Category: Spirituality

The Pietist Story: Part Two

So just what is Pietism? Is it the fount of all heresy within Protestantism due to it’s overemphasis on individual connection with God rather than sound doctrine? Some Protestant theologians and historians certainly think so. Is it a spirituality type that produces Christians who are “so heavenly minded they are no earthly good.” Once more, some Protestant theologians and historians certainly think so. Are such characterizations really accurate?

In my judgement, they are not.

Indeed, if my study of Church History over the last five years has taught me anything it is that Pietism is often deeply misunderstood. Despite how important this movement is to the development of Protestantism, many Christians have little knowledge or understanding of it. Thus, it has often become the punching bag of heresy-hunters.

So once again, what is Pietism? I would suggest that this term can be understood in two distinct but intimately interrelated ways. First, Pietism is a historical movement that was born during the early 1600s. Beginning in the Netherlands and flourishing in Germany, the movement emphasized Bible study in private and in small groups, personal connection to God, a life of holiness, charity amongst Christians of different denominations, church renewal, and social concern for the poor.

Second, Pietism is a distinct ethos that lives on in Christianity to this day. While Pietism as a discernible historical movement has probably run its course, its ethos very much continues. Christians who embrace the Pietist ethos will value many of the same things that the Pietists of old did. Some prominent Christian theologians who I think are good representations of the Pietist ethos would be Stanley Grenz, Roger Olson, and Donald Bloesch. Billy Graham displayed many Pietist tendencies, though I doubt he ever called himself a Pietist. I think the founder of my denomination A.B. Simpson displayed some Pietist tendencies (this is not surprising as he voraciously read and appreciated many Pietist authors).

Now some scholars would argue that my definition of Pietism as a historical movement is too narrow. Indeed, scholars such as Justin A. Davis and F. Ernest Stoeffler (perhaps the most important 20th century historian of Pietism) use Pietism as an umbrella term that covers a whole host of European church renewal movements in the 1500s, 1600s, and 1700s. These scholars would see Jansenism, Quietism, Puritanism, Quakerism, and many smaller renewal movements as various “species” of Pietism. However, I wonder if using the term “Pietism” in this way is somewhat artificial and stretches the term to its very breaking point. However, I will grant that many of these movements display at least some aspects of the Pietist ethos (and perhaps that is what these scholars are really trying to say).

Thus, the story of Pietism that I will tell will primarily focus on Pietism as it developed in the Netherlands and Germany and how it eventually became a worldwide movement. I will also look at how its ethos continues to this day. God Bless!

The Pietist Story: Part One

Greetings readers, it has been some time since I posted to this blog. However, I have hardly stopped writing. In fact I am writing more than ever before as I am currently in the process of writing my doctoral dissertation. Despite the heavy load of doctoral work I have no intentions of abandoning this blog. In fact, my research has motivated me to write all the more. After much prayer and reflection, I have decided to write a series on “Pietism” which has been my primary research focus over the last 3 years. For those unfamiliar with Pietism, this movement is perhaps the most significant renewal movement to ever be born out of Protestant Christianity. Despite this, many Christians are largely unaware of it.

Pietism was a Protestant Renewal movement that thrived within German Lutheranism during the 1600s and 1700s. Although many Pietists were Lutherans, the movement also included many Reformed and Anglican Christians as well. Pietists emphasized the study of scripture in private and in small groups. They also deeply valued the spiritual life and one’s personal connection to God. Furthermore, while most Pietists valued the orthodox Christian tradition, they emphasized that right doctrine alone did not make one an authentic Christian. Rather, a holy and transformed life was needed as well.

Why do I feel called to write this series on Pietism? First, I feel called to write this series because I am absolutely passionate about Church history and renewal movements in particular. I believe that learning about our past is an essential spiritual exercise for the Christian. By learning about our history we are introduced the great spiritual masters and minds of the Church. We are introduced to perspectives that challenge and convict us. Perspectives that deliver us from the “tyranny of the present.”

Furthermore, as a an Evangelical Christian of a Wesleyan-Holiness bent, I recognize that I am an inheritor of the Pietist tradition and that it has shaped my own traditions quite substantially. Indeed, the movement started by the Wesleys, Jonathan Edwards, and George Whitfield (which we have come to call Evangelicalism) is essentially a fusion of Puritanism and Pietism with a strong emphasis on revival. Thus, I write on Pietism to understand my own heritage better. I hope that other Evangelical Christians will read this series and come to understand their heritage better as well.

Finally, I write this series on Pietism because I believe the Pietists have much to teach us. Wracked by scandal, denominational strife, and accommodation to the worst aspects of American culture, the Evangelical church in America is in desperate need of renewal. The Pietists were faced with similar challenges in the churches of their day too. However, with time and effort (and I think the help of Almighty God) they managed to infuse their churches with renewed life and vigor. Perhaps its time we take a page from their playbook.

I hope you enjoy reading this series as much I look forward to writing it. God Bless!

John Wesley: Pietist Theologian

John Wesley has been quoted as saying that doctrine is but a “slender part” of true religion. judging by this statement, especially in isolation, one might assume that Wesley was a doctrinal indifferentist. However, upon further investigation we find that this could not be further from the truth. Wesley was hardly indifferent when it came to the task of articulating Christian doctrine.  We see this in his numerous tracts and sermons that deal with lofty concepts of Christian theology such as the Trinity, the person of Christ, the means of grace, original sin, prevenient grace and so forth.

To understand this statement of Wesley’s, we must understand him as in many ways a “Pietist theologian.” John Wesley was strongly influenced by Pietist thought through the writings of Johan Arndt as well as by the Moravians whom he met on his voyage to Savannah and with whom he spent much time with in England and Germany. The Pietists communicated to Wesley, through both personal correspondence and in their writings, that the Christian life did not consist solely of affirming certain theological propositions, heartfelt relationship with Jesus of Nazareth was necessary for a robust Christian life as well. Christianity consisted of both illumination and transformation. That is, transformation of the individual who though once isolated and alienated from God could now enjoy deep fellowship with God, who could grow into real, scriptural holiness and truly be more like Jesus!

Wesley understood this reality all too well. Prior to his “Aldersgate” experience, Wesley was more than ready to affirm the doctrines affirmed in the Apostles’ and Nicene Creeds. Wesley had plenty of good theology and yet his spiritual life was empty, he had no real relationship with Jesus, he had not yet come to recognize Christ as his “personal” Savior. Wesley could affirm many truths about Christ but only when he had a vital relationship with Christ did he finally experience spiritual peace.

I think the experience of Wesley, and the other Pietists, provide us with valuable lessons for today. Good theology is important no doubt, and without good theology we will not have good spirituality. However, rational assent to scriptural truths (though extremely important) is not the whole of the Christian life, it is but a part. Our task as Christians today is to balance the rational and relational aspects of the Christian life. If we drop but one we will have a truncated and perhaps even counterfeit Christianity. With the guidance of the Holy Spirit and the Scriptures I am convinced that we can balance these two aspects of the Christian faith quite well and present a robust version of the Christian faith that speaks well to both the head, and the heart.

Why Pietism?

Recently I published an article on my blog about the renewal movement called “Pietism” that grew out of German Lutheranism in the 1600s and 1700s. Lately I have been immersing myself in the writings of the great leaders of the Pietist movement such as Philipp Jakob Spener and August Herman Franke. Furthermore, I have been reading the work of modern scholars of the Pietist movement such as Roger Olson, Dale Brown, F. Ernest Stoeffler, and Christian Collins-Winn. With so much of my time being spent on this study, and with it being the subject of my doctoral dissertation, my wife understandably asked me “why are you so interested in studying Pietism?”

Pietism in not a well-known term amongst Evangelical Christians even though it might be the most influential renewal movement of the Protestant tradition. Pietism as a movement emphasized the necessity of conversion, the importance of individual as well as small group Bible Study, and that authentic, vibrant Christian faith was more than just mental assent to core Christian doctrines. The Pietists firmly believed that Christianity was a “heart” religion and not just a “head” religion. The Pietists were also people of great social concern. Something of a rallying cry of theirs was that they existed for “God’s glory and their neighbor’s good.”

Pietism as an ethos has influenced Lutheranism as well as the Anabaptist movement in Christianity. Indeed, the Church of the Brethren in the United States has been especially influenced by Pietism. The Evangelical Covenant Church (one of the fastest growing Protestant denominations in the United States) is a distinctly Pietistic denomination. John and Charles Wesley were profoundly influenced by the Moravians who were a Pietistic people. It is hard to find a Protestant tradition that has not been touched by the Pietist ethos. It is remarkable that it is so little known when it’s influence has been so wide.

“Why am I studying Pietism?” I study Pietism in part because it brought revival to German Lutheranism when it was desperately needed. Mainstream German Lutheranism in the 1600s and 1700s had become stale and arid. The Pietists did much to revive German Lutheranism. The Pietists cared for thousands of orphans, printed millions of Bibles, and sent out many effective missionaries all over the world. The idea that they lived for “God’s glory and their neighbor’s good” was more than just a slogan, it was a way of life.

I also study Pietism for greater self-understanding. Pietist emphases have deeply influenced Evangelicalism and I want to know more about this trans-denominational movement that has deeply shaped what I believe and how I live my life. Finally, I believe Pietism may contain valuable insights for renewal in Evangelicalism today. The Evangelical Church in the United States needs renewal. We need to mobilize for the 21st century and reach the one-third of the world that still has not heard the Gospel. Who better to draw inspiration from than the Pietists? Pietistic Lutherans were some of the first to send missionaries to the native peoples of Greenland and Canada. Pietists missionaries were the first people to translate the Bible into Tamil. A language spoken by many people in India.

In short, I believe that the Pietists can show Evangelicals what it truly means to live a life for “God’s glory and our neighbor’s good.” Is there a more authentically Christian way of life than this? Is any other kind of life even worth living?

On Pietists and Preaching

Recently I have been doing a tremendous amount of research on the Christian renewal movement known as Pietism. Pietism was a church renewal movement that grew out of German Lutheranism during the 1600s and 1700s. The German Pietists were convinced that the church would only experience broad renewal when both the clergy and the laity more deeply engrossed themselves in the Holy Scriptures and moved beyond a mere “head knowledge” of the Christian faith into a Christian faith of the “heart”

Pietism as an ethos deeply influenced the Anabaptist, Moravian, and Methodist movements. Indeed, even today, Pietism’s influence can be felt in modern Evangelicalism even if it is rarely acknowledged or recognized.

Perhaps the greatest manifesto of early Pietism was a book entitled Pia Desideria or “Pious Desires” by Philipp Jakob Spener. Spener was a Lutheran clergyman who, though devoted to the Lutheran Church, nevertheless found that his native church was severely lacking in many areas. Interestingly, a problem that Spener found especially troubling within his native church was the poor state of the clergy.

It was not that the clergy were poorly educated. Indeed, the average Lutheran clergyman had received rigorous training in Biblical languages, systematic theology, and logical reasoning, yet for all this training and knowledge, the preaching of many a Lutheran clergyman during Spener’s day was dull and ineffective.

Sermons had become highly academic affairs where pastors would wax eloquent over the most minor of theological matters. They would often lapse into long soliloquys in foreign languages the common people little hope of understanding. Sermons were often seen as opportunities for the pastor to show off their rhetorical prowess with little thought given to whether the sermon would be of any practical value to the laity. Sermons were primarily informational and rarely transformational.

Whenever I read church history, I read with an eye to discover wisdom for the modern church. There is “nothing new under the sun” and a careful reading of the church’s past can give us insight for how to deal with the problems of the present. As a preacher myself, I have often found Spener’s critique of poor quality preaching rather convicting. It has led me to ask questions such as “How does the preaching of the modern Evangelical church compare with that of the Lutheran church of Spener’s day ?” “Do I repeat many of the errors of Spener’s day when I get behind the pulpit?”

I must confess that I too have been guilty of simply wanting to show off what I know when I preach. I study hard and work diligently at being a competent speaker. I am proud of my work ethic and I am passionate about teaching theology. Sometimes pride creeps in. I’m convinced that when this happens, I am not as effective as I could be. It becomes about me rather than pointing people to Jesus Christ. This is never good.

Furthermore, I have personally experienced preaching that was seemingly just about dispensing information to the congregation. It was like listening to a seminary lecture only far less interesting. Worse still, I have experienced preachers that were warped with pride by their intelligence, education, and rhetorical prowess. I remember one in particular who would not cease reminding everyone that he had four degrees including one from a prestigious research university. Fellow preachers, if we are guilty of this sin of pride in our education and abilities then we need to repent. We have an important job to do. Jesus Christ must be proclaimed! We can’t get in the way.

Now, I do not want anyone to think that I am teaching against seminary education or intellectually engaging preaching. I believe very strongly in both of these things and frequently in Evangelicalism we have the very opposite problem. Preaching in many Evangelical churches is often an emotionally charged spectacle, yet simultaneously a doctrinal mess with little to no good content. Indeed, an anti-intellectual strain runs deeply within Evangelical preaching and it negatively affects our witness. This is not the kind of preaching I am advocating for.

Spener and the Pietists thought that preaching was vitally important. If revival and renewal were to take place in their time, better preaching was required. As preachers we must daily seek to preach more effectively by presenting sermons that while thoughtful and theologically sound, are also deeply practical. We need to preach sermons that provide for our people practical instruction in righteousness. We need sermons that point people to Jesus rather than our prowess and abilities. We need to be conscious of where our people are spiritually and intellectually so that we can gradually and carefully grow them into mature and theologically informed Christians.

I understand that this balancing act of the informational and the practical will not always be easy, but it is something we must strive for. I want my preaching to be effective and powerful, I want it to be transformational. When my eulogy is spoken, I want it to be said that my preaching pointed people to Jesus Christ rather than my abilities.

Faith in a time of “Social Distancing”

Although I am not yet thirty, and thus my memory and experiences are somewhat limited, I can honestly say that I have never seen something grind our world to a halt quite like the Coronavirus has. Schools and Universities have closed for a time and moved their classes online, cruises, conventions and festivals have been canceled, even Churches have moved their services online to try and halt the spread of the Coronavirus. Understandably, many people are scared, a few are blase, and some are even panicking (just try and find toilet paper of all things at your local supermarket!)

How are we as Christians to respond to the Coronovirus pandemic? How can we be salt and light when we are being encouraged to forego normal social contact? I have a few suggestions.

1. Don’t Panic. 

2 Timothy 1:7 tells us “For God has not given us a spirit of fear, but of power and of love and of a sound mind.” (NKJV) As Christians, we should not be blase about a virus that has the real potential to endanger the lives of many people (especially the elderly.) However, we must also not give in to fear that makes us irrational. We must not give in to an “every man for himself” kind of attitude where we greedily hoard resources. God makes it clear in this passage that he will help us act with courage and rationality even when we face very scary circumstances such as global pandemics like this one.

2. Find a trusted source for information about the Coronavirus, such as the Center for Disease Control, and listen to what they have to say. 

Practicing very good hygiene and “social distancing” (ie forgoing normal social contact) as the CDC is recommending is actually a very good way for us to show love to our neighbors as the Scriptures so clearly command (Mark 12:30-31.) By practicing social distancing, we can slow the spread of the virus, better protect the elderly and more susceptible, and help prevent our medical system from being overwhelmed. I am proud to serve as the pastor of a Church that has many medical professionals as members. I can’t think of a better way to show them love than to help them do their jobs with as minimal stress as possible. Furthermore, we need to love the elderly and more susceptible enough to be inconvenienced for a while.

3. Find creative ways to minister to others.

Even though local churches may have to forego normal services for a while, I encourage all churches to use social media platforms to share sermons, scripture, and words of encouragement. We can be a source of hope on social media when many people are giving into fear. When the lost see Christians responding to this crisis with rationality, confidence, and hope, they may begin to realize that there is something to the Christian faith. Furthermore, we can call, text, or email the elderly and more susceptible just to check on them, encourage them, and see if they are ok. This crisis gives us an opportunity to be the Church! Let’s be the Church!

4. Pray.

During this time, we need to pray that God will allow us as Christians to respond to this crisis with love, rationality, hope, and confidence so that we can better glorify our Savior. We need to pray for the infected that God will heal them. We need to pray that God will give leaders in the political, medical, and scientific realms supernatural wisdom during this time as they seek to find solutions to this problem. We must also pray for the many people whos’ livelihoods will be hurt by this pandemic. There will be challenging days ahead for these people, we must pray for them and help them in any way that we can. We must continually be in prayer during this time for as the Scriptures say in James 5:15-16 “The prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. Therefore, confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” (NIV)

“Love so amazing, so divine”

Playing music has often been one of my favorite ways to wind down after a long day and today was no exception. This particular evening I found myself at my piano playing odds and ends of various Gospel songs and hymns. After a few minutes of this I began to play through, and sing, the old hymn “When I Survey The Wondrous Cross.” This has always been one of my favorite hymns both melodically and lyrically and perhaps not incidentally, one of the first songs I ever learned to play on the piano. I have probably played this song hundreds, if not thousands, of times over my life. This time however, the final lyrics touched me more deeply than usual. If you are unfamiliar with the lyrics this is how they go. “Love so amazing, so divine, demands my soul, my life, my all.” Simple, but powerful lyrics they are.

As I began to reflect on the truth of these lyrics I was reminded of the power of the Gospel. The Gospel is fundamentally a story about God’s sacrifice. Indeed, the Gospel is the greatest picture of sacrificial love that people have ever been privy to. Despite our rebellion God did not abandon us, God loved us, God became human for us, God shed his blood on the cross for us and God even tasted death for us. “Love so amazing, so divine” indeed.

Love of this nature simply demands a response as the old song goes. If one thinks deeply on what Jesus, the God-man, gave up for us so that we might be redeemed, we will necessarily be moved. If Jesus really gave his life for us so that we might be reconnected with a holy God, then neutrality is no longer a viable response to such a display of sacrificial love. It most certainly “demands my soul, my life, my all.”

This kind of sacrificial love demands that I give “my soul” to him and trust him as Savior and Lord. If there is anyone I can trust my destiny with, it is Jesus. He gave his life for me, and he has conquered death through his resurrection. Thus, I can be confident that I too will experience resurrection.

This kind of sacrificial love demands “my life.” Easy-believism or a fire-insurance mentality about my relationship with Jesus simply will not do. Jesus’s example of self-sacrifice demands that I serve him and serve others. There is enough selfishness in this world, there are too many people who live as if the world exists only to bring them pleasure. Many are fine with attaining pleasure at other people’s expense. I don’t want to continue this trend.

This kind of sacrificial love demands “my all.” Jesus was willing to give his all on the cross. He not only shed his blood and gave his life, but he was willing to suffer separation from his heavenly Father by becoming the perfect sacrifice for our sins. This kind of love demands that I give every part of who I am to the cause of Christ without reservation. I must be willing to sacrifice comfort, reputation, wealth, and even my own will for the cause of Christ. This is a great and difficult calling, but a necessary one considering what Jesus has done for us.

“Love so amazing, so divine, demands my soul, my life, my all.” As I close with the writing of this reflection, these lyrics remain deeply imprinted into my mind. I am reminded that the Christian call is a call to death, death to oneself that is. It is a call to sacrifice, but as Jesus’s example shows, sacrifice can bring about beautiful results. This week I will consciously try to live by these lyrics and give “my life” and “my all” to Jesus. It is the very least I can do.

Has America lost it’s love for children?

Recently I read a rather troubling article in the New York Times that states that U.S. birthrates have continued to decline to record lows for two years in a row. You can read the full article here at https://www.nytimes.com/2018/05/17/us/fertility-rate-decline-united-states.html . Why is this a problem? Well for one, the article noted that it is only due to immigration that the United States’s population is continuing to grow. Praise God for immigration! Second, with fewer children being born the challenge of replacing older people in the workforce and caring for elderly parents and grandparents only becomes more accute. Finally, looking at the problem from a spiritual perspective I have to wonder if the decline in U.S. birthrates is indicative of a deeper and more profound moral problem. Has America lost it’s love for children?

Now it should be noted that the article suggests that some women are opting to have children later in life to focus on their careers. They want a family, they are simply delaying starting one. If this is correct then we could see birthrates rise in the next couple of years as these people attain their career goals and start having children. Then again, how many of us have said we would do something in the next couple of years only to find that tomorrow never comes? Let me just say that I am not against women having careers. Indeed, my wife Allison is beginning graduate school in the Fall of 2018 to pursue her goal of becoming a Liscensed Professional Counselor (and make twice what I do to boot!) I believe that women have a lot to contribute to our society and are better suited to many professions than men are. So my concern is not with women having careers at all.

My concern is that when you take into account the multiple realities of abortion on demand, absentee fathers, and continual declines in birthrates, have we reached a place in America where having children is simply not all that important anymore? Are children a nuisance, a burden to many Americans? Is this part of the reason that Toys R Us will be closing it’s doors soon? (Sure the high prices probably did’nt help either.) Psalm 127:3 tells us that “Children are a reward from the Lord (NLT)” but have many Americans lost sight of this and exchanged one of life’s greatest rewards for lesser joys? Finally, as Christians what is our responsiblity as we face this challenge in our culture? What do we do to demonstrate in a loving, winsome, and persuasive way that children are one of life’s greatest blessings? What do you think?

 

 

Why do Christians suffer?

The problem of human suffering is a real one that affects both Christians and non-Christians alike. It has lead many people to respond in bitterness to God and those around them. Indeed, the renowned Biblical Scholar Bart Ehrman (a graduate of the conservative Moody Bible Institute) has gone on record to say that it is the problem of human suffering which ultimately lead him to abandon his Christian faith.[1] While the atheist can only conclude that human suffering is ultimately meaningless, cruel, and final, the Christian can have a much more positive outlook. The scriptures teach that God is saddened by the sufferings of human beings and that human suffering can have redemptive value. That is precisely the message of Hebrews 12:4-14. This passage has much to teach us on why God allows his children to experience suffering and how we are to respond to our fellow men despite the struggles we face.

Hebrews 12:4-11 is best viewed as a unit. The theme of this short passage is certainly that of “discipline.” In this passage the word “discipline” is translated from the Greek noun “paideia” (or “paideutes” in verse nine) and connotes the idea of “the education of a child”[2] The passage also mentions how God, and competent and loving earthly Fathers, faithfully discipline their children. When used in this verbal sense, the Greek word behind the translation is “paideuo” and connotes the idea of “educating and bringing up child.”[3] The author of Hebrews wastes no time in demonstrating to us why God disciplines us by allowing us to face suffering and trials. Verses five and six are instructive “My son, do not regard lightly the discipline of the Lord,
Nor faint when you are reproved by Him; For those whom the Lord loves He disciplines, And He scourges every son whom He receives. (NASB)” The author of Hebrews makes an undeniably bold claim here to Christians: Oftentimes our suffering is a sign of God’s very love toward us!

Indeed, the author of Hebrews goes on to explain that God allows us to face trials because he loves us and wants to conform us to the image of his Son. Verse ten says “but He disciplines us for our good, so that we may share His holiness (NASB).” John Wesley commented that the “holiness” that is being spoken of in verse ten is none other than a referent to “God and his glorious image.”[4] For Wesley, God wisely uses trials to draw us closer to himself and thus bring greater spiritual awareness and reward into our lives. The author of Hebrews soberly notes in verse eleven that trials and suffers are indeed unpleasant and bring much sorrow, but God can, and does, use them to make us righteous. On this passage Matthew Henry writes

By steadfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all.[5]

Henry’s exhortation is twofold: When you are tempted to wallow in sorrow due to the difficulties you face, remember what Christ went through to redeem you and you will recognize the triviality of your own sufferings compared to his. Also, God has a deeper purpose for allowing you to face suffering in this life. Suffering is never pleasant or enjoyable, but the Christian can take solace in the fact that it is not meaningless nor is it the result of a cruel and unjust God. Rather, God can use suffering for his own redemptive purposes, and lest we forget, God is still a God of justice who will not allow evil to go unpunished and will one day right every wrong.

Now that the author of Hebrews has made it abundantly clear that God can use suffering for his own divine purposes, he now turns his attention to practical exhortation in righteousness. The author of Hebrews is not merely interested in probing why God allows us to suffer, but how the Christian should live when facing suffering. The author of Hebrews states in verse twelve: “Therefore, strengthen the hands that are weak and the knees that are feeble (NASB).” It is likely that the author of Hebrews is referring back to the “race” analogy he used earlier in the chapter. Indeed, Hebrews 12:1 says “Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us (NASB).” Here, we are being exhorted to stay in the “race” that is the Christian life and encourage others to do likewise. Now that the author has clearly demonstrated the purpose of trials in the Christian life, we should be motivated to press on with the full knowledge that we will now run stronger because of the chastening of God.

In verse thirteen the author of Hebrews continues with the “race” analogy and exhorts us: “and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed (NASB).” This passage synthesizes well with the teaching of Jesus in Matthew chapter seven where we are exhorted to walk the “narrow way.” Outside of the narrow, straight path there is only destruction, but by living out the commands that the Lord has given us we can “run the race” with success. The author of Hebrews’ thought develops further and reaches a kind of climax in verse fourteen. In this passage we are exhorted to “pursue peace with all men” and holiness as well. Indeed, we are told that without holiness we will not see God. It is probable that the author here is referring to the holiness that is imputed into our account when we are justified by God. Indeed, without accepting Christ as our Savior and becoming the beneficiaries of his life of perfection we will never make it safe to the heavenly shore (Romans 5:1-21). However, I think it would be premature to think that the thrust of this verse ends here. Indeed, the scriptures also clearly teach that the true believer will obey the commandments of Jesus Christ and will experience sanctification on some level (John 14:5). Commenting on Hebrews 12:14 Adam Clarke states “No soul can be fit for heaven that has not suitable dispositions for the place.”[6] Sanctification is not an “extra” of the Christian life, it is essential and it is a natural byproduct of justification.

In conclusion, the author of Hebrews points out for us that God chastens those whom he loves. God often uses suffering to make us stronger. This demonstrates to us that we do not have to view suffering as meaningless. Rather God can use it for his divine purposes. Hebrews chapter twelve does not answer, nor does it seek to answer, God’s reasons for allowing suffering in every circumstance, but it does leave us feeling confident that God has morally sufficient reasons for allowing human suffering. Finally, the author of Hebrews calls us to press on towards the prize that awaits us in glory, and pursue holiness with the singlemindedness of a dedicated athlete.

 

[1] Ehrmanblog.org, “Leaving the Faith.”

[2] Mounce, The Analytical Lexicon To The Greek New Testament, 348.

[3] Ibid, 348.

[4] Wesley, Parallel Commentary on the New Testament, 802.

[5] Henry, Parallel Commentary on the New Testament, 803.

[6] Adam Clarke, Commentary on the Holy Bible, 1281.

Bibliography

Clarke, Adam, and Ralph Earle. Adam Clarkes commentary on the Bible. Grand Rapids, MI: Baker Book House, 1979.

Ehrman, Bart. “Leaving the Faith.” Www.erhmanblog.org. July 19, 2017. Accessed February 17, 2018. https://ehrmanblog.org/leaving-the-faith/.

Mounce, William D. The analytical lexicon to the Greek New Testament. Grand Rapids, MI: Zondervan Pub. House, 1993.

Water, Mark, C. H. Spurgeon, John Wesley, and Matthew Henry. Parallel commentary on the New Testament. Chattanooga, TN: AMG Publishers, 2003.

How Should Christians face discouragement?

 

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Discouragement is a universal human phenomenon. Christians are not excepted from this unhappy aspect of human experience. Discouragement is a very real and present danger in the life of the believer. Many different events in our life can lead us to despair- Death of a close friend or relative, prolonged sickness, multiple failed endeavors, or not being able to find stable employment. Sometimes just being a faithful witness for Christ in this sin sick world can lead us to depression. Any number of things that life throws at us can lead us to despair and allow us to slip into a lifestyle plagued by discouragement. When we get discouraged, and it is not a matter of if it is a matter of when, how should we deal with it? How should we face this age old problem in a fashion that honors Jesus Christ and is becoming of our Christian proclamation. In the following paragraphs I have listed a few things to remember if you are facing discouragement.

1st Kings 19 tells us that right after Elijah witnessed God’s power and glory on Mount Carmel (no not Mt. Caramel) that he fled to the wilderness due to the persecution wrought by the wicked Queen of Israel named Jezebel. Rather than being energized by the incredible victory, Elijah ran to the desert and fell into a deep depression. In fact, 1st Kings 19:4 tells us that Elijah begged God for death. If you are discouraged remember that you are in good company. Elijah was one of the greatest prophets of the Old Testament and even he succumbed to discouragement. The fact is, sometimes doing the right thing for God will make some people very unhappy and we will face persecution for our efforts. It is difficult to remain unaffected by such harsh rejection. Now, I am not saying that we should see our plight of discouragement as a badge of honor or develop a martyr complex but nor should you go to the opposite extreme and think that you are less of a Christian for sometimes getting discouraged.

I also find it interesting that Elijah found himself discouraged immediately after he witnessed God sending down a pillar of fire in an incredible show of his might. For Elijah, this must have been and unforgettable and emotion filled experience. It is a simple fact of human psychology that after extremely joy filled moments in our life we can often experience a letdown. So when this does happen remember that this is normal. When you feel discouraged after a great spiritual victory I would recommend that you take the time to remember what God just did for you in this very special time. Do not be like the fickle children of Israel who often rejected God right after he did something kind for them. Sometimes you will have to make a conscious effort to remember God’s goodness but it will be well worth it! It is also helpful to remember that God is going to continue to do great things with you. Philippians 1:6 says this “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” (NIV). If you have been gloriously saved by Jesus Christ (And I hope that you have) and Jesus has not returned yet (Which he hasn’t) then you can be confident that God will continue to give you spiritual victories.

In 1st Kings 19:5-8 we are shown, albeit indirectly, another beautiful truth about God. While in the wilderness and still in the throes of depression God does not forsake Elijah. Rather, he feeds and cares for him by way of Angels. As Christians, we can take comfort in the fact that God does not care for us only when we are faithful and bold, but even when we are broken. God’s love toward us is not conditioned upon our performance. Roman 5:8 echoes this thought in perfect harmony when it says “But God shows his love for us in that while we were still sinners, Christ died for us.” (ESV). If you are discouraged, reflect on this truth and be encouraged by the goodness and faithfulness of God.

 

In 1st Kings 19:14 Elijah is quoted as saying “I have been very zealous for the Lord God of hosts; because the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life.” Pretty much everything Elijah says in this statement was indeed true at the time with the exception of one phrase “I alone am left”. Sometimes when we are discouraged we blow things way out of proportion. Things were certainly bad in Israel in Elijah’s day but he had clearly lost perspective. For one, he was not alone because God the Father is still on his throne, Jesus is still Lord, and the Spirit is still at work. God has indeed promised us that he will “never leave us, nor forsake us.” For these reasons we should never fear being truly alone. We should also rejoice in the fact that God will always have a remnant of people on earth who will follow him. Consider the words of 1st Kings 19:18 “Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him.” God gently reminds Elijah that he is not the only person standing up for what is right and, by the way, modern Christian, neither are you. God in his grace has given us the Church-Not the building we worship in or hear the word of God preached but the people who make up the community of the redeemed. Dear Christian, when you are discouraged this is the time when you should lean on your fellow believers all the more. You should look to them for guidance, comfort, and care. All too many people when faced with struggles exit the church. This is the last thing you should do when you are discouraged. If you think that by leaving the church your problems will fade, then you are deceived. Cling to your fellow believers all the more. That is what God would have you do.

As you can see, the word of God has not left us without an answer as to what we should do when we are discouraged. In the previous paragraphs we have only considered one chapter of the Bible and It speaks directly to our present struggles. If I could leave you with one final encouragement I would simply say that if you are discouraged you should take even more time out of your day to search the scriptures for wisdom and encouragement. God has given us the Bible so that we might be taught, encouraged, and reproved. Sometimes the words of the scriptures challenge and sting but they are always instructive-And they will always draw us closer to our Lord and Savior Jesus Christ who has promised us that all who follow him will indeed find rest.