Salt, Light and Cities on Hills

"Salt, Light and Cities on Hills: Evangelism, Social Action and the Church -- How Do They Relate to Each Other?" by Melvin Tucker succinctly addresses the two sides, two expressions, two manifestations, or two applications of the gospel: evangelism and social action. Historically, churches have generally emphasized or predominantly practiced one side, often at the expense of the other by minimizing or neglecting its importance.

Though this is a rather broad generalization, so-called "conservative" churches incline toward evangelism, while so-called "liberal" churches incline toward social action. Churches that emphasize preaching and the importance of Scripture and the Bible (generally traditional conservative churches) incline toward evangelism, while churches that emphasize living out one's faith (generally emergent or liberal churches) incline toward social action. Thus, there tends to be discipleship churches and activist churches. Yet, as Tucker repeatedly points out--using history and exegesis of various biblical texts--the church should be doing both.

Having been in a conservative, Word based church for several decades, as expected the predominant emphasis has been on Bible study, teaching the Bible, preaching, evangelism and discipleship, with only occasional token efforts at social action, especially in taking up offerings during times of national or international disaster. But Tucker discusses throughout his book, citing Scripture (The Sermon on the Mount, Isaiah, Acts) and various scholars and notable Christians (John Stott, Tim Keller and others) that Christ was actively involved in both preaching and teaching the good news of the kingdom (evangelism) and healing the sick (social action).

I recommend this book for Christians to know and understand the tension and practical implications of the importance of both evangelism and social action.

I received a free copy of this book from Cross Focused Reviews on behalf of Evangelical Press.

Slandered, Opposed and Attacked (Psalm 7)

Psalm 7:1-17; 8

"The Lord judges the peoples; vindicate me, Lord, according to my righteousness and my integrity" (Ps 7:8, HCSB).

What do you do when you feel misunderstood, maligned and marginalized? Psalm 7 is a lament, petition and prayer by an innocent person who was slandered, opposed and attacked by those who wanted to discredit and dishonor him. Psalm 7 is titled by three different commentaries as follows:

1. A Cry for Justice (Ps 7:8-10).
2. The Blessing of a Good Conscience (Ps 7:3-5, 9-10).
3. Surviving Slander (Ps 7:1-2, 6, 14; 4:2; 5:6, 9).

Justice. David's primary concerns and motivations were not just for his own personal vindication, but for universal justice before a Righteous Judge who examines each person's thoughts and emotions (Ps 7:8-10).

Conscience. Despite being slandered, opposed and attacked, David checked his conscience before God (Ps 7:3-5), instead of retaliating with the spirit of vengeance and revenge.

Slander. David was being ruthlessly slandered by his adversaries (Ps 7:1-2, 6, 14; 4:2; 5:6, 9). Oftentimes slander causes a deeper hurt than mere persecution, for slander accuses a person of lacking nobility and integrity. Slander does not address one's words or behavior, but cuts to the heart of one's very core inner being. Saying, "I don't agree with the words you said and the actions you took," is quite different from saying, "you are an untrustworthy and ungrateful person; you are despicable and vile."

What do you do when you are slandered, opposed and attacked? Like David, you can do the following:

1. Pray (1-2): Seek refuge in God.
   
2. Pledge (3-5): Search you heart. Don't cheat your conscience.
   
3. Plead (6-11): Cry out for justice before the Righteous Judge.
   
4. Ponder and Pause (12-16): Consider God's sure and certain justice.
   
5. Prevail and Praise (17): Thank God!

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Zemek, George. Road Maps for the Psalms: Inductive Preaching Outlines Based on the Hebrew Text. Valencia, CA: The Master's Academy International, 2006.

Only Ending the Old Way Produces a New Way

Yearning for a new way will not produce it. Only ending the old way can do that.

You cannot hold onto the old all the while declaring that you want something new.

The old will defy the new; the old will deny the new; the old will decry the new.

There is only one way to bring in the new. You must make room for it.

Feeling ruffled and slighted

...if you become ruffled with every comment that you consider a 'slight,' you will never find peace.

Nor will you find it by always separating yourself from those who ruffle you. You can only end so many friendships before you find yourself very much alone.

You can keep making new friends, of course, but sooner or later they will ruffle you — and then what?

Perhaps the better course might be to let the ruffle go. People rarely mean it when they do that, and a touch of gentle tolerance and easy forgiveness every day is even better than an apple…

Love others grandly

...love is the center and the core of everything, and that Self is the place where all love must begin.

Those who love others grandly are those who love themselves grandly. Those who have a high toleration and acceptance of others are those who have a high toleration and acceptance of themselves.

You cannot show another a part of you that you cannot show yourself. Therefore, begin where all growth, where all evolution, where all love must begin: with the person in the mirror.

Will you not love yourself grandly today? For the world's sake?

The quickest way to success

……it is literally true that you can succeed best and quickest by helping others to succeed.

Napoleon Hill said that, and he was right. Nothing ensures success like ensuring another's success. And there is someone who is looking for your help and your support today.

Lift that person up, give that person credit, do whatever you can to help that person be a success.

And always remember: What goes around comes around.

Neale Donald Walsch

The Deceptiveness of Sacrifice

Jesus sacrificed himself for us. So we Christians often think that we ourselves should sacrifice, and that others better sacrifice like us! But such thoughts, as well intentioned as they may be, block our path to truly seeing the way to life because of the deceptiveness of our own selves (Jer 17:9). The following quotes are by Richard Rohr in his excellent book, Immortal Diamond, from chapter 2, What is the "False Self"?:

"Sacrifice" usually leads to a well-hidden sense of entitlement and perpetuates the vicious circle of merit, a mind-set that leads most of us to assume that we are more deserving than others because of what we have given or done.

When you sacrifice, you always "deserve." Sacrifice, much more than we care to admit, creates entitlement, a "you-owe-me" attitude, and a well-hidden sense of superiority.

Jesus knew that most notions of sacrifice ... are almost always manipulated and misused by people, most institutions, and warring nations.

Jesus was criticized because he was not ascetic like John the Baptist (Mk 2:18)... Ascetic practices (and various forms of self-sacrifice) have far too much social and ego payoff, which is why Jesus advised against anything pious or generous being done publicly (Mt 6:1-4, 16-18): "Don't even let your left hand know what your right hand is doing," he says. External religion is also dangerous religion.

Jesus, along with Buddha, had a much more foundational death to walk us through than mere personal heroics or public grandstanding. They point to an eventual and essential "renouncing" of the False Self, which will always be the essential death. It is at the heart of the spiritual journey.

Barely Able To Pray (Psalm 6)

Psalm 6:1-10, 2-3a

"Have compassion on me, Lord, for I am weak. Heal me, Lord, for my bones are in agony" (Ps 6:2, NLT). "...my whole being is shaken with terror" (Ps 6:3a, HCSB). "...my soul is in deep anguish" (Ps 6:3a, NIV).

From reading several different commentaries on Psalm 6, for some reason numerous (similar and different) titles for this sermon came to my mind that all seemed proper and appropriate to this psalm:

• Crying in Helplessness.
• Praying in Weakness.
• Grieving Prayer.
• Agonizing Prayer.
  
• A Troubled Conscience.
• Feeling Helpless and Hopeless.
• Shaken by Weakness.
• Broken and Shaken.
  
• Overwhelmed, Yet Triumphant.
• From Defeat to Defiance.
• From Desperate Need to Great Assurance.
• From Depression to Elation.

All of the above considerations and titles are, I think, all good, meaningful and relevant. Finally, I settled on what I think might be a not uncommon scenario among Christians: Barely Able To Pray. Notice the following stages in the psalmist's prayer, especially in times of weakness, trouble, personal sin, or God's discipline:

1. Terror (1-5).
2. Weeping (6-7).
3. Answer (8-10).

To put this Psalm in some practical personal context, suppose that you:

• hate and loathe your current life situation, or your job, or your (lack of) job prospects.
• are filled with worry and anxiety about your very uncertain and murky future.
• are single and rapidly getting older with not a single person as an even remote possibility for romance.
• are tortured and tormented by some recurrent besetting sin.
• are consumed by guilt because of your past or present sin.
• feel you are being sorely tempted and about to fall into sin at any moment.

What then would you do?

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Zemek, George. Road Maps for the Psalms: Inductive Preaching Outlines Based on the Hebrew Text. Valencia, CA: The Master's Academy International, 2006.
   

Joy Among Liars (Psalm 5)

Psalm 5:1-12; 11

"But let all who take refuge in you rejoice; let them sing joyful praises forever. Spread your protection over them, that all who love your name may be filled with joy" (Ps 5:11, NLT).

Psalm 5 is a lament and a prayer petitioning the Lord in the midst of distress. Why was the psalmist distressed? The psalmist's distress is caused by liars and deceitful speech. However, the psalmist also expresses trust and finding refuge in the Lord's protection.

Lies hurt. The devil is the father of lies (Jn 8:44). The destiny of all liars is the second death (Rev 21:8). James understood how destructive lying words can be (Jas 3:5-6). We have all experienced that when lies are spread about you, it wounds, disheartens and devastates you. David experienced devastating lies said about him (Ps 4:2; 5:6, 9). If he allowed the words of liars to get to him he would become bitter and crushed. He would have retaliated in anger and rage. But when he took refuge in the Lord, he found joy amidst the scathing lies (Ps 5:11).

The following Psalms have so far been considered:

1. The Happy (1:2): A person's happiness depend on how they live and what they think about (1:1-2).
   
2. The Sovereign (2:6): God's sovereign rule can never be thwarted, despite the foolish constant opposition from ego-driven rulers and the nations (2:1-3).
3. The Confident (3:6): The psalmist was remarkably confident and fearless, despite having heavy odds stacked against him.
4.  The Peaceful (Ps 4:7-8): Despite being discouraged by liars, angry people and fatalistic people, the psalmist found joy, peace, good sleep and deep rest through prayer.
   

Five strophes (sections or divisions in a poem) in Psalm 5:

1. Coming to God (1-3): Morning prayer.
2. Affirming God's Character (4-6): God is just.
3. Experiencing Reconciliation (7-8): Enter God's presence.
4. Explaining Liars (9-10): Liars never prevail.
5. Finding Refuge (11-12): Take refuge in God.
   

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Zemek, George. Road Maps for the Psalms: Inductive Preaching Outlines Based on the Hebrew Text. Valencia, CA: The Master's Academy International, 2006. (Psalm 5: Help Me and Harm Them!!)

Peace Amidst Discouragment (Psalm 4)

Psalm 4:1-8, 7-8

"You have given me greater joy than those who have abundant harvests of grain and new wine. In peace I will lie down and sleep, for you alone, O Lord, will keep me safe" (Ps 4:7-8, NLT).

From Psalms we learn about the manifold emotional life of the psalmist, who is a believer and a person who has faith in God. So far, the following were considered:

1. The Happy (Ps 1:2): A happy person knows how to live and what to think about (Ps 1:1-2).
   
2. The Sovereign (Ps 2:6): The sovereign God rules despite the constant opposition from the rulers of the world (Ps 2:1-3).
3. The Confident (Ps 3:6): People who pray are confident and fearless, even when the odds are heavily stacked against them.
   

In Psalm 4, we consider The Peaceful. We learn how the psalmist experienced peace and joy in the midst of different types of discouraging people. Consider this psalm in two parts:

I. Discouragements From People

1. The Liars (2).
2. The Angry (4).
3. The Despairing (6a).
   

II. Encouragements From God (which are the fruits of prayer):

1. Relief (1).
2. Knowing God's faithfulness (3).
3. Trusting God (5).
4. Experiencing God's favor (6b).
5. Peace and joy (7-8).
   

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Talking to God and Men. Study guide for Psalm 4 by David Guzik.
   

Confidence Against All Odds (Psalm 3)

Psalm 3:1-8; 6

"I am not afraid of the thousands of people who have taken their stand against me on every side" (Ps 3:6, HCSB).

Do you feel confident when the odds are stacked against you? Do you live with no fear or anxiety in your heart when you are uncertain about your future? Can you sleep peacefully when there are troubles all about you?

In Psalm 1, we considered The Secret of Happiness. We learn that happiness is closely related to how we live and what we think most about (Ps 1:1-2). In Psalm 2, we proclaimed that God's King Rules. We know that despite unrelenting opposition and rebellion from rulers and nations (Ps 2:1-3), God's plan will never ever be thwarted or hindered (Ps 2:4-9). In Psalm 3, we learn from David, the man after God's own heart, how to deal with adversity without any fear and with full confidence.

Psalm 3 is the first psalm with a title. David is the author and the occasion is Absalom's rebellion (2 Samuel 15-18). This psalm shows how David models genuine faith in his dire straits. Readers, both past and present, can learn from David's faith how to overcome our own times of difficulty, distress, despondency and despair. Consider David's perspective regarding:

1. What He See (1-2): Human opposition.
   
2. What He Believes (3-4): Divine protection.
   
3. What He Feels (5-6): Confidence without any fear.
   
4. What He Prays For (7): Victory over his foes.
5. What He Knows (8): Blessing that is sure.
   

I. What He See (1-2): Human opposition

II. What He Believes (3-4): Divine protection

III. What He Feels (5-6): Confidence without any fear

IV. What He Prays For (7): Victory over his foes

V. What He Knows (8): Blessing that is sure

Questions:

1. What occasion led David to write this psalm (2 Samuel 15:13-17:24)?
2. What did David know about his adversaries (1)? What did they say (2)? Who in particular (2 Sam 16:5-8)?
   
3. How did David view God (3)? What did he do and how did God respond (4)?
   
4. Why was David able to sleep in the midst of many troubles (5)? Why is insomnia a problem for many?
5. How did David feel knowing that there are thousands who are against him (6; Prov 29:25)?
6. How does David pray (7; Ps 7:8)? Should Christians today pray like him (Mt 5:44)?
7. What is David confident of (8)?
   

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Psalm 3 -- A Morning Prayer for God's Protection.
1. David's complaint (1-2).
2. David's comfort (3-6).
3. David's cry (7-8).
   
4. ESV Study Bible.
1. What he sees (1-2).
2. What he believes (3-6).
3. What he prays for (7-8).
   

Image: http://www.open-mike.ca/wp-content/uploads/2013/05/Psalm-3.jpg

God's King Rules (Psalm 2)

Psalm 2:1-12; 6a

"I have installed my king..." (Ps 2:6, NIV). For the Lord declares, "I have placed my chosen king on the throne...." (Ps 2:6, NLT).

From Psalm 1, we learn the "secret" of happiness, which is really no secret at all, since it is self-evident and freely accessible to anyone and everyone. For anyone to be happy, we simply need to be prayerful and watchful about how we live (Ps 1:1)--who we hang out with (including on the internet), and what we entertain and desire in our hearts (Ps 1:2)--what we delight in and meditate on, which God sees and knows (1 Sam 16:7).

In Psalm 2, God's King Rules, the psalmist declares that God's king will rule, regardless if the kings and nations of the world oppose and rebel against Him. A longer title would be "The world rebels, yet God's King still rules." The four natural parts of this sermon, each with three verses, are:

1. Kings (and nations) Oppose God (Ps 2:1-3): God challenged (Gentile kings revolt).
   
2. God Installs His King (Ps 2:4-6): God laughs (Heaven's perspective on revolt).
3. God's King Rules (Ps 2:7-9): God decrees (King speaks).
4. Serve God's King (Ps 2:10-12): God summons (King advises).

I. Kings (and nations) Oppose God (Ps 2:1-3)

II. God Installs His King (Ps 2:4-6)

III. God's King Rules (Ps 2:7-9)

IV. Serve God's King (Ps 2:10-12)

Psalm 2 speaks of the Davidic kings of Israel. The NT reveals that ultimately Christ himself is the King who fulfills Psalm 2.

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
3. Psalm 2. D.A. Carson. 3 NT texts. Heb 1:5 (Ps 2:7; 2 Sa 7:14, 1-17: 1-10 [A king with religious initiatives rebuffed]; 7:11-14 [A king suitably broken given superb privileges]) - superior over angels; Heb 5:5 (Ps 2:7) - high priest; Ac 13:32 (Ps 2:7) - raised from the dead. Psalm 2 can be broken down into 4 parts:
1. God challenged (1-3).
2. God laughs (4-6).
3. God decrees (7-9).
4. God summons (10-12).
   

Happiness (Psalm 1)

Psalm 1:1-6; 2

"Instead, his delight is in the Lord's instruction, and he meditates on it day and night" (Ps 1:2, HCSB). " But they delight in the law of the Lord, meditating on it day and night" (Ps 1:2, NLT).

(Alternate titles: True Happiness. True Blessedness. A Truly Happy Person. A Truly Happy Man.)

Ps 1:1-6, the introduction to the book of Psalms, teaches us the way of blessedness, or true happiness. Our happiness is always related to our life--how we live (Ps 1:1) and what we desire and think about (Ps 1:2) [what's in our hearts], and the rest will fall in place and take care of itself (Ps 1:3). It is also prudent to regard the consequences of an unfulfilling and unhappy life (Ps 1:4-6). Thus, the happy and blessed person carefully watches and considers:

1. Their life (Ps 1:1), their walk: how they live and who they hang out with.
   
2. Their heart (Ps 1:2), their delight and meditation: what they desire and think about.
   
3. Their foundation (Ps 1:3): what they are grounded, rooted and planted upon.
4. Unhappy people (Ps 1:4-6), their lives and the consequences of their life:
1. No permanence: They lack a solid foundation (Ps 1:4).
2. No righteousness: They lack righteousness (Ps 1:5).
3. No life: Their lives dwindle and perish (Ps 1:6).

To be happy, seriously, reflectively, meditatively and contemplatively consider how you are living and what's in your heart.

Personal Application:

1. Love those who are unhappy. Do not judge, criticize or condemn them for their wickedness.
2. Repent of self-righteousness and condescension toward others, just because you think God has truly blessed you, your family and your church. Ultimately, it's not because of you.
   
3. Know the wickedness within ourselves when we:
• blame God and especially others.
  
• worry and are anxious about your future rather than simply trusting God.
• are jealous and envious of others, especially those who have what you want.
• gossip and slander others behind their back.
• are hypocrits by speaking, acting and behaving in a holy Christian way while our hearts are somewhere else.
• lie, are dishonest and not tell the truth.
• do not love others the way God has loved us.
• are ruled by our ego that seeks value, validation and vindication from people rather than from God.
  
4. Know that if you are blessed, it is entirely only because of the grace of God, and not because of any righteousness of your own.
5. Jesus is the only truly blessed and righteous person who ever lived out Psalm 1, not you!

References:

1. Motyer, J Alec. The Psalms. New Bible Commentary. Downers Grove, Illinois: Intervarsity Press, 1994.
   
2. Kidner, Derek. Psalms 1 - 72: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Illinois: Intervarsity Press, 1973.
   

Gospel Blessedness (Romans 5:1-11)

"Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1, NIV). "Therefore, since we have been made right in God's sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us" (Rom 5:1, NLT).

"In the whole Bible there is hardly another chapter which can equal this triumphant text." Martin Luther.

So far in Romans, Paul writes convincingly that the only way of salvation is to be justified by grace, through faith. Now in Romans 5, Paul tells us what the practical benefits of this are.

Gospel fruits or blessings are:

1. Peace with God (1).
2. Standing in grace (2a).
3. Rejoice in hope (2b).
4. Rejoice in suffering (3-8).
5. Saved through Christ (9-10).
6. Rejoice in God (11).

Benefits of Being Justified Through Faith: Study Guide for Romans 5. David Guzik.

Dualistic Thinking

In Silent Compassion: Finding God in Contemplation, Franciscan monk and national bestselling author Richard Rohr writes:

Dualistic thinking is operative almost all of the time. It is when you choose one side, or temperamentally prefer one side, and then call the side of the equation false, wrong, heresy, or untrue. It is often something to which you have not yet been exposed, or it threatens you or your ego in a way, or is beyond your education. The dualistic mind splits the moment and forbids the dark side, the mysterious, the paradoxical. This is the common level of conversation that we have in the world. Basically, it lacks humility and patience, and it is the opposite of contemplation.

Dualistic thinking (which arises from non-silence or a lack of contemplation) is where everything is separated into opposites, like life and death, right and wrong, spiritual and unspiritual, godly and ungodly, holy and unholy, etc. The dualistic mind is almost the only mind left today, even in the church. Even our education teaches us to be very good at dualistic thinking. But it is what Jesus and Buddha would call judgmental thinking (Mt 7:1-5), and they both strongly warn us against it.

Martin Luther and Pope Francis' Articulation of the Gospel, the Kerygma

Both Martin Luther and Pope Francis understand the need of all people to hear the gospel, not just initially for our salvation, but repeatedly, in all ways and in countless ways throughout our days.

"The law is divine and holy. Let the law have his glory, but yet no law, be it never so divine and holy, ought to teach me that I am justified, and shall live through it. I grant it may teach me that I ought to love God and my neighbour; also to live in chastity, soberness, patience, etc., but it ought not to show me, how I should be delivered from sin, the devil, death, and hell.

Here I must take counsel of the gospel. I must hearken to the gospel, which teacheth me, not what I ought to do, (for that is the proper office of the law,) but what Jesus Christ the Son of God hath done for me : to wit, that He suffered and died to deliver me from sin and death. The gospel willeth me to receive this, and to believe it. And this is the truth of the gospel. It is also the principal article of all Christian doctrine, wherein the knowledge of all godliness consisteth.

Most necessary it is, therefore, that we should know this article well, teach it unto others, and beat it into their heads continually."

–Martin Luther, St. Paul's Epistle to the Galatians.

This is how Pope Francis summarized the kerygma (the proclamation of the gospel): "Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you."

"This first proclamation is called 'first' not because it exists at the beginning and can then be forgotten or replaced by other more important things. It is first in a qualitative sense because it is the principal proclamation, the one which we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment. We must not think that in catechesis the kerygma gives way to a supposedly more "solid" formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma, which is reflected in and constantly illumines, the work of catechesis, thereby enabling us to understand more fully the significance of every subject which the latter treats."

" … (the kerygma) has to express God's saving love, which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance, which will not reduce preaching to a few doctrines, which are at times more philosophical than evangelical. All this demands on the part of the evangelizer certain attitudes, which foster openness to the message: approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgmental."

Pope Francis, Joy of the Gospel. (Reference: What Life Church is doing right.)

Invitation to James: Persevering through Trials to Win the Crown (Review)

Invitation to James: Persevering through Trials to Win the Crown, Biblical Preaching for the Contemporary Church (Wooster, OH: Weaver, 2014), Donald R. Sunukjian.

Biblical Preaching for the Contemporary Church made the Bible come alive. This small book of just 123 pages is not a technical commentary on James, but a very practical pastoral guide through James. Its intention is to help preachers learn how to effectively preach through James. Sunukjian's preaching style which is slightly edited for the book in order to preserve its oral style is amicable and relevant to our modern day experiences. His elaborate and interesting introductory stories and illustrations that starts of each of the 14 sermons make this already practical letter very relevant and relatable to our the issues that all of us encounter in life and especially in the church.

A free PDF can be excerpted here.

I received a free copy of this book from Cross Focused Reviews on behalf of Weaver Book Company.

Gospel Credit (Rom 4:1-25)

Rom 4:1-25; 4:5

"But to the one who does not work, but believes on Him who declares the ungodly to be righteous, his faith is credited for righteousness" (Rom 4:5, HCSB). "However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness" (Rom 4:5, NIV).

What are the things that bring you great happiness in life? What are the best things that you have in life? Likely they include persons and things about your life that delight you and bring you love, joy and peace. Good food does that for me, since I am a foodie. I am embarrassed and ashamed to admit that during my latest and current trip to Manila and Malaysia I gained 9 lbs (4 kg) in a month! It seems that I turn into a glutton whenever I go back to eating food that I ate growing up. I also love pets. Thus, I also loathe to hear about cruelty inflicted to animals who are virtually at the mercy of humans. It seems as though I still grieve inwardly whenever I think about losing both my dog and my cat. Surely the best things we have that bring us delight and joy are people close to us. After 33 years of marriage my favorite person is still my wife, who is my best friend and the person I would most rather be with...even if we annoy each other whenever we are together. Usually it is in fun and jest. At other times it is our unintentional highly annoying idiosyncrasies. I wrote this last year after 32 years of marriage. As a grandfather, it is such a delight to just see my grandkids pictures and videos on Facebook and Skype. I've also experienced good heath and success in life. Virtually all the things that brings me happiness and joy are basically free gifts. As Christian I realize that I deserve and earn none of them. If anything, I know that I deserve the opposite. I know that the countless blessings I experience are all entirely God's mercy and grace to me, freely given, especially His Son (Gal 2:20, MSG). God blessed me before I believed in Him. God continues to pour out his blessings upon my life after my conversion in 1980. The key verse Rom 4:5 fully resonates with me in that I did nothing but sin as an ungodly person (Isa 64:6; Gen 6:5), while God only blessed (credited) my life as though I lived a perfect life (2 Cor 5:21), which is anything but the truth.

The Turtle on the Fence Post

The late Alex Haley, who wrote Roots, had a unique picture on his office wall of a turtle sitting on top of a fence post. Whenever someone asked about it, Haley would say, "If you see a turtle on a fence post, you know that he had some help. Any time I start thinking, 'Wow, isn't this marvelous what I've done?' I look at that picture and remember how this turtle, me, got up on that post."(Leadership as cited in The Best of In Other Words, 1996, 135). 

The Gospel Excludes Pride and Boasting (Rom 3:27-31)

Romans 3:27-31; 3:28

"So we are made right with God through faith and not by obeying the law" (Rom 3:28, NLT). "Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. For we maintain that a person is justified by faith apart from the works of the law" (Rom 3:27-28, NIV).

I love to boast about my uniqueness. I'm an introvert. Though I love engaging and interacting with others, I also love my time alone time of solitude, reading, meditation and contemplation. I'm autonomously driven. Though I will listen to what others say, ultimately I'll make my own decision, even if it is unpopular. I'm an agent provocateur. I simply love stirring things up. I even love annoying my cats and my wife in fun and jest. Incidentally, my cats are often annoyed by me and swipe at me in response, but my wife has accepted my highly annoying idiosyncrasy as part of our complex marital intimacy and joy...most of the time.

Persuasive Preaching

Persuasive Preaching: A Biblical and Practical Guide to the Effective Use of Persuasion by R. Larry Overstreet is a helpful book for preachers, pastors, and ministers of the gospel. It is not an easy read but more like a textbook with much interaction with the Greek. But I enjoyed reading it and found it useful and practical as a bivocational preacher. It prompted me to think seriously about persuasion, and to reassess how I am to preach and teach and communicate Scripture by using persuasion biblically. This book has 4 logical parts moving from issues, need for, theology of, and how to regarding persuasive preaching:

1. Issues Facing Persuasive Preaching.
   
2. Biblical Basis of Persuasive Preaching.
   
3. Structuring Persuasive Messages.
   
4. Pertinent Applications in Persuasive Preaching.
   

What is persuasion? "Persuasion aims at change. It may be change of belief, change of attitude, or change of behavior, but change is the goal." Overstreet makes a very strong case for the utmost importance of persuasion in preaching. Preaching that was geared toward some change was the norm in the past. But persuasion in preaching has been replaced by a more reflective and contemplative style of preaching where the congregation may simply feel informed but not feel challenged or motivated by the sermon. Overstreet encourages the return to persuasion in preaching that would lead to positive change in the congregation.

Preaching at its heart is all about persuasion. Overstreet exegetes the Greek word for "persuasive" (πειθός) peithos. He looks at the use of persuasion in the gospels and the epistles. Persuasion is aimed at honoring God and to help bring people closer to God. Peitho (πείθω) is about convincing people toward action and not mere head knowledge. It includes elements of winning over, obedience, confidence, convincing, faith, trust, and as an emphatic declaration of Christ. Overstreet urges preachers not to just teach Scripture but to empower listeners toward action. He points the "logos," "ethos," and "pathos" in  Paul's theology of preaching. Logos uses logic, pathos appeals to the emotion, and ethos stems from the speaker's integrity and credibility.

Importantly, Overstreet differentiates biblical persuasion from human manipulation. The former is ethical while the latter is not. He points out eight ways to distinguish persuasion from manipulation. For eg., biblical persuasion is honest, does not oversimplify, has no pretense, is not misleading, is not lopsided, while manipulators tend to be deceptive, controlling, have a lack of awareness, and a distrust of the audience. The biblical preacher acknowledges the role of the Holy Spirit that does the true work of inner persuasion. Overstreet concludes with many tips about how to move toward a call to action.

You can access a PDF excerpt here.

I received a free copy of this book from Cross Focused Reviews on behalf of Weaver Book Company.

Preaching By Ear

I love this book! As one who began preaching with some regularity only a few years ago I realized rather soon that preparing and writing out a sermon during one's private study in a room is quite different from preaching the sermon before a live audience. The written sermon should be primarily for reading and study, while the preached sermon is for the listening audience. The author, Dave McClellen, explained this important difference by exploring the art and science of orality from the ancient masters Augustine, Plato, Aristotle and Quintilian. McClellan also explained Preaching by Ear in two videos on youtube: Preach By Ear - What's the problem (2 min) and Preach By Ear - Beginnings (5 min).

Having attended a church for over three decades where the sermon is always read from a written script, I sensed its limitation without knowing exactly how to explain why. A few years ago, I began experimenting with preaching extemporaneously, and found it to be far more fulfilling and organic. McClellan's book helped confirm my suspicions that extemporaneous preaching enables you to connect with your congregation in the moment with unlimited flexibility and vulnerability, which a prepared script is never able to do.

A significant emphasis from Augustine and Quintilian is that the character and integrity of the orator (preacher) is far more important than the skills he may possess in orally communicating his knowledge. Vir bonus (Latin: a man of virtuous character) is perhaps what Quintilian is best known. For Quintilian, there is no separation of speech and speaker. Who a person is irrepressibly leaks into what is said. "We are to form, then, the perfect orator, who cannot exist unless as a good man, and we require in him, therefore, not only consummate ability in speaking, but every excellence of mind." 

McClellen writes, "I've preached sermons where I was funny, even entertaining and very fluent. But my heart was missing. I've covered my lack of heart with humor and stories that are fun to tell. A preacher without deep reflection can hide even in the midst of a passionate delivery. So we have to be mindful that our words and tone demonstrate the deep reflection to which Quintilian refers."

The quotes at the beginning of the chapters also summarizes well each chapter:

"Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. . . . The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books." C. S. Lewis, "Introduction" to Athanasius, On the Incarnation.

"For no one may benefit another with that which he does not have himself." St. Augustine, On Christian Doctrine

"It is not true, as some writers assume on their treatises on rhetoric, that the personal goodness revealed by the speaker contributes nothing to his power of persuasion; on the contrary his character must almost be called the most effective means of persuasion he possesses." Aristotle, Rhetoric.

"I am convinced that no one can be an orator who is not a good man, and even if anyone could, I should be unwilling that he should be." Quintilian (35-100 AD), Institutes of Oratory.

"According to our way of thinking you would think the Lord would at least have put off being born until after the invention of printing, that until then there had been no fullness of time, and that he would have secured for himself a few high-speed presses." Søren Kierkegaard.

I received a free copy of this book from Cross Focused Reviews on behalf of Weaver Book Company.

Table of Contents

Prologue     

Part 1: Preparing the Preacher

      1.   Something Old, Something New     

      2.   The Wise Preacher: Augustine's Homiletic     

      3.   Baloney: Why We Trust Some Speakers and Dismiss Others     

      4.   Quintilian: A Surprising Preaching Tutor     

Part 2: Developing an Orally Based Model of Preaching

      5.   Why God Is Partial to the Spoken Word     

      6.   Tongue before Text: Introduction to Orality     

      7.   Finding the Sermon That's "Already There"     

      8.   Swallowing the Word: Building a Sermon Inside You     

      9.   Going Off Script: The Internalized Sermon in the Live Room

Theme of Romans: Gospel, Righteousness, Grace

Structure of Romans based on Rom 1:16-17

1. The gospel reveals the righteousness of God (1-8).
2. First for the Jew, then for the Gentile (9-11).
3. The righteous by faith will live (12-16).

"What God has given to us" (1-11) gives way to "what we are to give to God." But what we are to give to God cannot be produced independently of God's continuing gracious provision. It is not simply a transition from "theology" to "practice." It is rather a focus more on the "indicative" side of the gospel to a focus on the "imperative" side of the gospel.

1. What the gospel is (1-4): Justification.
2. What the gospel does (5-8): Assurance and hope.
3. How the gospel spread (9-11): Jew first, then Gentile.
4. How the gospel works (12-16): Offer yourself to God.
   

Analysis of Romans (Douglas Moo, The Epistle to the Romans)

I. Introduction (1:1-17): The theme of the letter (1:16-17).

II. The Heart of the Gospel (1:18-4:25): Justification by faith.

III. The Assurance of the Gospel (5:1-8:39): The hope of salvation.

IV. The Defense of the Gospel (9:1-11:36): The problem of Israel.

V. The Transforming Power of the Gospel (12:1-15:13): Christian conduct.

VI. Conclusion (15:14-16:27).

Tracing the Righteousness of God Through Romans (Bob Deffinbaugh)

1. The Righteousness of God - Introduction (1:1-17).
2. The Righteousness of God in Revealing the Unrighteousness of Man (1:18-3:20).
3. The Righteousness of God in Saving Unrighteousness Man (3:21-5:21).
4. The Righteousness of God is the Goal of Salvation (6:1-8:39).
5. The Righteousness of God in History (chaps. 9-11).
6. The Righteousness of God Reflected by Believers (chaps. 12-15).
7. Paul's Postscript (chap. 16).

Structure of Romans Based on the Theme of Grace (Christopher Ash; ESV Gospel Transformation Bible)

1. Introduction (1:1-15).
2. Body (1:16-15:13).
1. Coming under grace (1:16-4:25).
2. Living under grace (5:1-8:39).
3. The overflow of grace (9:1-11:36).
4. A church shaped by grace (12:1-15:13).
   
3. Conclusion (15:14-16:27).
   

The Christmas Promise

The premise of The Christmas Promise is simple and clear: God keeps his promise. This core truth is repeatedly emphasized. This Christmas story begins with a promise. Long ago God made a promise and He kept His promise. We and our children need to know that God is trustworthy. God is worthy of our trust because He keeps His promises. This story illustrates how God can be trusted to keep His word.

The book also explains how God promised to provide a king, a new king, and a rescuing king, and a forever king, who was confirmed by God's special messengers. By following the messengers' instructions, their words always came true. As in Matthew's Gospel, men who followed a bright star on a long journey saw how the message was true. God indeed keeps His promises. We can always trust God, even today. Many pages were illustrated with sketches of kings, both old and modern from around the world: Chinese, English, a Pharaoh, a modern president. Kings have authority and leadership so that this newly born king is someone we can trust and follow without fear.

The visual illustrations are simple, attractive, cartoon-like, child-friendly and a visual treat. I recommend this to parents to read with their young children.

7 Objections About Christianity

In the first section of Reason for God, titled "The Leap of Doubt," Tim Keller answers 7 common critiques and doubts about Christianity:

1. There can't be just one true religion
2. A good God could not allow suffering
3. Christianity is a straitjacket
4. The church is responsible for so much injustice
5. A loving God would not send people to hell
6. Science has disproved Christianity
7. You can't take the Bible literally

In the second half of the book, titled "The Reasons for Faith," Keller gives 7 reasons to believe in the claims of the Christian faith.

1. The clues of God
2. The knowledge of God
3. The problem of sin
4. Religion and the gospel
5. The (true) story of the cross
6. The reality of the resurrection
7. The Dance of God

100 Pianos Tuned to the Same Fork

"Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow.

So one hundred worshipers met together, each one looking away to Christ, are in heart nearer to each other than they could possibly be, were they to become 'unity' conscious and turn their eyes away from God to strive for closer fellowship."

A. W. Tozer, The Pursuit of God, The Pursuit of the Soul.

Faith by AW Tozer, The Pursuit of God

Faith is the least self-regarding of the virtues. It is by its very nature scarcely conscious of its own existence.

Like the eye which sees everything in front of it and never sees itself, faith is occupied with the Object upon which it rests and pays no attention to itself at all. While we are looking at God we do not see ourselves--blessed riddance.

The man who has struggled to purify himself and has had nothing but repeated failures will experience real relief when he stops tinkering with his soul and looks away to the perfect One. While he looks at Christ, the very things he has so long been trying to do will be getting done within him. It will be God working in him to will and to do.

Faith is not in itself a meritorious act; the merit is in the One toward Whom it is directed. Faith is a redirecting of our sight, a getting out of the focus of our own vision and getting God into focus.

Sin has twisted our vision inward and made it self-regarding. Unbelief has put self where God should be, and is perilously close to the sin of Lucifer who said, "I will set my throne above the throne of God." Faith looks out instead of in and the whole of life falls into line.

Why Study Romans

Why should we take some time to study Romans? Perhaps take up to one year to study it in some depth and detail?

• Martin Luther called Romans "really the chief part of the NT, and ...truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul."
• John Stott says, "(Romans) is the fullest and grandest statement of the gospel in the NT...a timeless manifesto of freedom through Jesus Christ."
• Douglas Moo, NT scholar, says, "Romans is Paul's summary of the gospel that he preaches. The theme of the letter is the gospel."

Romans sermons preached so far all begin with the word "Gospel," because it is the theme of Romans.

The written sermons listed below are for reading; the preached sermon is for listening by video or audio:

1. Gospel of God's Grace (1:1-6): Can you explain compellingly what the gospel is?
   
• The gospel or good news is the gospel of the grace of God (Ac 20:24).
• Paul's purpose of life is that he was set apart for the gospel of God (Ac 1:1).
• The goal of the gospel is for Jesus' name sake (Rom 1:5).
  
2. Gospel Enthusiasm (1:7-15): How enthusiastic and excited are you about Jesus?
   
• Paul could not contain his eagerness to preach the gospel in Rome (Rom 1:15; Jer 20:9).
  
3. Gospel Power (memorize 1:16-17): Why can't you save (change) yourself by your own power?
   
• There are three tenses of salvation (Eph 2:8; Tit 3:5; 2 Tim 1:9; 1 Cor 1:18; Phil 2:12; Rom 5:9-10).
• The gospel reveals the righteousness of God.
  
4. Gospel Faith (1:16-17): Is faith a work you must do, or a gift you receive?
   
• Why is gospel faith God's work and not a human work (Phil 1:6; 2:12-13)?
• Does living by faith make you righteous?
• Explain the difference between "the righteous by faith will live" and "the righteous will live by faith."
  
5. Gospel Suppression - Idolatry (1:18-2:5). What do you truly want more than anything else in the world?
• "An idol can be ... anything that can substitute for God." (Rom 1:23, 25)
  
6. Gospel Impartiality (2:6-29): How will God judge you (Rom 2:6)? Why (Rom 2:11)?
• Does God judge religious Jews differently from irreligious Gentiles? Christians from non-Christians?
• Contrast the reward of the righteous (Rom 2:7,10) with the destiny of the wicked (Rom 2:8-9).
  
7. Gospel Accusation (3:1-20): What is everyone accused of (Rom 3:9)?
• How can it be true that no one seeks God (Rom 3:11) and no one does good (Rom 3:12)?
  
8. Gospel Righteousness (3:21-26).
• Martin Luther regards Rom 3:21-26 as "the chief point, and the very central place of the Epistle, and of the whole Bible." Others regard it as "the center and heart" of Romans, and "possibly the most important single paragraph ever written."
  
9. Gospel Boasting (3:27-31): Why should a Christian not boast and feel superior to others (Rom 3:27)?
   
10. Gospel Credit (4:1-25).
11. Gospel Blessedness (5:1-11).
    

Absence of Trust Vs. Trusting Teams

Members of Teams with an Absence of Trust:

• Conceal their weaknesses and mistakes from one another
• Hesitate to ask for help or provide constructive feedback
• Hesitate to offer help outside their own areas of responsibility
• Jump to conclusions about the intentions and aptitudes of others without attempting to clarify them
• Fail to recognize and tap into one another's skills and experiences
• Waste time and energy managing their behaviors for effect
• Hold grudges
• Dread meetings and find reasons to avoid spending time together

Members of Trusting Teams:

• Admit weaknesses and mistakes
• Ask for help
• Accept questions and input about their areas of responsibility
• Give one another the benefit of the doubt before arriving at a negative conclusion
• Take risks in offering feedback and assistance
• Appreciate and tap into one another's skills and experiences
• Focus time and energy on important issues, not politics
• Offer and accept apologies without hesitation
• Look forward to meetings and other oppourtunities to work as a group
  

5 Dysfunctions of a Team:

1. Dysfunction #1: Absence of Trust

   The fear of being vulnerable with team members prevents the building of trust within the team.

2. Dysfunction #2: Fear of Conflict

   The desire to preserve artificial harmony stifles the occurrence of productive ideological conflict.

3. Dysfunction #3: Lack of Commitment

   The lack of clarity or buy-in prevents team members from making decisions they will stick to.

4. Dysfunction #4: Avoidance of Accountability

   The need to avoid interpersonal discomfort prevents team members from holding one another accountable.

5. Dysfunction #5: Inattention to Results

   The pursuit of individual goals and personal status erodes the focus on collective success.

Characteristics of High Performing Teams

Teams willing to address the five dysfunctions can experience the following benefits. High performing, cohesive teams:

• Are comfortable asking for help, admitting mistakes and limitations and take risks offering feedback
• Tap into one another's skills and experiences
• Avoid wasting time talking about the wrong issues and revisiting the same topics over and over again because of lack of buy-in
• Make higher quality decisions and accomplish more in less time and fewer resources
• Put critical topics on the table and have lively meetings
• Align the team around common objectives
• Retain star employees

Conquer Team Dysfunction.

Addressing the Dysfunctions. To begin improving your team and to better understand the level of dysfunction you are facing, ask yourself these simple questions:

• Do team members openly and readily disclose their opinions?
• Are team meetings compelling and productive?
• Does the team come to decisions quickly and avoid getting bogged down by consensus?
• Do team members confront one another about their shortcomings?
• Do team members sacrifice their own interests for the good of the team?

The Dysfunctions

Dysfunction #1: Absence of Trust

This occurs when team members are reluctant to be vulnerable with one another and are unwilling to admit their mistakes, weaknesses or needs for help. Without a certain comfort level among team members, a foundation of trust is impossible.

Dysfunction #2: Fear of Conflict

Teams that are lacking on trust are incapable of engaging in unfiltered, passionate debate about key issues, causing situations where team conflict can easily turn into veiled discussions and back channel comments. In a work setting where team members do not openly air their opinions, inferior decisions are the result.

Dysfunction #3: Lack of Commitment

Without conflict, it is difficult for team members to commit to decisions, creating an environment

where ambiguity prevails. Lack of direction and commitment can make employees, particularly star employees, disgruntled.

Dysfunction #4: Avoidance of Accountability

When teams don't commit to a clear plan of action, even the most focused and driven individuals

hesitate to call their peers on actions and behaviors that may seem counterproductive to the overall good of the team.

Dysfunction #5: Inattention to Results

Team members naturally tend to put their own needs (ego, career development, recognition, etc.) ahead of the collective goals of the team when individuals aren't held accountable. If a team has lost sight of the need for achievement, the business ultimately suffers.

The Rewards

Striving to create a functional, cohesive team is one of the few remaining competitive advantages available to any organization looking for a powerful point of differentiation. Functional teams avoid wasting time talking about the wrong issues and revisiting the same topics over and over again because of lack of buy-in. Functional teams also make higher quality decisions and accomplish more in less time and with less distraction and frustration. Additionally, "A" players rarely leave organizations where they are part of a cohesive team.

Successful teamwork is not about mastering subtle, sophisticated theories, but rather about

embracing common sense with uncommon levels of discipline and persistence. Ironically, teams

succeed because they are exceedingly human. By acknowledging the imperfections of their

humanity, members of functional teams overcome the natural tendencies that make teamwork so elusive.

James The Just

This is a fascinating book on James from a Jewish perspective.

A Jewish book. Written by Dr. David Friedman (Jewish Rabbi, scholar, former Academic Dean and Professor of Jewish Studies at King of Kings College in Jerusalem, Israel; currently lectures internationally on biblical topics), James The Just presents the view from a Messianic perspective by focusing on the Jewish aspects of this practical NT book. The author states that this is not a verse-by-verse exegetical commentary. He encourages us to put on our Jewish glasses (if we are not Jewish), and to read the NT as a Jewish book, which is the context in which James was written.

Who is James? James (Ya'akov was his real name) was the chief rabbi of his early Messianic Jewish community in Jerusalem. His role was that of Torah teacher par excellence, chief halakhic judge and authority, and spokesman for the entire community. (Halakha or halakhic: Applications of the biblcal commandments to a community lifestyle.) In brief, Ya'akov was:

1. a chief rabbi.
2. a Torah scholar.
3. a Bible commentator.
4. akin to a high court judge.
   

A practical application of Leviticus. The writings of Ya'akov were a specific style of rabbinic writings. It is a collection of highlights from the sermons of the chief rabbi of Jerusalem's Messianic Jewish community. Likely, James gave these sermon talks on Sabbaths where the ending section of Leviticus was studied (chapters 19-22).

It was a collection of a particular rabbi's sayings and teachings (a Yalkut, in Hebrew, is a collection of highlighted teachings by a rabbi, often collected by his students). The main emphases of the yalkut are:

• practical Torah
• practical encouragement on how to live
• not philosophical, but concrete: instructional guides on how to live according to Torah
• most misunderstood point: "fiath & works," Ya'akov's point: keeping the instructions of the Torah is proof that one has strong faith in God and in Messiah Yeshua (Jesus).
  

The subjects found in Leviticus 19-22 which Ya'akov expounds upon are:

1. The proper use of speech (in rabbinic literature, it is the laws of improper speech, speaking behind someone's back, smearing another and slander).
2. Proper business practices.
3. Contractual oaths.
4. The showing of favoritism in legal matters.
5. The value of being humble.
6. Society's obligation to widows and orphans.
7. The royal law of the Torah.

His words were written down by a scribe or by his students, for distribution into the Diaspora as instrumental guides for communities. His "book" may have been distributed and studied as commentary to Leviticus 19-22 in early Messianic Jewish communities in the Diaspora.

Though James is written in Greek, the letter of James is a uniquely Messianic Jewish view based on thoroughly Torah-based concepts that are from the five books of Moses. It is Jewish in:

1. Subject matter.
2. Tone.
3. Emphasis.
4. It's main expressed points.

As expressed in Jas 1:22-25, "...the most important matter is not study (of the Torah), but the practice" (Shimon, son of Paul's teacher, Gamliel). The first century Jewish world, both Jews and Messianic Jews, views "works" as the performance of the biblical commandments as stemming from one's faith in God, and never in opposition to it. In Jewish thought, the purpose of fulfilling the biblical commandments was never to earn entrance into the world to come, which may be a misconception of many today.

I received a copy of the book for free from Messianic Jewish Publishers & Resources via Cross Focused Reviews in exchange for my review. I am under no obligation to provide a favorable review.

Romans 3:21-26

"But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify" (Rom 3:21, NIV).

1. Why does Martyn Lloyd-Jones exclaim that "there are no more wonderful words in the whole of Scripture than just these two words 'But now...'" (Rom 3:21a)? Notice also, "But God..." (Eph 2:4).
2. "Apart from law" suggest a new era of salvation. What does the law in the old era expose about man's spiritual state (Rom 1:18-20; 2:1, 4-5, 23-24; 3:9, 19-20)? How does "the Law and the Prophets testify" to "the righteousness of God" (Rom 4:1-8; Gen 15:6; Ps 32:1-2)?
3. What is being referred to by the phrase "has been made known" (Rom 3:21-22)? What event helps us to know "the righteousness of God" (Lk 23:47)?
4. "Righteousness" is having a "right relationship with God." However, John Stott explains "the righteousness of God" (21-22, 25-26; 1:17; Phil 3:9) in three ways as:
1. An attribute of God: This is a quality--who God is.
2. An activity of God: This is an action--what God does. (N.T. Wright.)
3. An achievement of God: This is a gift--what God bestows, confers and accomplishes. (Reformed.)
• Can you explain each phrase? Can the righteousness of God mean all three?
5. How does one come to know the righteousness of God (Rom 3:22a, 25a)?
6. How does Rom 3:22b-23 summarize a main theme in chapters 1-3?
7. Explain how we are "justified freely by his grace" (Rom 3:24a). What is redemption (Rom 3:24b)?
8. Explain "God presented Christ as a sacrifice of atonement, through the shedding of his blood" (Rom3:25a)?
9. What sins did God pass over that were previously committed (Rom 3:25b)? How can God be just and still justify those who sin (Rom 3:25b-26)?

Justification and the Righteousness of God (Romans 3:21-26)

Rom 3:21-26 is regarded by scholars and theologians as "the center and heart" of Romans as as "possibly the most important single paragraph ever written."

Rom 3:21-26 is loaded with key theological terms, and the phrase "righteousness of God" stands out.

1. The noun "righteousness" {δικαιοσύνη (dikaiosynē)} occurs 4 times (Rom 3:21, 22, 25, 26).
2. The verb "justify" {δικαιόω (dikaioō)} occurs 2 times (Rom 3:24, 26).
   
3. The adjective "just" {δίκαιος (dikaios)} occur once (Rom 3:26).
   

Rom 1:18-3:20 is the preceding section that has amply demonstrated in detail just how much sinful human beings--both Jews and Gentiles, both the religious and the irreligious--are in desperate need of this righteousness.

Rom 3:21-24 falls into four parts:

1. The revelation of God's righteousness as it relates to the OT (Rom 3:21).
2. All human beings, equal in sin, have equal access to God's righteousness through faith (Rom 3:22-23).
3. The source of God's righteousness is the gracious provision of Christ as an atoning sacrifice (Rom 3:24-25a).
4. The atonement not only provides for the justification of sinners but also demonstrates the "just-ness" of God throughout the process (Rom 3:25b-26).

"Righteousness of God" in Rom 3:21-22 refer to the justifying act of God, while in Rom 3:25-26 it refers to the "integrity" of God, his always acting in complete accordance with his own character. 

Douglas Moo — The Epistle to the Romans (New International Commentary on the New Testament, 1996).

Sam Storms -- Romans 3:21-31.

Top 10 Tips for Clearer Preaching

1. (Prepare a lot, share a little.) The more you say, the less people will remember. . . . "Sermons are improved by shortening."
   
2. (Have mainly 1 thing to say, not many things.) Make the 'big idea' shape everything you say. . . . That's one of the best reasons to preach from a full script—you get to edit before you speak. . . . [From p. 64: "[I]t's easier for your listeners to catch a baseball than a handful of sand."]
3. Choose the shortest, most ordinary words you can. . . . The more complex your subject, the more helpful it is to describe it in ordinary words. . . .
4. (Sound normal, like yourself.) Use shorter sentences. . . . This isn't about 'dumbing down' your content. It's about communicating complex content clearly. (But keep in mind that alliteration is no longer considered tasteful.) More importantly, it's about sounding like a normal, conversational you.
   
5. (Speak informally and extemporaneously.) Forget everything your English teacher taught you. . . . [I]f you're scripting a sermon you should expect it to read badly. It should break almost all the norms of good written expression and follow the rules of informal speech instead.
   
6. (Avoid TMI.) Am I repeating myself? . . . [A]s you're introducing a new idea, it's incredibly helpful to restate the first sentence three times, rephrasing it each time but adding no new information. . . . Avoid giving too much information and learn the difference between the pace of your speech (in 'words per minute') and the pace of information (in 'ideas per minute').
7. Translate narratives into the present tense. . . . [This] makes a story seem real and immediate—it's just like being there.
   
8. (Share what's simple.) The six-million-dollar secret of illustrating. . . . Don't sweat over illustrating the complicated stuff—just illustrate the obvious! . . . Illustrate the obvious, and the complex ideas will take care of themselves, because your listeners will be fresh and focused enough to stay with you.
9. (Share stories.) People love to hear about people. . . . The journalist's rule is this: if there are no people, there's no story.
   
10. (Explain before quoting a key verse or text.) Work towards your key text. . . . When you're quoting a verse, help out the listener by setting it up before you read it, rather than after.
    

Most natural communicators—whether scripted or not—tend to do most of these things by instinct.

Gary Millar and Phil Campbell, Saving Eutychus: How to Preach God's Word and Keep People Awake  (Kingsford NSW, Australia: Matthias Media, 2013), 50–61.

Top 10 Tips for Being Clearer.

Gospel Diagnosis (Rom 3:1-20)

Four objections raised and refuted (Rom 3:1-8)

1. God did not help his people (Rom 3:1-2).
2. God is not faithful to his people (Rom 3:3-4).
3. God is not fair or just (Rom 3:5-6).
4. God does not mind sin because sin increases God's glory (Rom 3:7-8).
   

Seven indictments on sinful humanity (Rom 3:9-18) that affects:

1. Our legal standing (Rom 3:10).
2. Our minds (Rom 3:11a).
3. Our motives (Rom 3:11b).
4. Our wills (Rom 3:12).
5. Our tongues (Rom 3:13-14).
6. Our relationship with others (Rom 3:15-17).
7. Our relationship with God (Rom 3:18).

Questions:

1. Twice, Paul answers the same question differently (1,9). How would you explain the apparent contradiction?
2. Rom 3:1-8 are four objections that Paul has likely heard during his evangelism. Can you identify them? How did Paul answer and refute each objection? What can you learn here about apologetics in evangelism?
3. Why would his objectors and detractors slanderously accuse Paul of antinomianism (8; 6:1, 15)?
4. What is Paul's conclusion (9)? How do you feel about Paul's claim about sin's influence on your life?
5. What evidence does Paul give for such a bleak conclusion (10-18)? Can you list and identify all the ways that sin affects all of life? How do you see the effects of sin on your life, thoughts, speech and relationships?
6. What is the right response of those who those who know the law (19; Isa 64:6)? The wrong response?
7. Rom 3:19-20 is Paul's conclusion of Rom 1:18-3:18. Why did Paul take two chapters to reach this conclusion?

Romans 2:1-3:20. Sam Storms.
No One Seeks God (Rom 3:9-20). Tim Keller.

The argument from Rom 2:1ff is that the possession of the law by Israel, although an advantage in some respects, ensures only that Israel will be judged because of their failure to obey it (Rom 2:12-16, 17-24, 25-29).

Romans 1:18-3:20 (Douglas Moo)

Paul's Target in Romans 1-3: All People

1. Rom 1:18-19: All People.
   
2. Rom 1:20-32: People Apart from Special Revelation.
3. Rom 2:1-16: People Who Rely on their Birthright.
4. Rom 2:17-3:8: The Jews.

Summary of Paul's basic arguments in Romans 2-3

1. The Principle: "...it is those who obey the law who will be declared righteous" (Rom 2:13).
   
2. The Problem: "...Jews and Gentiles alike are all under the power of sin" (Rom 3:9).
   
3. The Prospect: "...no one will be declared righteous in God's sight by the works of the law" (Rom 3:20).

The problem is not that human beings sin. The problem is that (all) human beings are under sin's power (Rom 3:9), regardless of whether Jew or Gentile, Christian or non-Christian, Jewish Christian or Gentile Christian. Man's problem is far more than just doing bad things (which is obvious for Gentiles and the non-religious, but not as obvious for the Jew and the religious). The problem rather is that we are helpless slaves to doing bad things and can't rescue ourselves (though the Jew or moral person or Christian is far better and able to control outwardly, so as not to appear to be doing bad things before the eyes of people).

Romans 2:1-11/Moo/Lecture6. Rom 2:1-4. When Paul was preaching about the sin of wayward lawless immoral Gentiles (Rom 1:18-32), he noticed that the Jews, who were conservative, "moral" and religious would wholeheartedly agree with Paul as to how bad the Gentile sinners were. Thus, Paul, says, "'You' have no excuse either."

"You" is singular. Paul uses a "diatribe" device (which he uses quite a lot) as his teaching device by addressing a single person--an opponent one is debating with, or a teacher/student dialogue. This allows other people to hear a dialogue as the way to teach them. Paul is not directly addressing the Roman Christians, but is helping them to understand his point. He is having the Jew in mind here (Rom 2:17), without specifically identifying them, so as to help them and invite them to identify themselves.

Who is Paul referring to in Rom 2:7, 10? NT Wright says that they refer ultimately to Christians (Rom 8:4). Moo prefers regarding these verses as Paul making a statement as a principle as to how God judges all people impartially.

Romans 2:12-16/Moo/Lecture7. Paul introduces for the first time the word "law" (Rom 2:12). When he uses this word in Romans he is talking about the law of Moses (Torah). In Rom 2:12, Paul is saying that the Jews should not think they are exempt from judgment just because they have the law, which the Gentiles do not have, since God will judge both Jew and Gentiles on the same basis.

Who is Paul referring to in Rom 7:14? Some regard them as Christians (as with Rom 2:7, 10). Moo prefers to regard them as non-Christian Gentiles. Paul's point is that the Jews should not brag about having Torah, because the Gentiles have some form of law in their hearts (God's moral will) as well.

Paul is trying to level the playing field between Jew and Gentile, because the Jews has a strong sense of exclusivity. Though they have been given special privileges as the chosen people, but they have regarded and taken their view of themselves too far.

Does Rom 2:15 mean that non-Christians who live according to the light they have been revealed be saved? Rom 3:9-20, 23 seems to say "No." God does not grade on a curve.

The conscience is like an inbuilt monitor or barometer or gauge that God puts in all humans to assesses how well we are doing regarding what is morally right or wrong.

Romans 2:17-3:20Moo/Lecture8. It doesn't matter whether you are a Jew, have Torah, brag about God (Rom 2:17) or are circumcised (Rom 2:25ff), what counts is whether or not you do what Torah says (Rom 2:13). Simply being baptized cannot save a Christian, just as being circumcised cannot save a Jew.

Rom 3:1. Paul is working out a balancing act. You can't assume on your heritage in order to be saved. Yet there are advantages to being a Jew.