence was giving up his own things to accept God’s. I am less moved by any specific instance and more moved by the consistency of response. Abraham’s response to God is to “leave all” as Peter said to Jesus.[40]I have “left all” for God several times; each occasion cost me more than I planned. Each occasion led to unexpected growth in ways I couldn’t have predicted (and wouldn’t have chosen ahead of time until it was too late to go back “no return”). Looking back, the cost was worth it, but I’m glad I didn’t know what it would cost ahead of time, or I would have shrunk back.[41]

DQ13: Breaking Old Rhythms

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Prepare: Reading Breaking Old Rhythms: Answering the Call of a Creative God, Chapters 1-4

Participate: Discuss 3 key points you heard Amena Brown say about "breaking old rhythms" as they apply to living the Spirit-formed life.

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Three Key Points, as I see them.

1. Breaking old rhythms starts with irritation, becoming aware of the fact that “here” is not “there”. Sometimes the irritation grows inside of you (like the kind that drives you to leave a job/change careers). Sometimes the irritation is thrust upon you (like a break-up, or even a death). Either way, it forces you to face the need for a change.[42]

2. Breaking old rhythms leads to a fight in one form or another. Ultimately, the fight is between your old self and the new self God is calling you to. When this fight has it’s way it “makes you want to quit and question everything you ever staked your life on”; however, it leads you to a more authentic expression of God’s call on your life (if you’ll let it do its work).[43]

3. Breaking old rhythms means allowing God to lead you onto the dance floor, it means allowing him to be your DJ. Sometimes he will break up the old tunes you thought you knew and change things up in new ways (frightening and exhilarating). Jesus “has this amazing way of connecting stories, beats, people, and rhythms”, he takes our life experiences and remixes them with other people’s life experiences and allows a fresh story to unfold.[44]

This resonated with me in profound ways:

“It starts with a little irritation. The beginning of being annoyed, unnerved, dissatisfied. This feeling grows to become frustration and starts boiling in your chest. This is when you realize you don’t like where you are. You want to be somewhere else – anywhere else but here.”[45]

After I became a widower, I resigned myself to never dream again. I would serve my children (boys, then 10/13, now 13/16), help them become the men they were created to be. I would dream with them for their dreams. I put aside having any of my own. That lasted for a season, but the irritation drove me. It drove me to start studying and lead me back into school. It drove me to start dating and lead me back into a relationship. It drove me to find ways to help my children beyond the basics of food and school, how could they really thrive in this season? Irritation has been my frequent companion, and has done more good for me than I am comfortable admitting.

*The End*

[1] LEAH COULTER, PH.D., “Lecture: The SPIRIT-Formed Life Rev 20.Pages,” n.d.

[2] “Galations 5 NET Bible,” accessed January 19, 2021, https://netbible.org/bible/Galatians+5. NET notes, tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[3] Skye Jethani, With: Reimagining the Way You Relate to God (Nashville: Thomas Nelson, 2011).

[4] Joel B Green, Jeannine K Brown, and Nicholas Perrin, Dictionary of Jesus and the Gospels. (Downers Grove: InterVarsity Press, 2014), BAPTISM, http://qut.eblib.com.au/patron/FullRecord.aspx?p=3316699.

[5] Dr. Michael S. Heiser, “Naked Bible 001: Baptism: What You Know May Not Be So,” Blog, The Naked Bible Podcast (blog), January 21, 2015, https://nakedbiblepodcast.com/podcast/naked-bible-001-baptism-what-you-know-may-not-be-so/.

[6] Jack W. Hayford, Living the Spirit-Formed Life: Growing in the 10 Principles of Spirit-Filled Discipleship, Revised edition (Minneapolis, Minnesota: Chosen, a division of Baker Publishing Group, 2017), 68.

[7] Hayford, 67.

[8] Jethani, With, 6.

[9] Jethani, 48–49.

[10] Jethani, 9.

[11] Jethani, 31.

[12] Jethani, 11.

[13] Jethani, 6.

[14] Jethani, 64; “Cambridge Dictionary: Find Definitions, Meanings & Translations,” https://dictionary.cambridge.org/us/dictionary/english/straw-man, accessed January 27, 2021, https://dictionary.cambridge.org/us/.

[15] M. G., Easton’s Bible Dictionary (New York: Harper & Brothers, 1893), REUEL—friend of God; The Lexham English Bible (LEB), Fourth Edition, Logo Bible Software, Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.) (Bellingham, WA: Lexham Press, 2010), Isaiah 41:8; James 2:23, http://www.lexhampress.com.

[16] Jethani, With, 7.

[17] Jethani, 77–82.

[18] Jethani, 98.

[19] Jethani, 110.

[20] Jethani, 99.

[21] Jethani, 124.

[22] Jethani, 140.

[23] Jethani, 139–42.

[24] Jethani, 162.

[25] Jennifer V. Nelson, n.d.

[26] Jack Hayford, “The Beauty of Spiritual Language” (Sermon, First Conference 2016, Gateway Church, Southlake Texas, January 3, 2016), https://www.youtube.com/watch?v=hSOef7lxTGo.

[27] The Lexham Bible Dictionary - Barry, J. D., Bomar, D., Brown, D. R., Klippenstein, R., Mangum, D., Sinclair Wolcott, C., … Widder, W. (Eds.). (2016). In The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.(Billingham, WA: Leham Press, 2016), BOOTHS, FEAST OF, LexhamPress.com.

[28] Hayford, “The Beauty of Spiritual Language.”

[29] Hayford, Living the Spirit-Formed Life, 147–51.

[30] LEB, John 7:37-39; Matthew 7:24.

[31] Hayford, Living the Spirit-Formed Life, 166–67.

[32] Dr. Michael S. Heiser, “The Naked Bible Podcast,” The Naked Bible Podcast, Naked Bible 197: Hebrews 11, accessed January 30, 2021, https://nakedbiblepodcast.com/episodes/.

[33] LEB, Matthew 8.

[34] LEB, Mark 11:23; Matthew 21:21; John 12:49.

[35] Hayford, Living the Spirit-Formed Life, 217.

[36] Hayford, 219.

[37] Hayford, 218–19.

[38] Hayford, 219–21.

[39] Hayford, 221–22.

[40] LEB, Matthew 19:27.

[41] LEB, Exodus 13:17.

[42] Amena Brown, Breaking Old Rhythms: Answering the Call of a Creative God(Downers Grove, Illinois: InterVarsity Press, 2013), 22–23.

[43] Brown, 43.

[44] Brown, 56.

[45] Brown, 22.

God with Us: Messianic Promise and the Kingdom of God in GENESIS

The King’s University, Southlake Texas

Old Testament Survey (BIBL1305)

Professor: Dr. Eugene Chet Saunders

February 28, 2021

By Darrell Wolfe

Outline

I. GOD PLANTS A FAMILY IN EDEN (God with Us)

a. Adam & Eve are created, planted, and given freedom (Genesis 1-2).

II. GOD’S FAMILY REJECTS HIM.

a. Adam causes The Fall (Genesis 3).
b. Cain and God’s other divine beings cause havoc (Genesis 4).
c. The whole earth is evil, God must wipe the slate clean (Genesis 5-6).

III. GOD PRESERVES A SEED, PLANTS A NEW FAMILY. (God with Us)

a. Noah is preserved as a seed; God plants a new seed (Genesis 7-9:1-17).

IV. GOD’S NEW FAMILY REJECTS HIM, AGAIN.

a. Noah’s lineage almost immediately rejects God (Genesis 9:18-29).
b. Nimrod builds Babel, Babel rejects God. God must wipe the slate clean, again.
c. God destroys the Tower of Babel project, confuses their language, and forces them to spread out (Genesis 10-11:26).

V. GOD PRESERVES A SEED, PLANTS A NEW FAMILY, AGAIN. (God with Us)

a. God takes a seed from the new peoples, Abram, and plants a new family (Genesis 11:27 - 50).
b. God builds a covenant mindset into this new line, working with one man at a time. Although other minor characters play roles and the lives of each intertwine and overlap, the broad stories are as follows:

i. Abraham (12 – 23)
ii. Isaac (24 – 26)
iii. Jacob/Israel (27 – 35)
iv. Joseph (36 – 50)

SUMMARY: Genesis is the first step in a new family for God, the rest of the biblical narrative (Exodus through Revelation) will play this story out on a cosmic scale.

Introduction

The phrase “In the beginning” may be among the most quoted verses of the Bible. The book of Genesis sets the stage not just for the Pentateuch (first five books of the Bible) but for the entire biblical narrative. God created the earth, placed mankind inside, and gave them “all that they needed”.[1] The fall of man delayed the original plan (God with Us) but could not stop it. To this day, God revives that original plan into the hearts of any who will receive Him. This paper provides a survey of the background for Genesis and its God with Us theme.
Authorship and Recipients

The first five books of the Bible, known as the Pentateuch, are commonly credited to Moses (though some debate this assumption).[2] The authorship of Moses (with some editorial updates) is established by statements made in the five books, statements made by other prophets, and the cohesion of the finished work.[3] The format of the Genesis narrative follows a structure known as a toledoth formula (“This is the account of…”) and it is organized into sections. This indicates that at least portions of the history may have been written before Moses and he (or whoever the compiler was) acted as a divinely inspired editor splicing the story into a coherent narrative.[4] The Pentateuch is a single narrative (“a literary whole”) broken into five parts.[5] Therefore, to understand Genesis one must read all five books to see the whole story. The initial audience of the book of Genesis were the Israelites of the Exodus/Wilderness period under Moses. Given that Moses hoped (and had God’s promise) the nation would survive long after him, it is reasonable to assume he also knew the story would be told for generations to come.[6]
Date

The exact timing of the events of Genesis (as they relate to the modern calendar) is unclear. While some scholars attempt to use a precise dating system showing that individuals (such as Abraham) lived during specific dates; others use a relative scale to show a range of dates he might have lived.[7] Given the quagmire of debates on chronology, the patriarchs (Abraham, Isaac, Jacob, and Joseph) would have lived sometime between 2000 to 1600 BC (BCE).[8] The book of Genesis is typically attributed to the work of Moses (the indicated author of Exodus); therefore, the date of the initial compiling of the text would be during the Exodus/Wilderness period, between 1500 to 1200 BC, depending on whether you adhere to the early or late date theory.[9]

Purpose and Background

God with Us: The covenant is the basis for understanding how Israelites viewed their theology and identity and Genesis provides the background and basis for covenant concepts.[10] Genesis begins with the story of God’s plan to create a covenant family on Earth. Eden was God’s first attempt to be “God with us”; he lived with his man (Adam) until the fall. Dr. Michael S Heiser argues that Eden was the seat of God’s divine counsel and that Gardens and Mountains served as representations of divine abodes in the minds of the Ancient Near East.[11] Therefore, the concept of “Eden” plays recurring roles throughout the rest of scripture as a reference to God’s house, divine council chamber, and access to his presence. Whether in Eden, visiting Abraham’s tent, or in the Temple itself, the plan remains consistently: God with Us.

Cultural Context: A twenty-first-century reader is wise to remember that the Bible was written for our collective benefit, but it was not written to the modern reader. The Bible was written to Israel in the Ancient Near East (Old Testament) and Second Temple (New Testament) periods.[12] Therefore, if we are to properly understand the text, we must properly understand the context of the text. This includes understanding the culture in which the original author and audience lived and wrote. The lead character of the Genesis narrative is Abram (Abraham) who came out of ancient Mesopotamia. The story of Abraham and his family comprises most of the book, except for a few side stories and a precursor to the generations preceding him. A study of texts from Mesopotamian and Egyptian cultures contain parallels and similarities to the texts of the Hebrew Bible. The Ancient Near Eastern materials can help the modern reader understand the culture and mindsets of the characters, authors, and earliest recipients of Genesis.[13]

Creation vs Science: One common source of frustration for modern readers of Genesis is the creation account. Using other Ancient Near East texts, Dr. John Walton provides a convincing argument for understanding the creation texts, not in terms of “material origins” such as atoms and molecules; but rather, in terms of “functional origins” (the roles created things play in the function of the universe).[14]

The Old Testament (Genesis) and Christianity: Approximately 32 percent (one-third) of the New Testament is composed of quotes and allusions to the Old Testament. This makes studying the Old Testament vital to the Christian.[15] A lack of close reading in the Old Testament results in false dichotomies (Law vs Grace).[16] It was through God’s work in the Old Covenant that he began to make himself known to humans and helped them create Sacred Space so he could be close to them.[17] In Enoch, we see a glimpse of God’s intent, he loved him so much that he took him (God with Us).[18]

Themes in Genesis

The Kingdom of God in Genesis: While the Kingdom of God is not expressly mentioned in Genesis, the seeds of the kingdom are laid here. The realm of mankind attempted to set up their own kingdom apart from God at Babel, the Earth’s first kingdom.[19] God rejected the nations at Babel and made a direct promise to Abraham, “…kings shall go out from you.”[20] Abraham and his line dominated their territories, and made covenant agreements (as co-equals) with kings in Canaan and Egypt.[21] God renewed his promise to Jacob that “kings shall go out from your loins”.[22] By the end of Joseph’s story, he was second only to Pharaoh himself.[23] Jack Hayford observes that the founding precepts of the Kingdom of God are found in Genesis one; God is the ruler of all and he has created mankind to share that domain with him.[24]

God's Faithfulness Despite Man’s Unfaithfulness: The New Testament does not have a monopoly on the love of God for fallen people. The narratives of Genesis show the genealogy of Abraham as a descendant of Noah; however, they do not show any hint that the faith of Noah continues in an unbroken line to Abram (Abraham).[25] He is presented as an ordinary man from the early Mesopotamian culture of Ur (a descendant of the tower builders). God would reveal himself by several names, including YHWH and El Shaddai.[26] In this, God shows that he is faithful when mankind is not. Abraham is an example of God loving mankind “while we were yet sinners” (Romans 5:8).

Messianic Promise / Image Bearers: God created a planet especially suited for his new Image Bearers, and the rest of the Bible is his attempt to live with his Image Bearers.[27] When the divine Image Bearers disconnect from believing loyalty to God and attempt to cover their own shame, God responds by providing them with a more sufficient covering than they could provide for themselves (skin for fig leaves). He promised a day when the Seed of the woman (Jesus) would crush the serpent.[28] When the earth had become so corrupt that God required a reset, he preserved one Image Bearer to keep the promise of the seed of woman alive.[29] When Noah is established on the renewed Earth, he is told about the sanctity of life and punishment for taking life. Buried in this command that lifeblood would be required of animal and man, is another whisper of the one who would shed his blood as the lamb to take the sins of the world.[30]

When the renewed mankind rejected God’s will, he divorced the nations and turned them over to other gods; then began fresh with a new man called Abram and built a nation from him.[31] Abram was promised that all the seeds of the earth would be blessed through him (an indication of The Seed of Eve who would come through his line).[32] The Apostle Paul tells us that this message “all nations will be blessed through you” was God preaching the Good News of Jesus to Abraham.[33] Later, Abram meets Melchizedek (Malki-Tsedeq) King of Salem (later renamed Jeru-Salem), and Priest of El-Elyon, (God Most High) who would be a type of shadow of the Davidic King (Jesus) who would come as Priest and King.[34] God leads Abram on a life-journey that culminates in the promised son, Isaac.

The covenant God establishes with Abram requires circumcision; another example of covenant ratified in blood.[35] By providing Abram with a son in his old age, YHWH makes Sarah laugh. Yet, after she was in her old age, king Abimelech wanted her for his wife (a sign God had done something miraculous in her). This miracle sets the stage for young Mary to believe that she will bear God’s son many centuries later, for God can do anything through a woman, why not her?[36]

Then Abram (Abraham) was tested to lay his son on an altar and sacrifice him to God. As of this point, there is no law of Moses yet. In Abraham’s day, human sacrifice to the gods was a standard practice of the neighboring Canaanites.[37] Yet, God uses this practice not only to test Abraham’s loyalty (after seeing so many reject him) and teach Abraham about his covenant faithfulness; but also, to lay another foreshadowing of the blood sacrifice to come.[38] As they walk, Isaac notices the fire and wood but that there is no lamb. Abraham replies, “God will provide himself a lamb…”.[39] As a result of this encounter, Abraham calls the place “YHWH will see/provide” (often transliterated Jehovah Jireh; YHWH Yireh).[40] It is one of the strongest foreshadowings of the work of the Seed of Eve to come found in all of Genesis.

Throughout the lifetimes of Isaac and Jacob, we see YHWH continue to be “God with Us” in their lives. Then in Abraham’s great-grandson Joseph, we see another glimpse of Messianic Promise. Joseph becomes the first Israel-born prophet, predicting a famine for Pharaoh. Although his brothers sold him into slavery (a type of death) and told his father he died; God used this to deliver the entire family from near death in the famine. The evil planned by the brothers; God intended for the salvation of many people.[41] Joseph became a type and shadow of one “murdered” by his brothers to become the savior of them.

Conclusion

Jesus is the ultimate divine Image Bearer, and as such, the ultimate example of having dominion, being fruitful, and multiplying.[42] As Emanual, he is God with Us. He is the fulfillment of the veiled promises and shadows first laid down in Genesis. Through a close reading of Genesis, we can see the heart of God has not changed from day one. He is a God who ultimately wants to be “God with Us”. In Genesis, we see a picture of imperfect people pursued by a perfect God. Abraham “believed God and it was credited as righteousness”.[43] This was before any law, and even before circumcision. The basis of faith in God has never changed. Our modes of operation, our theological perspectives, and our styles of life and worship have changed, grown, morphed, and evolved as God continues to reveal himself in new ways. However, the God of Adam, the God of Abraham, the God of Joseph, is the same God who gave us Jesus, Peter, and Paul. He is the God of Abraham, Isaac, Jacob, Jesus, and (insert your name here).

Bibliography

Gore, Charles, Henry Leighton Goudge, and Alfred Guillaume, eds. A NEW COMMENTARY ON HOLY SCRIPTURE INCLUDING THE APOCRYPHA. Vol. 1, p. iii. New York, NY: The Macmillan Company, 1928.

Heiser, Dr. Michael S. “The Naked Bible Podcast.” The Naked Bible Podcast. Accessed January 30, 2021. https://nakedbiblepodcast.com/episodes/.

———. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. First edition. Bellingham, WA: Lexham Press, 2015.

Hill, Andrew E., and John H. Walton. A Survey of the Old Testament. 3rd ed. Grand Rapids, Mich: Zondervan Publishing House, 2009.

Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible (1871). Oak Harbor, WA: Logos Research Systems, Inc., 1997.

NET Bible®New English Translation (NET). Online Notes Edition. HarperCollins Christian Publishing; Biblical Studies Press, L.L.C. Accessed January 21, 2021. https://netbible.com/copyright/.

Saunders, Dr. Eugene. “Old Testament Survey (BIBL1305).” Coursework, The King’s University, Southlake Texas, 2021.

The Lexham English Bible (LEB), Fourth Edition. Logo Bible Software. Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.). Bellingham, WA: Lexham Press, 2010. http://www.lexhampress.com.

The NET Bible First Edition Notes. Biblical Studies Press, 2006.

Walton, John H. The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. Westmont: InterVarsity Press, 2010. https://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=2030851.

Notes

[1] Dr. Eugene Saunders, “Old Testament Survey (BIBL1305)” (Coursework, The King’s University, Southlake Texas, 2021), Lecture: 1.1 In the Beginning Lecture one a; Page 3.

[2] Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 3rd ed (Grand Rapids, Mich: Zondervan Publishing House, 2009), 79.

[3] Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (1871) (Oak Harbor, WA: Logos Research Systems, Inc., 1997), INTRODUCTION-TO THE PENTATEUCH AND HISTORICAL BOOKS-by ROBERT JAMIESON.

[4] Hill and Walton, A Survey of the Old Testament, 79. The Toledoth: “Toledoth of Heavens and Earth (2:4–4:26); Toledoth of Adam (5:1–6:8); Toledoth of Noah (6:9–9:29); Toledoth of Shem, Ham, and Japheth (10:1–11:9); Toledoth of Shem (11:10–26); Toledoth of Terah (11:27–25:11); Toledoth of Ishmael (25:12–18); Toledoth of Isaac (25:19–35:29); Toledoth of Esau (36:1–8); Toledoth of Esau (36:9–37:1); Toledoth of Jacob (37:2–50:26)”

[5] Hill and Walton, 57.

[6] The Lexham English Bible (LEB), Fourth Edition, Logo Bible Software, Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.) (Bellingham, WA: Lexham Press, 2010), Exodus 6:6-8, http://www.lexhampress.com.

[7] Hill and Walton, A Survey of the Old Testament, 64–69.

[8] Hill and Walton, 64–72, discusses ANE Chronology.

[9] Hill and Walton, 105–8, see Figures 5.1a Early Dating of the Exodus and 5.1b Late Dating of the Exodus.

[10] Hill and Walton, 82.

[11] Dr. Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First edition (Bellingham, WA: Lexham Press, 2015), Chapter 6: Gardens and Mountains.

[12] John H Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. (Westmont: InterVarsity Press, 2010), Introduction, https://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=2030851.”

[13] Hill and Walton, A Survey of the Old Testament, 79–81. Interesting note: “Written about 2000 BC, the Atra-Hasis Epic contains an account of creation, growing population, and a destructive flood with similarities to some of the details on Genesis 2-9.”

[14] Walton, The Lost World of Genesis One, Proposition 1: Genesis 1 Is Ancient Cosmology.

[15] Hill and Walton, A Survey of the Old Testament, 744.

[16] Hill and Walton, 722.

[17] LEB, Romans 7:7.

[18] NET Bible®New English Translation (NET), Online Notes Edition (HarperCollins Christian Publishing; Biblical Studies Press, L.L.C.), Genesis 5 (Enoch); 2 Kings 2:10 (Elijah), accessed January 21, 2021, https://netbible.com/copyright/.

[19] Saunders, “OTS BIBL1305,” Lecture: 1.1 In the Beginning Lecture one a; Page 5.

[20] LEB, Genesis 17:6.

[21] LEB, Genesis 20: 1-17; 26:1-34;

[22] LEB, Genesis 35:11.

[23] LEB, Genesis 41:37-44.

[24] Saunders, “OTS BIBL1305,” Slide: 1. Genesis thru Lev.

[25] Hill and Walton, A Survey of the Old Testament, 86.

[26] Hill and Walton, 92.

[27] NET Bible®, Genesis 1.

[28] NET Bible®, Genesis 3:15; 21.

[29] NET Bible®, Genesis 6 (Noah and his family).

[30] NET Bible®, Genesis 9:5; 1 Peter 1:19.

[31] NET Bible®, Genesis 11-12; Deuteronomy 32: 8-9; Heiser, The Unseen Realm, Chapter 14 Divine Allotment. Yahweh would have none of it. After the flood God had commanded humanity once again to “be fruitful and multiply, and fill the earth” (Gen 9: 1). These words reiterated the original Edenic intention. But instead of obeying and having Yahweh be their god, the people gathered to build the tower. The theological messaging of the story is clear. Humanity had shunned Yahweh and his plan to restore Eden through them, so he would shun them and start again.

[32] NET Bible®, Genesis 12:2.

[33] LEB, Galations 3:8.

[34] NET Bible®, Genesis 14:18; Psalms 110:4; Hebrews 5:6; 5:10; 6:20; 7:1-17; Dr. Michael S. Heiser, “The Naked Bible Podcast,” The Naked Bible Podcast, Episodes 166; 167; 168; 172; 185, accessed January 30, 2021, https://nakedbiblepodcast.com/episodes/.

[35] NET Bible®, Genesis 18.

[36] LEB, Genesis 18:15; 20:17; 21:1.

[37] Charles Gore, Henry Leighton Goudge, and Alfred Guillaume, eds., A NEW COMMENTARY ON HOLY SCRIPTURE INCLUDING THE APOCRYPHA, Vol. 1, p. iii (New York, NY: The Macmillan Company, 1928), (3) Religious Value.

[38] NET Bible®, Hebrews 11:19.

[39] NET Bible®, Genesis 22:8; The NET Bible First Edition Notes (Biblical Studies Press, 2006), Notes for 22:8. 20 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.” sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385–92.

[40] The NET Bible First Edition Notes, Genesis 22:14; The NET Bible First Edition Notes, Notes for 22:14. 33 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yéhvah yir’eh, traditionally transliterated “Jehovah Jireh”.

[41] LEB, Genesis 50:20.

[42] NET Bible®, Genesis 1-2; 2 Corinthians 4:4; Colossians 1:15.

[43] LEB, Genesis 15:6; Romans 4:3.

Shalom: Live Long and Prosper!

Darrell Wolfe (DG Wolfe)
Storyteller | Writer | Thinker | Consultant @ DarrellWolfe.com

Clifton StrengthsFinder: Intellection, Learner, Ideation, Achiever, Input
16Personalities (Myers-Briggs Type): INFJ

Generational Curses: What's real and what's not?

Systemic Sin (Generational Curses) and Individual Sin (Individual Responsibility) both play a role in our lives. I am the son of an Alcoholic Father who was the son of an Alcoholic Father. Before him? I don't know. I experienced brokenness in my life in part because of the parts of me that were broken in my family of origin; and in larger part because of choices I made out of that brokenness.

As I went through a process of breaking down and being rebuilt over many years; I eventually found a level of freedom unknown in my family for at last three generations. I walk my children through that so that they will be blessed and not cursed as they become men.

Some people over-spiritualize generational curses. God showed in the time of Josiah that he would absolutely stay the execution for a righteous people. It was not "inevitable" that they would be destroyed. But after Josiah Israel rebelled, and they were destroyed.

So it is with us. We are all dealt "issues" from our family of origin and our culture. What we choose to do with those issues, how we treasure them like demonic pets or press into healing from them, will determine our ultimate outcomes. It's never too late to start getting healing that will usher you into your calling.

A short discussion of Zephaniah, Lamentations, and Ezekiel.

 Zephaniah -2: Purpose and Message and from Scripture – discuss judgment, hope and the remnant – the judgment of the nations; universal judgment and far reaching effects of current political situations. ---Assigned to: Group 8

Zephaniah: The Day of the Lord; Judgment, Hope, and Remnant (Group 8)

 Lamentations: Themes of Human Suffering/ Divine Abandonment. --- Assigned to: Groups 2,4, 6, and 8

Lamentations: Themes of Human Suffering and Divine Abandonment (Group 8)

 EZEKIEL'S CHARIOT and TEMPLE VISIONS Ch 1-3 & 40-48 - Chariot Vision- Chapters 1-3: ---Assigned to: Group 8 o Temple Vision-Chapters

EZEKIEL'S CHARIOT and TEMPLE VISIONS Ch 1-3 & 40-48 (Group 8)

[1] Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 3rd ed (Grand Rapids, Mich: Zondervan Publishing House, 2009), 670.

[5] NET Bible®New English Translation (NET), Online Notes Edition (HarperCollins Christian Publishing; Biblical Studies Press, L.L.C.), Zephaniah 2, accessed January 21, 2021, https://netbible.com/copyright/.

[6] NET Bible®, Zeph 2:11; Dr. Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First edition (Bellingham, WA: Lexham Press, 2015).

[10] Hill and Walton, A Survey of the Old Testament, 548.

[13] The Lexham English Bible (LEB), Fourth Edition, Logo Bible Software, Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.) (Bellingham, WA: Lexham Press, 2010), Matthew 23:37-39, http://www.lexhampress.com.

[14] Hill and Walton, A Survey of the Old Testament, 561–62.

[19] Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (1871) (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 613.

My tongues journey...

Being an "intellectual", I struggle with emotional things. Yet, the spirit is so closely tied to our emotional experience and expression. One day, after learning that the gifts did not die out with the Apostles (like I grew up believing); I began studying everything I could find on the topic. I then put down everyone else's book and studied my own Bible for any references to the event.

My conclusion found it's hook in 1 Corinthians 12:6. He works all of these things in all people. It's not that one person gets this and another gets that. In fact, the wording of the passage uses two different words for "another" meaning "another of the same kind, another of a different kind).

He works them to different individuals as the need arises in different situations, but, he works all of them in all people.

SO... Here I was, an organs and hymnals former-preacher's kid, faced with God's Word. What was I to do?

I sat in the back of my pick-up truck, bowed my knees, and said "God, you said this is for everyone. I receive it now. I will listen. I will open my mouth. I will saw whatever I hear, regardless of how silly it sounds."

Eventually, a syllable. Then a part of a word. After an hour, a short few words... One day, after doing this for many days, phrases and paragraphs came.

It's now my go-to prayer language. I start prayer there and then see where it goes.

Sometimes I "feel" something, sometimes I don't. Always, if I will stop, quite my heart, listen, they come.

4 Now there are different gifts, but the same Spirit. 5 And there are different ministries, but the same Lord. 6 And there are different results, but the same God who produces all of them in everyone. 7 To each person the manifestation of the Spirit is given for the benefit of all. 8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things. (NETBible)

Alternate wording: And there are diversities of operations, but it is the same God which worketh all in all. (12:6 KJV)

Hosea, Final Prophet to Northern Israel Forum 5-2, Group 8 Discussion Post

FORUM 2: PROPHETS OF ISRAEL AND JUDAH

Hosea, Final Prophet to Northern Israel Forum 5-2, Group 8

As a result of Israel’s failure to conquer the whole land after Joshua, they chose to co-dwell and co-mingle with the Canaanites; the people of Israel/Judah eventually blended societies (even intermarrying). Israel then failed to trust YHWH to bring rain on the land, so they chose to co-mingle religious affiliations. By the time of the divided kingdoms, Northern Israel partially still worshiped YHWH (religiously) but they also worshiped Baal (a fertility and agriculture god). Baal worship involved human sacrifices and temple prostitutes (paid workers at the temple). One would worship Baal by having sex with the temple prostitute and assisting Baal in his fight against the god Mot to keep the agricultural cycles going.[1]

Onto this scene, arrives Hosea. His ministry begins when YHWH tells him to take a (temple) prostitute as a wife.[2] Their first son was named Jezreel (God Sows), indicating that Israel would soon reap what they sowed.[3] Their second child, a girl, was named Lo-ruhamah (no pity), for God will no longer have pity on Israel.[4] Their third child was named Lo-Ammi (not my people), for God was rejecting them and turning them over to foreign gods/nations; just as he had done to Babel centuries before.[5]

Hosea prophesies to the kingdom of Northern Israel, saying they have “deeply corrupted themselves”.[6] The prophetic-poetic words are the heart’s cry of a man who is begging his lover to return to him in one breath, and condemning her faithlessness in the next. Back and forth it goes. I once read a short story of a woman who’s husband betrayed her, it read much like this. A yearning for the partner, and a painful rejection of the hurt caused by them.

As Hosea’s wife worked in the temple, having sex with people as a ritual act for Baal; Israel was engaged in spiritual and actual adultery against their covenant with YWHW. This would be the final prophetic plea for their repentance. Hosea is sometimes called the “death-bed prophet of Israel”; as his was the final curtain call before YHWH would wipe the kingdom of Northern Israel off the map.[7] By 724-722 BC, Assyria would divide the land of Northern Israel into it’s own royal provinces. The land would never be fully under Israel’s control again.[8] To this day the modern borders of the rebirthed nation, The State of Israel, are shared (co-mingled) with another nation (Palestinian Authority).[9]

PS: Child Sacrifice and Worship of Open-Sexuality... what does that remind me of in the 21st Century?

Gifted through the Holy Spirit

Gifted to Minister as a Team

My Partnership with the Spirit

Bibliography

Notes

Reflective Book Critique: Ministry in the Image of God: The Trinitarian Shape of Christian Service, by Stephen Seamands

Content Summary

Personal Insights

Ministry Application

Bibliography

Notes

The Kingdom of God: Jesus’ Life Mission and Message

The Birthing of The Church

Conclusion

Bibliography

Notes

Romans 3 / Original Testament Allusions & Quotes

Stringing Pearls, Not to be cast before swine

Romans 3 (NET Bible)

Original Testament Quotes from the LEB [4]and Romans quotes from NETBible.[5]

Commentary Note:

Charles Asks:

Rethinking the "tithe".

Evaluating the "context" of the short prophetic book of Malachi:

Can Malachi 3:10 be applied to tithing?

Reflection Paper: Partnering with the Holy Spirit

Living the Spirit-Formed Life

Practicing the Disciplines of the Spirit

My Partnership with the Holy Spirit

Bibliography

Notes

DQ1: The Pillar Principle

DQ2: God Speaks

DQ3: People of His Presence

DQ4: Baptism and Communion

DQ5: Life Under and Over God

DQ6: Life From and For God

DQ7: Life WITH God

DQ8: Life WITH Hope and Love

DQ9: Fullness of the Holy Spirit

DQ10: "Abide in ME"

DQ11: True Submission

DQ12: Living as a Worshiper

DQ13: Breaking Old Rhythms

God with Us:

Messianic Promise and the Kingdom of God in

GENESIS

Outline

Introduction

Purpose and Background

Themes in Genesis

Conclusion

Bibliography

Notes

Discussion Responses

 Zephaniah -2: Purpose and Message and from Scripture – discuss judgment, hope and the remnant – the judgment of the nations; universal judgment and far reaching effects of current political situations. ---Assigned to: Group 8

Zephaniah: The Day of the Lord; Judgment, Hope, and Remnant (Group 8)

 Lamentations: Themes of Human Suffering/ Divine Abandonment. --- Assigned to: Groups 2,4, 6, and 8

Lamentations: Themes of Human Suffering and Divine Abandonment (Group 8)

 EZEKIEL'S CHARIOT and TEMPLE VISIONS Ch 1-3 & 40-48 - Chariot Vision- Chapters 1-3: ---Assigned to: Group 8 o Temple Vision-Chapters

EZEKIEL'S CHARIOT and TEMPLE VISIONS Ch 1-3 & 40-48 (Group 8)

FORUM 2: PROPHETS OF ISRAEL AND JUDAH

Hosea, Final Prophet to Northern Israel Forum 5-2, Group 8

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