Dignity & Worth (pt. 2)

And he had to pass through Samaria. 

– John 4:4

If we don’t understand first century Jewish customs, we might miss the significance of this verse and of Jesus’ actions described in John 4:1-45. John tells us that he had to pass through Samaria. This was not just a geographical “had to”, but a missional “had to”. The usual route from Judea to Galilee was through Samaria, but often Jews, seeking to preserve their purity and avoid defilement, bypassed this half-Jew half Gentile region. In addition to this religious segregation, there was historical animosity between Jews and Samaritans that fueled intense social segregation Next, John recorded Jesus’ interaction with a Samaritan woman at a well in Sychar. He was thirsty and she was there to draw water at the sixth hour or around noon. Normally, women would draw water in the cooler parts of the day – morning or sunset. This woman was there during the hottest part of the day. Why? Later on in this chapter, we find out that she is an immoral woman having had five husbands and currently living with a man who wasn’t her husband (John 4:16-18). Such immorality made her the target of hostility among other women, so she draws water at a time of day when no one was around. She didn’t want to be constantly shamed by her peers for her immoral lifestyle.

Considering the social customs of the day, Jesus’ actions were questionable, if not scandalous. First, he intentionally went to an area that law abiding Jews avoided and he asked a Samaritan for something to drink. Second, he was speaking to a woman in public, which was not what rabbis of that day did. Third, he was speaking to an immoral woman. Normally, publicly associating with an immoral woman would jeopardize a man’s name and reputation. In his discourse with this woman, Jesus intentionally bypassed all of the socially accepted norms to see this woman become a citizen of heaven and no longer an outcast of Samaria. He bypassed ethnic impartiality, sexism, religion and self-preservation to introduce the Samaritan woman to the Messiah – to himself (John 4:25-26). Consider for a moment how this woman must have felt initially. We can see from the text that she knew this interaction wasn’t normal (John 4:9). Even Jesus’ disciples knew this wasn’t normal (John 4:27). After her interaction with Jesus, she goes back to her town to testify of the Messiah and many believed in Jesus on the account of her testimony (John 4:29,39).

We should not miss the placement of this passage in John’s gospel account. In chapter 3, Jesus tells Nicodemus, a leading Pharisee, that a person must be born again to enter the kingdom, which happens by the regenerating work of the Spirit (John 3:1-8). That work of the Spirit is inextricably tied to belief in the Son, whom God sent into the world for salvation as an act of love for everyone who believes (John 3:16-21).

I wonder how Nicodemus heard “everyone” considering how some Jews despised Gentiles (non-Jews) and didn’t believe Gentiles had a share in God’s kingdom. It is no accident that John places this account of the Samaritan woman at the well on the heels of Jesus’ salvation explanation to one of Israel’s elite religious teachers. Though salvation is from the Jews, clearly it is not solely for the Jews. Redemption is for everyone who believes irrespective of ethnicity, language, skin color, culture or gender. It has always been God’s plan to gather a multi-ethnic, multilingual and multicultural people into His kingdom. Consider a few verses from Scripture-

• Genesis 12:1-3 – Abraham would become a great nation and in him all the families of the earth shall be blessed.

• Joshua 2:1-13 – Rahab, a Gentile prostitute, trusts in the LORD.

• 1 Kings 17:8-24 – The LORD sent Elijah to Zarephath in Sidon (a Gentile city) to a widow and her son to bear witness of himself as the God who gives daily bread and the God who raises the dead (Gentile resurrection).

• Psalm 22:27-28 – David prophesies that the nations would turn to the LORD and worship him.

• Psalm 67 – A call for the nations to worship and praise God.

• Psalm 86:9 – David foresees a day when the nations will worship and glorify God.

• Isaiah 2:1-4 – Isaiah had a vision that the nations would go to the house of the LORD (new Jerusalem in the NH/NE).

• Isaiah 42:1-9 & Isaiah 49:1-7 – The LORD’s servant will be given as a covenant and light to the nations.

• Isaiah 66:18-23 – After the final judgment, the new creation will be inhabited by people from the nations.

• Micah 4:1-5 – Zion, the mountain of the LORD (place of worship – Jerusalem) will be re-established and people from many nations will flock to worship God and submit to the Law of God.

• Matthew 28:18-20 – Jesus commissions His disciples to go make disciples of all nations.

• Luke 24:44-47 – Jesus’ post-resurrection teaching his disciples that He is the fulfillment of Scripture and the gospel should be proclaimed to all nations.

• Acts 1:6-8 – Just before His ascension, Jesus reiterated to his disciples the necessity of the gospel to reach the ends of the earth.

• Acts 9:10-16 – Jesus tells Ananias to lay hands on Paul to restore his sight and that Paul would carry Jesus’ name to Gentiles, to kings and to Israel.

• Acts 10 – Through a vision, Peter understands that God shows no partiality when it comes to salvation by grace through faith in the gospel. Many Gentiles hear the gospel, believe and the Holy Spirit is poured out on them.

• Acts 17:22-27 – In Athens, Paul declares God being the creator of every nation from one man and sovereignly placing them where he did that they might call on his name.

• The Pauline Epistles are addressed to predominantly Gentile churches.

• Revelation 5:8-10; 7:9 – The kingdom of God is composed of multi-ethnic, multicultural and multilingual people.

Through Jesus, God redeems a very diverse group of people to be in His eternal kingdom. The promise made to Abraham, being the father of many nations, is ultimately fulfilled in Christ! Paul explains this in Galatians 3 by saying the sons or descendants of Abraham are those who have the faith of Abraham, which is the qualifier for entrance into the kingdom. Our ethnicities, nationalities, genders nor our societal positions are no longer to be issues of division because the gospel has united believers as family in Christ. In Ephesians 2:11-22, Paul taught that the dividing wall of hostility between Jews and Gentiles has been torn down as the gospel created one new man. This one new man, though diverse ethnically, makes up the unified people of God. The mystery that Gentiles are fellow heirs and citizens with the saints and members of the household of God was to show the manifold wisdom of God to the rulers and authorities (Ephesians 3:8-10). God’s plan was to eternally unite what once had been divided by an unjustified sinful attitude of pride and partiality. What hope Paul brought to the Gentiles who were once alienated from God and without hope! That’s why Jesus, the eternal Son of God, robed in Jewish flesh, had to pass through Samaria. The woman’s ethnicity was not a barrier for Jesus to extend grace and mercy. She was an image bearer of God, despite her sin, with inherent dignity and worth who needed a Savior. That is you. That is me. So why does this matter?

As I write this, the globe is in a state of unrest over the merciless and brutal killing of George Floyd, a Black man, by a Minneapolis police officer. Floyd’s death was preceded by Ahmaud Arbery’s and Breonna Taylor’s unjust murders, who also were both Black. Many are questioning if Black lives matter. Many are shouting, “Black lives matter!” This country’s history contains a narrative of dehumanizing and criminalizing Black skin and these recent murders are painful reminders of the “past”.

Without reservation, I boldly affirm the sentiment, Black lives matter, for two fundamental reasons. The first reason, which was stated in my previous article, is God intentionally created humanity in His image and likeness and therefore every person has inherent dignity and worth (Genesis 1:26-27). If we truly approached that truth with humility, by God’s grace and the Spirit’s work, we would be left speechless and the way we see and treat people would be radically different. C.S. Lewis once wrote, “There are no ordinary people. You have never talked to a mere mortal.…Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses.”¹

The second reason, which is the argument of this article, is God’s redemption of people in Christ from every tribe, language, people and nation. Throughout Scripture we don’t see God disparaging anyone because of their skin color or ethnicity. That would be anti-God, which is something he cannot be. To dehumanize, demoralize and show partiality toward a person on the basis of their God given distinctions is Satanic and heresy. Since there is nothing inherently sinful about one’s skin color or ethnicity, those cannot be barriers preventing the exercise of God’s redemptive grace and mercy toward us in Christ, the Jewish Messiah. This is what makes John’s vision so wonderful in Revelation 5:8-10; 7:9. Christ’s blood purchased a multi-ethnic, multilingual and multicultural people to the praise of His glory!

Considering these two truths, the church must lead the way with the gospel and its implications on all matters that pertain to human dignity and worth, especially in our current times of heightened racial injustice. Jesus purposed to pass through Samaria to love a social outcast. Unfortunately, it seems like some segments of the church do all they can to avoid loving their neighbor who is made in God’s image and their brother whom Christ shed His blood for. This ought not to be.

Now is the time for the church to walk worthy of the gospel with respect to the inherent dignity and worth of humanity. Will she be found faithful?

1. C.S. Lewis, The Weight of Glory, (HarperOne, 2001), pp. 45-46.

Dignity & Worth (pt. 1)

“I wasn’t reaching for it.” Those were the last words he ever spoke. The last image his four year old daughter saw of her father was of him bleeding and losing consciousness. Less than a minute prior to the shooting he was pulled over for a non-working brake light. After complying with the officer showing his drivers license, he informed the officer that he was in possession of a firearm. “Ok. Ok . Don’t reach for it then. Don’t pull it out!” Dashcam footage reveals the officer reaching his arm into the car firing seven shots. The autopsy revealed two bullets ripped through Philando Castile’s heart on July 6, 2016. The officer, Jeronimo Yanez, was acquitted by a jury of second-degree manslaughter.

This horrific incident, unfortunately, wasn’t the first or the last of its kind. What some saw as an isolated incident, others saw as an incident of a centuries old narrative of racism against black people by people in positions of power. Botham Jean and Atatiana Jefferson are two recent examples of black people murdered by white police officers. What makes these two situations even more devastating was that they were murdered while in their homes in Texas. In each case respectively, the officers, who claimed they were acting in self defense, have been charged with and indicted for murder.

While I am familiar with the history of racism in America, the senseless killings over the last few years have affected me profoundly. At times, I have been filled with anger and other times I have had to fight to feel anything because it was becoming all too familiar. Another murder. Another share on social media. Another Tweet. The repetition and visual availability of such horror can have the ability to desensitize us to the tragedy of taking a human life. We need to be awakened to the reality of the preciousness of human life and to the horrors of ideas and actions that senselessly devalue and take human life.

We need to understand why stealing people from their native lands for selfish profit is wicked. We need to understand why transporting stolen people in cramped desolate and disease ridden ships is wicked. We need to understand why beating, raping and lynching stolen people is wicked. We need to understand why devaluing someone on the basis of their skin color is wicked.

We need to understand why restricting people from participating equally in society because of their skin color or sex is wicked. We need to understand why the existence of “colored” and “white” water fountains, etc. were so demoralizing and psychologically scarring. We need to understand why there was a need for the Civil Rights Movement. We need to understand why killing the unborn is wicked. We need to understand why sex trafficking of human beings is wicked. We need to understand why any malevolent treatment of human beings is utterly wicked. However, before we can truly understand why such treatment is evil, we must understand what it means to be human. Once we understand that, then we’ll understand the dignity and worth of each human being and seek ways to respond accordingly.

The Foundation
I am fully convinced that no other worldview or religion, other than Christianity, adequately or consistently explains the origin, essence and purpose of humanity. Scripture attests to the existence of God and His intentional creation of all things – including humanity. Genesis 1 provides us the account of God creating the heavens and the earth and the fullness thereof in six days. After five days of creating the heavens and the earth, God created man on the sixth day. Genesis 1:26-27 says –

26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
27 So God created man in his own image,
in the image of God he created him;
male and female he created them.

From these verses, it is evident that God created man. But what we must not casually overlook is that man was created in the image and likeness of God and both male and female bear the image and likeness of God. The word man in verse 26 is the Hebrew word אָדָם (‘adam). While used as a proper noun as Adam, ‘adam is also a general Hebrew noun for mankind. Therefore, it is better to interpret man as mankind in these verses since verse 27 affirms that males and females bear the image of God.

Concerning the significance of image and likeness, former systematic theology professor and pastor, Anthony A. Hoekema said – 

“Although these words are used generally as synonyms, we may recognize a slight difference between the two. The Hebrew word for image, tselem, is derived from a root that means “to carve” or “to cut”. It could therefore be used to describe a carved likeness of an animal or person. When it is applied to the creation of man in Genesis 1, the word tselem, indicated that man images God, that is, is a representation of God. The Hebrew word for likeness, demūth, comes from a root that means “to be like”. One could therefore say that the word demūth in Genesis 1 indicates that the image is also a likeness, “an image which is like us”. The two words together tell us that man is a representation of God who is like God in certain aspects.”1

It is worthy to note that no other part of creation was created in the image and likeness of God. This was reserved for mankind alone and that difference not only sets mankind apart from and above other creation, but gives him inherent dignity and worth. Nothing in all of creation resembles God like man. It is with respect to this unparalleled truth that God requires retribution for any man who sheds the blood of another man, who is made in the image of God. Genesis 9:6 says –

“Whoever sheds the blood of man,
by man shall his blood be shed,
for God made man in his own image.

In the New Testament, James undergirds his argument for the ethical treatment of people with regard to speech utilizing the same language as Genesis 1:26-27. James 3:1-12 urges Christians not to use our tongues (speech) to curse people made in the likeness of God. The intentional language is not to be missed. The Spirit inspired writers of Genesis and James want us to feel the gravity of what it means to be human and the severity of the abuse of one who was purposely created in the image and likeness of God. In his relational, structural and functional capacities, man puts on display, although in a limited way, what God is like. That is a glorious reality! This is what it means to be human.

Based on this biblical truth, every human being without respect to age (even in utero- Ps. 139:13), sex, ethnicity, socio-economic status, etc., is an image bearer of the invisible God possessing inherent dignity and worth. It is because of this truth that people are to be treated with dignity, respect and value. Therefore, injustice, murder, rape, trafficking, racism, sexism, classism, abortion, abuse, and all forms of malevolent treatment of image bearers is out of step with God’s plan for how we are to view and treat one another, especially among professing Christians.

My Concern
Though chattel slavery and Jim Crow laws are no longer legal in America, because of Genesis 3, the sin of racism still exists and manifests in several other ways in society and, unfortunately, also in the church. Given the tense racial climate our country is presently experiencing, I have lamented at times at how inconsistent or seemingly apathetic certain segments of the church have been to address and even work out their salvation with respect to this segment of anthropology, which ultimately is a gospel issue (Jhn. 13:34-35; Eph. 2:11-22; 1 Jhn. 3:11-24).Unfortunately, this stain has been on the American church since the country’s inception and she is not without her justified critics.

In the Narrative of the Life of Frederick Douglass, Douglass stated:
“I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land.”

In A Letter From a Birmingham Jail, Martin Luther King, Jr. stated,
“I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate (white clergy). I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”

Douglass and King served as prophetic voices of indictment against the white evangelical. What’s painful to realize is that Douglass penned his words in 1845 and King penned his in 1963. One hundred eighteen years separate the two writings, but the same sin of racism permeated white evangelicals forcing blacks to defend their humanity, prove their dignity and worth time and time again and, at times, suffer death, in cases like the bombing of the the 16th Street Baptist Church in Birmingham Alabama in 1963. Four Klansmen were found guilty of the bombing killing four young black girls. This ought not to have been.
Today, the church in America has made some progress, but not enough. We don’t need more public statements of confession, position papers, panel discussions, conferences, or books. We simply need the church to keep in step with the gospel by recognizing and treating all of mankind, who is created in the image and likeness of God, with dignity and worth. Since the church is the pillar and buttress of truth (1 Tim. 3:15), we are commanded not only to proclaim the truth, but to live it. We need more prophetic voices in pulpits who are unafraid of jeopardizing their ministries seeking to uphold the truths of Scripture. We need more concentrated efforts to understand minority issues. We need more gospel rooted efforts to diversify mainline seminaries’ faculties and student bodies. We need more qualified diverse leaders in mainline denominations at every level, especially in local churches. We simply need to walk worthy of the gospel toward our fellow image bearers due to the unity and love we have from Christ and in Christ.

Our orthodoxy must not be hollow, for such is not the way of our Savior.

 

 

1Anthony A. Hoekema, Created in God’s Image (Grand Rapids: Wm. B. Eerdmans, 1994), 13.

Bearing Burdens and Racial Reconciliation

In light of the tragedies surrounding Alton Sterling and Philando Castile on July 5 and July 6,  I was asked by my pastor to write an article to our congregation that we might take more steps in understanding the racial narrative and how White Christians can better display the gospel toward their African American brothers and sisters. Here is what I wrote.

________________________________________________________________

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.

(Ephesians 4:1, ESV)

By now we all have heard of the shootings by law enforcement that resulted in the deaths of two African American men, Alton Sterling of Baton Rouge, LA and Philando Castile of St. Paul, MN, on July 5 and July 6 respectively.  These two men are just a small, but no less significant, part of a larger narrative of systemic injustice against African-Americans.  As a multi-ethnic church with a considereable number of African-American members and visitors, we must understand the impact these types of tragedies have and know how to respond. Particularly to my white brothers and sisters, but certainly not limited to you, I offer a few suggestions on how to respond.

First, do not ignore the data confirming systemic injustice and do not minimize or ignore the very real pain and hurt of those who have been affected by these types of tragedies.  As gospel Christians, we should be compelled to weep with those who weep.

Second, if you desire to understand the racial narrative more clearly, how to interact with your African-American brothers and sisters from a gospel centered perspective and why we collectively suffer in the types of tragedies, talk to us and take advantage of many resources available. Here are a few resources. I pray they are helpful.

Audio/Video

• Is Black Lives Matter the New Civil Rights Movement | Mika Edmondson
• Justice and Racial Reconciliation | The Village Church (Dallas, TX)
• The Church and Racial Reconciliation | Darrell L. Bock, Jeff Warren, and Bryan Carter

Articles

• A Call for White Believers to Engage Pain and Responsibility | Anonymous
• Grieving Racial Injustice as Citizens of the Kingdom of God | Jarvis Williams
• Police Shootings, Racial Justice and the Church | Russell Moore
• A Letter from Birmingham Jail | Martin Luther King, Jr. , August 1963
• Race and the American Church – A Brief Survey from Colonialism to WWII | Otis Pickett

Books

• Divided by Faith: Evangelical Religion and the Problem of Race in America | Michael O. Emerson & Christian Smith
• Bloodlines | John Piper (available as a free PDF also)
• Aliens in the Promised Land: Why Minority Leadership Is Overlooked in White Christian Churches and Institutions | Anthony Bradley
• Letters to a Birmingham Jail: A Response to the Words and Dreams of Dr. Martin Luther King, Jr. | ed. Bryan Loritts
• The Warmth of Other Suns: The Epic Story of America’s Great Migration | Isabel Wilkerson

“We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.” – 1 John 3:14 ESV

In Him,

David Robinson

 

*image courtesy of veritascolumbus.com

Ethnicity, Sin & the Gospel

Over the last year, America has witnessed and experienced, what I believe to be racially charged acts of violence, even murder, against African Americans.  Consider Trayvon Martin, Mike Brown, Freddie Gray, Eric Garner, Walter Scott, the shooting in South Carolina, the McKinney, TX pool party incident, the young lady who was assaulted and was dragged out of class in Charleston, SC, and LaQuan McDonald.  Most of the acts of violence were done by law enforcement.  I’ve heard both sides of the argument whereby each party was to blame. It’s a never ending argument despite evidence captured on camera. There’s also the argument of individual racism vs. systemic/structural racism.

Like many black men in America, I’ve had to process all of this and sort through many thoughts and emotions. I’ve even wondered how law enforcement sees me as we drive past each other.  I’ve been angry and I’ve been sad.  I think some of my anger has been just as I see injustice and murder occurring before my very eyes. I’ve been sad because peoples’ lives have been unnecessarily taken from them through unrestrained violence.  In many ways, it feels like the Civil Rights Movement all over again.

As a Christian black man, I’ve had to process and sort through many thoughts and emotions through the word of God.  I’ve had to fight the tendency to think all white people see themselves as superior and blacks as inferior.  I’ve had to fight the anger I’ve felt when our side of the narrative was being dismissed or when we’re charged with “not getting over it [racism]”.  In other words, I’ve had to fight being partial to my kinsmen according to the flesh.

Clear biblical thinking is paramount in times like these.  Clear biblical thinking must take into account that all men of every hue are sinners and sin manifests in myriads of ways. Specifically, the sin of racism entered the world in Genesis 3. It is nothing new.  As a Christian, I’ve also been compelled to examine my own heart and actions to make sure I’m not adding to the racism narrative.  Clear biblical thinking compels me to love my fellow man in the faith of every hue. Clear biblical thinking compels me love my fellow man of creation of every hue, even those who do evil, because I’ve been so dearly loved by God and because all men are created in His image (Genesis 1:26).  Clear biblical thinking also compels me to speak of the One who shed His blood for the sins of man He created from every tribe, tongue and nation (Acts 17: 26-28, Revelation 5:9; 7:9) and united in Himself as one new man (Ephesians 2:11-22), the Christian, and the church is called to display His particular glory of ethnic unity now and for eternity (Ephesians 3:10-11).

Truly, the gospel is the only remedy for racial reconciliation and it is my firm conviction that pastors lead out personally and corporately in the fight against racism.

This past October, the Southern Baptist Theological Seminary (Louisvlle, KY) hosted their annual Expositors Summit Conference and Preconference.  One of the preconference speakers, Curtis Woods, offered some great insights concerning pastoring and the changing ethnic demographics happening in America. Please give his talk a listen and be challenged and encouraged!

Grace & Peace,

d.

(Picture is courtesy of The District Church)

 

The Gathering and Singing: The Focus (pt. 2)

Part 1 ended with a challenge for worship leaders in the black church to consider how their music set can bring the most glory to God by assessing solo singing, choir singing and congregational singing.   

Some of you may be wondering why I am taking the time to bring up this particular issue.  Others of you may be wondering if this issue is of any true significance.  Of course the music set of a corporate gathering has no effect on one’s salvation, but it does have an effect on our individual sanctification. I’d also argue that it affects the health and edification of the church.  I stated previously that the church gathers for three basic reasons – exaltation, exultation and edification.  For this to happen, every aspect of the service should seek to serve these three purposes, especially the music, not only lyrically, but also in delivery.  

As I’ve talked to many people who currently attend or who have had the opportunity to attend a black (or predominantly black) church, one aspect that always is commented on was how powerful the praise and worship set was. I usually chuckle because I know exactly what they’re talking about, having grown up in the black church.  I admit that hearing powerful singing and seeing the choir display particular rhythmic movements in unison is great to see, but that also is my biggest concern or critique of these types of music sets.   Due to the immense display of talent, the music set often becomes a performance (singing and the accompaniment) that often times rouses the emotions of the congregation apart from biblical truth. Emotions are often elicited usually through excessively repititious choruses, riffs and runs, physical gestures and extended instrumental showmanship. As this goes on, the congregation becomes passive spectators, rather than active participators. In these instances, the focus is on man and not God.  What was intended to be corporate praise (Eph. 5:19; Col. 3:16) has become a concert.

My estimation is that congregational singing is the healthiest form of music worship for a corporate gathering. If you’re unfamiliar with the term or the concept, congregational singing is the practice of the congregation joining in the music of a church, either in the form of hymns or in the form of the office of the liturgy.  Congregational singing normally doesn’t require many people on the platform or stage.  Also, the musical accompaniment is intentionally lowered so the collective human voice of the congregation can be heard singing.   In doing this, congregational singing does quite the opposite of performance oriented singing as the focus is rightly on Christ and the church is edified, hearing itself singing praises to Christ.  Now I am not saying there are no uses for solos or choirs. I think music sets can wisely employ them, but it must be done in such a way that doesn’t blur the focus of Christ, but rather sharpens it.  

Some might object to all that I’ve said under the guise that I am not respecting deeply appreciated black forms of musical expression or an individual’s talent.  My push-back would simply be to ask if the music set serves to bring glory to the music team or if it edifies the whole church and glorifies Christ.  Think about it.  Let us strive to build up one another for the glory of Christ in our singing.

Grace & Peace,

d.

The Gathering and Singing: The Focus (pt. 1)

“We had CHURCH today!” “The Spirit really showed up today!”  If you’ve been part of a black church or have visited one, chances are you’ve heard or have even have uttered these phrases.  If you’re unfamiliar with these phrases, let me help you understand. These are words of affirmation spoken by someone who really enjoyed the worship service.  If you were to ask someone what was so enjoyable about service, chances are they’ll say the preaching or the singing. These two components usually tend to be pretty dynamic in the black church. Sometimes they even rival each other and sometimes they’re blended. Here’s what I mean –  the preaching gets a little melodic and then before you know it, the preacher breaks out into song accompanied by the choir for a verse or two and then resumes the sermon.  Despite the many chief characteristics of the black church, music is almost “the” main component of the worship service.  

I’ve previously stated that the sermon, expositionally preached, is to be the central component of every worship service and its biblical text should shape the content of the songs being sung.  But in addition to the content of the music, we also must think critically about its delivery and who we are to be focused on.  Contextual and cultural differences surely will warrant a  modification of the tempo of the songs or their melodies. We will do well to pay attention to the composition lest we lose some of the gravity of the songs.  But also, great attention must also be paid to how the songs are sung and we must evaluate if Jesus is the focus or the singer(s).

The Purpose of the Gathering

Hebrews 10:25 exhorts us not to neglect meeting together, but why? Why do Christians gather? What is the point? I’d like to offer 3 main reasons why the church gathers – exaltation, exultation, edification.

Exalt means to elevate or to praise; extol.  When we gather, we are elevating and praising God for who He is, what He’s done and what He’s promised to do for the glory of His name.  We do that primarily because of the atoning work of Jesus Christ. Through Jesus Christ, believers are reconciled to God, called to live as lights in the world and look forward to an eternity of unhindered fellowship with God in the new heavens and new earth.  The preaching is meant to instruct our heads, encourage and convict our hearts, fill us with gratitude and move us to loving obedience for the praise of His glorious grace.

Exult means to show or feel a lively or triumphant joy; rejoice exceedingly.  If we truly understand the gospel and all of its implications (forgiveness, adoption, eternal life, etc.) we ought to be truly joyful about worshiping Christ in our gatherings.  If there is a lack of joy, it could be due to unrepentant sin in your life or possibly you have not yet mined the depth and the breadth of the provisions of the gospel. Preaching that is faithful to the text and the overall theme of the Bible should cause us to exult in Him (Psalm 32:11; 35:9).

Edify means to instruct or benefit, especially morally or spiritually; uplift.  The primary way that the New Testament speaks of believer being benefited or built up is by the instruction of the Word (Eph. 4:12, Col. 1:28) and also by the exercise of spiritual gifts (1 Cor. 14:4, 12, 26) so that the church would be mature growing up in Christ (Eph. 4:15).

When we consider these three basic reasons, it should be plain to see that man is not the focus of a worship gathering, Christ is.

The Purpose of  the Worship (Music) Team

If the main component, biblical preaching, is focused on God, specifically Christ, then every other aspect of the service should do likewise, especially the singing.  As I’ve stated previously, song lyrics ought to be biblical and should complement the sermon.  The music should serve as another teaching moment in the gathering.  It is no secret that the black church is replete with musical talent. History repeatedly proves this. From musicians to singers, the black church is rich with musical talent and that’s a good thing!  In fact, we ought to thank God for the way He dispenses His gifts and talents to people. But as with all of God’s gifts, they must be stewarded well for His glory. In matters of worship by song, we must be careful that our singing doesn’t betray the focus that is to be given to Christ in our gatherings. It might be wise for worship leaders or choir directors to ask themselves what will bring the most glory to God during the music set.

How should the black church think about solo performances, choirs, and congregational singing?

We’ll examine these in the next article.

Grace & Peace,

d.

The Gathering and Singing: Take Care How You Sing

In another entry, I wrote about the importance music plays in the life of corporate worship. The importance it plays can be for good or for bad depending on your understanding of the primary or central component of a corporate gathering. One of the recoveries of the Protestant Reformation, argued by Martin Luther and John Calvin, was the preaching of the word. But not only that, but its primacy over all other aspects of a corporate gathering. Since the word is God breathed, sufficient for godliness (2 Tim. 3:16-17) and living, active and able to discern the intentions and thoughts of the heart (Heb. 4:12), the preaching must be the central event of every corporate gathering. Not only must it be central, but the Word must also govern and shape the other events of the gathering, especially the music.

My purpose here is not to argue appropriate styles of music for a corporate gathering, though I think that is a worthy conversation, but to stimulate thought about the lyrical content of the songs we sing in our corporate gatherings. I think the most helpful songs sung in corporate gatherings are those that are shaped by biblical truth and complement the theme and tone of the biblical passage that is preached. For example, can the things that are sung be found anywhere in the Bible? And concerning appropriate themes for example, overly triumphant songs seem a bit out of place if the text preached was a stern calling for the believer to take serious heed of the warnings of God’s word lest he suffer discipline. Simply put, the songs we sing ought to be rooted in Scripture complementing the sermon preached.

Recently during a time of corporate worship I was more cognizant of this and I was greatly edified again by Ada Haberson (1861-1918) and Matt Merker’s song, He Will Hold Me Fast.

When I fear my faith will fail,
Christ will hold me fast (John 6:37);
When the tempter would prevail,
He will hold me fast (Lk 22:31-32).
I could never keep my hold
Through life’s fearful path (Matt. 26:30-35; 69-75);
For my love is often cold (Eze. 16);
He must hold me fast.

He will hold me fast,
He will hold me fast;
For my Savior loves me so,
He will hold me fast.

Those He saves are His delight (Isa. 62:5; Zeph. 3:17),
Christ will hold me fast;
Precious in his holy sight (Ps. 72:14; 1 Pet. 2:4),
He will hold me fast.
He’ll not let my soul be lost (Ps. 16; Matt. 1:21; John 6:39-40; Eph 1:3-14; 1 Pet 1:3-5; Jude 24-25)
His promises shall last (Nu. 23:19; Isa. 46:10, 55:11);
Bought by Him at such a cost (1 Pet. 1:18-19),
He will hold me fast.

For my life He bled and died (Isa. 53; 2 Cor. 5:21; 1 Pet. 2:24, 3:18),
Christ will hold me fast;
Justice has been satisfied (Rom. 3:25; Heb. 2:17; 1 John 2:2, 4:10);
He will hold me fast.
Raised with Him to endless life (John 11:25-27; 1 Cor. 15),
He will hold me fast
‘Till our faith is turned to sight,
When He comes at last (1 John 3:2)!

Being replete with biblical doctrine was the reason why I was so edified by the song. I was singing the Bible! As I was singing, I was being instructed and reminded of the biblical truth of the assurance we have in Christ for our salvation. That is the main point of the song and it is encouraging!!! This is a song I can “Amen!!” simply because of the truth it contains, not primarily because of its melody. A song with great melody, but devoid of biblical truth is ultimately not God glorifying, soul satisfying, faith fortifying or joy intensifying. However, a song with biblical truth, though it may not be your melody of preference, is better for your soul simply because of its content. Consider the Apostle Paul’s exhortation to the Colossian church:

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.

(Colossians 3:16, ESV)

Next time you gather for corporate worship, take note of the lyrics and examine the degree of biblical fidelity. May we take care how we sing!

Grace & Peace,

d.

A Woman’s Place

Now that I’ve gotten your attention with the title, I will proceed. 😉

In my ongoing desire to see churches function biblically and to see Christians think clearly, one area that we must think about, especially as African Americans or as black people, is the role of women
in the church and to some degree in civil society.

Let’s consider these questions:

1. Is a woman biblically permitted to serve in the church? If so, how? (Please provide Scripture references to justify your answer.)

2. Is a woman biblically permitted to serve as a pastor or co-pastor of a local church? (Please provide Scripture references to justify your answer.)

3. Is there a difference between preaching and pastoring?

4. Is it okay for a male pastor to give bible teaching opportunities to a woman to a congregation of men and women at a Sunday gathering or in a bible study setting?

5. Are there any consequences for allowing women to serve as pastors, co-pastors or teach a mixed crowd at a Sunday gathering or bible study?

These types of questions are issues that we should be thinking about when we consider how we think about the local church and what the Bible prescribes. Really, at the heart of this discussion is the glory of God displayed in the worth and in the roles of men and women (yes, genders are distinct and created by God) as God intended them in general, but specifically in the church for the purpose of this discussion. I readily affirm women are gifted to serve. This is not an issue of competence, but of design and purpose.

Concerning gender roles circulating in the church, the two opposing ideas are:

1. Egalitarianism
2. Complementarianism

As brief descriptions:

Egalitarianism states that men and women are ontologically (the essence of being) equal and therefore should function (roles) as equals. (i.e. Since women are equal to men, then a woman can do what a man can. If a man can pastor, a woman can too.)

Complementarianism states that men and women are ontologically equal, but have differing roles as men and women according to God’s design. (i.e. Even though men and women possess dignity as image bearers of God and are equal in essence, God has ordained that men lead and women serve in assisting roles in the life of the church.)

Complementarians root their argument in Genesis 2:18-25 and this is very crucial to understand the order in the church.

Whether or not you’re in a church that has an egalitarian philosophy of ministry, it’s important to understand these things so we can think more clearly and live as God intended in these areas.

I would love to engage with you on this topic!

Grace & Peace,

d.

The Gospel & Ethnic Reconciliation

Concerning the deaths of Trayvon Martin, Mike Brown, Eric Garner, Walter Scott and likely several hundred other unreported cases surrounding the sinful treatment of black males, many of us wonder if ethnicity was the motivating factor for police brutality or the overuse of their authority or the lack of justice at the court level. Given the history of systemic racism, which truly is a product of personal racism, it’s hard not to think this way when we look at the disproportionate number of the arrests and imprisonments between young white males and young black males for relatively the same crimes. While I am all for punitive requirements being met for all criminals, it does seem like the scales unjustly lean a little lower on “our” side. So what are we to do? How do we, as Christians, deal with the issue of personal prejudice or racism and dare I say ethnocentricity? We all know that no law passed at the city, state and national levels will ever rid man of the sin in the unseen recesses of his heart. Since racism is a sin, the only remedy for it, as with all sin, is the gospel of Jesus Christ. First, I encourage my white brothers and sisters to take a humble posture of heart and listen to the minority narrative. I guarantee it will be worth your time. Secondly, I urge my black brothers and sisters continue to deepen your roots in the sweet soil of the gospel of grace to prevent responding to sin sinfully. For we all are not without sin ourselves.

From the first book of the Bible, but certainly not the only place, we understand that mankind (man & woman) was created in the image of God (imago dei) and therefore has inherent dignity. This very truth was the truth that under-girded the Abolitionist Movement and the Civil Rights Movement. Slogans like “Ain’t I a Man?” and “I Am a Man!” were birthed in these movements respectively.

Genesis 1:27 says –

So God created man in his own image, in the image of God he created him; male and female he created them.

However, when biblical truth is silenced, even hated, in the public square, what can Christians do? What ought Christians to do regarding racial reconciliation?

Recently, the Southern Baptist Convention’s (SBC) Ethics and Religious Liberty Commission (ERLC) held a leadership summit in Nashville to address the topic of racial reconciliation, primarily in the church. Now if you’re familiar with the SBC, this might seem like a shocker. If you’re not familiar with the SBC, let me give you a quick historical overview. The SBC was started due to its desire that slavery be a lasting institution in America. Baptists in the south disagreed with and split from Baptists in the north for this very reason and formed the SBC. Even though the SBC issued a public apology and a confession of sin in 1995, many still look at the SBC with disdain. Some may wonder why any African American would join an SBC church. In fact, many black Baptist denominations were founded and formed because of this very reason and still exist today.

Perhaps you’re wondering how professing white Christians during these times could maintain such a low view of  the black man in light of the Bible’s teaching on the dignity of all mankind. I wonder the same thing too. But the pull of sin and the pressures of our culture have us all unfaithful at times, right? However, in an effort to sincerely glorify the wisdom of God in the gospel, the SBC is seeking to make strides to show forth the fruit of the gospel regarding this issue because only the church has the ultimate lasting cure for racism.

Since the church is the only institution that has the ultimate lasting cure, it should be the leader reflecting unity in diversity where there is a collection of ethnicities in a concentrated area.  Imagine the effect the church would have on the surrounding culture if it lived out the implications of the gospel in this way.

In his epistle to the Ephesians, Paul details how the gospel has united Jew and Gentile to be one new man – the Christian (Ephesians 2:11-22). While their God given ethnicities were not done away with, their ultimate identities were now Christian. The same is true for believers of every hue. In light of this truth, how are we seeking to show forth the fruit of the gospel regarding racial reconciliation? What are some practical implications of the gospel concerning racial reconciliation? I can think of a few. Consider these.

1. What does our closest circle of friends look like?

2. Are we seeking to build relationships with Christians of different ethnicities?

3. Are we sharing the gospel with people who are ethnically different than we are?

4. When was the last time we had a person of a different ethnicity in our home?

5. How do we really feel about white people? Or any non-African American?

6. Do our churches reflect the diversity of the community it’s in? Or is it a mono-ethnic church?

7. If my church isn’t multi-ethnic, is it making strides to become one, if possible?

Consider this passage from Revelation 7-

9 After this I (John) looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!”

Who is standing before the throne of God and the Lamb? God’s people from every nation, tribe, people and languages!  God’s eternal covenant community is multi-ethnic! This future reality is to be displayed here on earth in local churches when possible.

If you have some time, consider looking at the talks given by several members of the SBC addressing how the gospel cures racism and why Sunday at 11am should not be the most segregated hour in America.

The Gospel and Ethnic Reconciliation

For His glory,

d.

Brand New | New Kingdom & King (pt. 1)

In my previous article of this series, I stated that one of the biblical implications of having a new life is being part of a new kingdom, namely the Kingdom of God. Colossians 1:13 says, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,…”. Throughout the New Testament there are many mentions of the kingdom of God and the kingdom of heaven. These terms mean the same thing as well as the expression the kingdom of his beloved Son.

What is the Kingdom?

A close read of the Gospels, which mentions the kingdom over 85 times, reveals that the kingdom of God is not a geographical location or a matter of political rule. Two key texts that convey this are John 3:5 and John 18:36. In John 3:5, Jesus tells Nicodemus that entrance into the kingdom is a spiritual matter – being born of water and the Spirit. In other words, one must be born again to enter the Kingdom of God. In John 18:36, Jesus tells Pontius Pilate that His kingdom is not of/from this world. By ruling out a geo-political kingdom, we naturally must ask ourselves what the Kingdom of God is. The Kingdom of God refers to the rule and reign of God in the hearts of man and over all creation and is entered into by faith in Christ.

Has the kingdom come already or will it come later?

Yes. In one sense, the kingdom has already come and in another sense it is coming and has not yet been fully consummated. Theologians call this the “already, but not yet” aspect of the kingdom. There is a present and a future aspect of the kingdom. The Scriptures make mention of this nature of the kingdom in many places.

The Present Kingdom
• Matthew 3:2; 4:17; 10:7, 12:28
• Mark 1:15
• Luke 10:9,11; 11:20; 17:20-21

The Future Kingdom
• Daniel 2:44
• Mark 9:1; 14:25
• Luke 9:27; 13:29; 14:15; 19:11; 21:31; 22:18
• 1 Corinthians 6:9-10; 15:50
• Galatians 5:21
• Hebrews 12:28
• James 2:5
• Revelation 12:20

Seeing that Jesus said the kingdom was at hand (Matthew 4:17; 10:7) and had come upon (Matthew 12:28) His generation, how do we know that the kingdom had arrived? What marks the signs of the kingdom? To answer this we must go back to the definition of the kingdom. It is the rule and reign of God in the hearts of man and over all creation. To fully understand this we also must consider that another kingdom exists with another ruler. As previously stated, Colossians 1:13 tells us that once a person becomes a believer, that they are transferred from the kingdom of darkness to the kingdom of God’s Beloved Son. This kingdom of darkness (the rule of Satan) entered the world through sin (Genesis 3), which brought the fall of man and everything that was subject to him. When the fall happened, the effects of rebellion went viral, if you will. This was the beginning of the kingdom of darkness. Now, all of humanity and creation are under the effects of sin and its implications. Sickness, disease, decay, death, environmental and natural disasters, relational strife, etc. all have their foundation in man’s rebellion against his Creator (Genesis 3:16-19; Romans 8:19-21). When Adam and Eve transgressed God’s command, they ushered in the kingdom of darkness.

However, in the first coming of Christ and His ministry, we see that Christ ceased demonic activity, healed the sick, restored sight to the blind, raised the dead, and forgave sins. All of these miracles were works that reversed the effects of sin. Sickness was eradicated, ailments were healed and life returned from the dead. One of the glorious promises for believers is that, in eternity, there will not be the presence of or the effects of sin. We can count on this because when Christ offered himself on the cross and resurrected from the grave, Scriptures tell us that Satan, sin and death were defeated forever (Colossians 2:15; 1 Corinthians 15). Jesus’ miracles were a demonstration of the in-breaking of the Kingdom of God. In other words, Jesus was demonstrating glimpses of the reign of God over Satan and the effects of sin in particular instances which pointed to the future total reign of God in the new heavens and new earth.

What does all of this mean for Christians?

Every believer is already in the kingdom of God, even though the kingdom has not yet been fully consummated. Until that day, we are called to faithfully live on earth as citizens of His kingdom under the orders of our King awaiting His return (Philippians 3:20).

Grace & Peace,

d.