“Re-examining Paul”: A Review of the book by John Gager
At the encouragement of a post to the House of Bishops and Deputies Listserv of the Episcopal Church, I just finished reading the Kindle Edition of Reinventing Paul, Oxford University Press by John G. Gager, PhD, recently retired chair of the Religion Department at Princeton.
Ted Mollegen, Deputy from Connecticut wrote to the other deputies:
“We need to prepare for some oncoming sizeable theological shocks. St. Paul was the author of approximately half of the New Testament. Biblical scholarship of the last two-plus decades is leading to the conclusion that St. Paul’s epistles — especially Romans and Galatians — have been very badly mistranslated and is interpreted — from the third century onward….
“When all this is sorted out, some very well respected biblical scholars of the last two decades have concluded that Paul believed in (a) the Abrahamic covenant and the Torah as God’s means of salvation for the Jews and in (b) Jesus’s faithfully dying to accomplish salvation of gentiles. Thus justification by faith really meant salvation (justification) because of the faithfulness OF Jesus, not justification because of individuals’ faith IN Jesus. This new understanding means that such church giants as Augustine, Aquinas, and Martin Luther have seriously misunderstood the theology of Paul. If the new understanding of Paul’s theology continues to be borne out under increasing scrutiny, the situation will be profoundly embarrassing to many present-day church leaders, some of whom will probably meet it with frantic denial and attempted rebuttal.”
Dr. Gager is certainly taking some of the “New Perspective” work on Paul of eminent scholars such EP Sanders to a radical extreme. Gager’s argument in a nutshell is that Paul really taught that the Gospel and Jesus’ redemption is ONLY for the Gentiles, and NOT for the Jews. That Paul taught that Jesus is only the Lord and Savior of non-Jews. The implications being that Jewish people continue to be under the Law (Torah) and will find salvation only through being faithful to the Torah and not through faith in Jesus.
Here are a couple of pull quotes:
“For Paul, Jesus is neither a new Moses nor the Messiah, he is not the climax of… God’s dealings with Israel, but he is the fulfillment of God’s promises concerning the Gentiles.” (John G. Gager. Reinventing Paul (Kindle Locations 1529-1531). Kindle Edition.)
“The law remains in effect for all who are circumcised.” (John G. Gager. Reinventing Paul (Kindle Location 1548). Kindle Edition.)
YIKES! The primary flaw in Gager’s argument (other than making the text of Romans say exactly the opposite of what it says) is that he doesn’t contemplate the Davidic Covenant. Paul begins affirming Jesus as David’s heir according to the flesh and the one who was declared with power to be the “Son of God”. (Romans 1:4, cf. Psalm 2 and 2 Sam. 7:14ff.) Nor does Gager integrate the implications of the saving confession “Jesus Christ is Lord”. (Romans 10:9) Paul says of this confession that leads to salvation:
“For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call upon him.” (Romans 10:12)
For Paul, Jesus is Lord (YHWH) and Savior for both Jew and Gentile alike. He totally misreads Paul argument in Romans 1-3 that all are in need of the Good News of the Gospel. Paul writes:
“What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin…. Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.” (Romans 3:9, 19b-20)
The Decline and Fall of Christian Scholarship in America
I want to lament the state of scholarship in the United States, especially the fall of Princeton University (note: Princeton Theological Seminary is a seperate institution) as a once great Christian institution. There was a day when Princeton University was a bastion of Christian belief and thought.
While Gager is likely not intending to make a statement about the institution which then employed him this quote says volumes not only about his own presuppositions and worldview but about the spiritual decline of the institution with which he was at that time affiliated:
“As for myself, I have no particular religious or theological view to defend.” I am Christian only in the broad cultural sense of that word; I am affiliated with no religious institution of any kind.” –John G. Gager. Reinventing Paul (Kindle Locations 208-209). Kindle Edition.
Indeed, he is right in saying that he is not affiliated with a “religious institution of any kind.” The founders of Princeton in the mid 1700′s would never have contemplated hiring a person such as John Gager who considers himself an “nonbeliever” and cultural Christian only (his words).
The founders of Princeton (while suspect to the Anglicans at that time) were seeking to kindle the fire of the Great Awakening along the principles taught by such preachers and theologians as Jonathan Edwards, Samuel Davies, and George Whitefield. It is sad how far away we have moved from the strong faith of the founders of this country. Perhaps, we Anglicans really should be suspect of them now!
Gager reveals only at the end of the book that his statement that he has “no theological view to defend” is really quite feigned when he says this:
“It may seem rash for me, as a non-believing “Christian,” to venture onto theological territory. I do so because of my conviction that there is more at stake here than mere Christianity. My proposal is that we strip away the apocalyptic framework of Paul’s thought in a different way. If we remove this apocalyptic mystery altogether, that is, the notion that in the final days of this era God causes Israel’s momentary stumble in order to redeem the Gentiles, we are left with two basic affirmations: one, God’s unshakable commitment to Israel and to the holiness of the law (= Judaism); and, two, the redemption of the Gentiles through Jesus Christ ( = Christianity).” (John G. Gager. Reinventing Paul (Kindle Locations 1620-1622). Kindle Edition.)
It would seem that John Gager is ashamed of the very Gospel which Paul so clearly says is “First for the Jew and then for the Gentile.” (Romans 1:16) Gager does no favors for the Jewish people in “reinventing” Paul. In seeking to do so he would deny them their birthright and the promise of God to them in their Messiah, Jesus. The promise of the Gospel, Paul unashamedly argues, is properly theirs to inherit FIRST!
I leave you to ponder a quote from NT Wright’s excellent commentary on Romans in the “New Interpreter’s” series which I believe more aptly incorporates the “New Perspective” on Paul without throwing the theological baby out with the bathwater:
“When Paul thinks of Jesus as Lord, he thinks of himself as a slave and of the world as being called to obedience to Jesus’ lordship. His apostolic commission is not to offer people a new religious option, but to summon them to allegiance to Jesus, which will mean abandoning their loyalties. The gospel issues a command, an imperial summons; the appropriate response is obedience.
“The ‘obedience’ Paul seeks to evoke when he announces the gospel is thus not a list of moral good works but faith. Faith, as Paul explains later (10:9) consists in confessing Jesus as Lord (thereby renouncing other lords) and in believing that God raised him from the dead (thereby abandoning other worldviews in which such things did or could not happen…) This faith is actually the human faithfulness that answers God’s faithfulness.” (N.T. Wright, Romans Commentary, NIB, vol. X p. 420.)
As well meaning as John Gager may be in seeking to provide a new paradigm to “help along” Jewish-Christian relationships by reinventing Paul and the Gospel. Paul himself would tell us that the Gospel of Jesus remains the only and singular hope of peace between Jews and Gentiles. Jesus is the one who will “tear down the dividing wall of hostility” between Jew and Gentile. Paul writes, “Jesus Christ is our peace, in his flesh he has made both groups into one.” (Ephesians 2:14)
The local church and the Trayvon Martin situation
Dear all:
I would like to give you all a bit of an update on the Trayvon Martin situation here in the Diocese. I will not fill you in on the things that you get from the news but some of the things you may not know.
The first thing that I would say is that it is not helpful to engage in inflammatory rhetoric such as pre-judging the verdict of Mr. Zimmerman’s trial. The justice system in the US is human and imperfect. Yet it is the best the world has to offer. In this instance, it is working.
Much of the lesson of this case is about making pre-judgments before facts are known or processes have played out. As a church, we must do better than the world. Also, recognize that many of the leaders involved down here are our fellow Episcopal parishioners and part of our mission field. They do not need the larger church making their jobs more difficult by rash statements. This is a plea for us all to speak wisely.
The shooting took place at an apartment complex less than two miles from St. Peter’s (my congregation) and across the street from my daughter’s school. Several days ago a police car was parked on the school grounds as a deterrent. The next day it had been riddled with bullet holes.
Half the kids did not show up for school that day.
Fr. Rory Harris and I are the rectors of the two closest parishes and we are very much publically involved in the community especially in this issue. The first was in organizing an ecumenical Good Friday Prayer service for local ministers at Holy Cross Episcopal Sanford (read my sermon here). Over 60 clergy from a wide variety of denominations and ethnic/race groups were represented in the leading and participation. We took the entire situation to the foot of the cross.
The various clergy of Sanford and Seminole County are coming together in Holy Spirit appointed ways through this human tragedy. I will share with you a report that I wrote to the Bishop and clergy of Central Florida
yesterday:
Three significant clergy meetings were held in our area today (4/12/12) related to the Trayvon Martin case.
The first was at noon at Allen Chapel AME, Valerie Houston, Pastor. She was one of the preachers at the Good Friday clergy prayer gathering.
Many are referring to that church as “ground zero church” because that is where the initial public outcry
began.
At this meeting the state special prosecutor, Angela Corey, and the newly assigned prosecuting attorney, and the Federal Justice Department community relations person, Mr. Battles, all presented and opened up for discussion with about 30 local pastors mostly from the local black churches. Dr. Raleigh Washington, president of Promise Keepers, was also present.
Corey revealed that she is a member at St. John Episcopal Cathedral in Jacksonville. They were all very open about their faith and called on the pastors to lead in the community and become the voice of the community rather than allow unauthorized spokespersons who may not represent the community well.
They spoke about the importance of patience, their passion for the victims of crimes and the need for justice for Mr. Martin and due process for Mr. Zimmerman. They asked for our prayers for ALL involved.
The second meeting was with Raleigh Washington and the black ministers of Sanford. I did not attend that meeting.
The third meeting at Charisma Media (formerly Strang Communications) in Lake Mary was very well attended, probably about 100 pastors and church leaders, 20 or so from Sanford. Some, but by no means all, of the black clergy that were at the other two meetings came to this as well.
Dr. Washington spoke from 2 Corinthians 5 about the need for the church to seize this opportunity to bring the ministry of radical reconciliation as ambassadors of Christ. He was great actually! Lots of other folks spoke and shared thoughts. One of the significant words came from Joel Hunter, Northland, that a leader from Sanford needed to be raised up.
Toward the end of the meeting a young black minister, Rev. Derek Gay, felt the call. He has been connected with some of the key meetings with leaders in the city and the Martin’s particularly the one about whether to release the 911 tapes. In a very moving moment Sam Hinn, pastor of the Gathering Place and yes Benny’s brother, knelt and committed to being Rev. Gay’s, Aaron. Then all of the other ministers from Sanford in the room stood with young Rev. Gay and pledged support and action.
Raleigh Washington sealed the moment in prayer as a divine commission and work. We all committed to stepping up and being the leaders for such a time as this.
Many spoke of the possibility that national renewal and revival might begin with Sanford Florida if the church will repent, pray and lead toward relationship. Relationship being the key word in Raleigh Washington’s challenge. It was also recognized by several that any renewal must have at its heart (and even must begin with) the youth.
Tomorrow there will be a press conference on the steps of Holy Cross Episcopal Church at 10 am. The entire event at Charisma Media was filmed. Reported Here and full press conference.
Personally, I believe the Lord is going to use this tragic moment to bring our community together in some very good and profound ways. He will be glorified in this, we have seen it. Certainly there is lots to pray about. Please pray for Sanford and the Lord’s leading and protection of the people of our community.
Charlie Holt
What shall I say about the Trayvon Martin shooting?
My daughter’s school bus passed by the apartments where Trayvon Martin was killed. She observed a crowd gathered with signs, she saw the flowers, pictures and crosses left at the gate. Later that day she asked me, “Is that for that boy, Trayvon, who was shot?” As a local pastor, I asked myself whether I should get involved in the situation. There is a side of me that wants to stay out of it. But with my daughter’s question, it hit home. God has placed me in this community to be a witness to the Gospel.
When contemplating his looming death on the cross, Jesus faced the choice of whether to get involved in the mess of human sin and struggle when he asks, “What shall I say, Father save me from this hour? No, it was for this very reason that I came to this hour. Father, glorify your name!” (John 12:27-28) Jesus could have remained uninvolved, but that is not what he came to do. Like him, we have a choice. What shall we say “Father save us from this mess, or is it for this very moment that we are called to be a light for Jesus in the very midst of community’s pain and struggle?
This morning, I participated in a Good Friday prayer service with over 60 Christian clergy from various denominational, racial and ethnic backgrounds to pray for the whole situation and our Sanford community. Earlier in the week, I had sent an encouragement to other church leaders to attend the gathering and I received this criticism: “I am appalled that you would hijack this precious day [Good Friday] on behalf of a political, pandering and sad episode in our community.”
The “sad episode” certainly has been hijacked by political opportunists. When I see how the case is being handled and miss-handled in the media and by some national personalities and groups, I too get cynical. When I hear the commentary breaking along the same old political divisions, liberal and conservative, Republicans and Democrats, black and white, I cannot help to agree that there are those who are using a tragedy in our community as an opportunity to pander to a political agenda. I think to myself, “What a mess! Satan is having a field day with all of this and with us.”
But does not this day, Good Friday, of ALL days speak into this sad, angry and tragic mess?
All of the worst aspects of human existence were present on the day Jesus was crucified: the mob “justice”, vigilantes, corruption in the governing authorities, political and financial opportunism, leaders “washing their hands” of responsibility, twisted media coverage, denials of truth, false witnesses, racial prejudice, criminals going free, wrongful prosecutions, the crucifixion of the King of kings. Yet it was God’s design to take the mess, the tragedy and the ugliness of our human sin and use it to bring redemption and salvation to the whole world.
“Jesus said, ’Now the prince of this world will be driven out. But when I am lifted up on the earth I will draw all men to myself.’ He said this to indicate the kind of death he was to die.” (John 12:31-33) In being lifted up on the cross, Jesus puts an end to Satan’s dividing and destroying of the people of God.
The occasion of Trayvon Martin’s tragic death can merely be an opportunity for the evil one to destroy our relationships and our community. But, the Lord would have us see it as an opportunity for the Gospel of Jesus Christ to shine. As Jesus is lifted on the Cross, people are redeemed, restored and drawn together. We, the people of the cross, are called to be the salt and light of our neighborhoods. We cannot accomplish that role if we hide the light of the Gospel in the moment when it is needed most. The cross is God’s answer to all human struggle and tragedy. He made the sad episode, a precious Good Friday. He will do the same in our day, if we will follow him in his way. Jesus is the redeemer of sinners and the lover of our souls.
End Child Homelessness in Seminole County
Hear a discussion about local initiatives taken in Seminole County, Florida, by a collaboration of providers of services to the homeless community to end or lower the number of homeless children in the county.
Visit this link to listen to or down load the podcast – http://cmfmedia.org/2011/12/end-child-homelessness/
(length -59:21).
This 52-minute event, is hosted by Pathways to Home, the non-profit umbrella organization under which 18 provider organizations are working together to lower the number of homeless children which knowledgeable sources place at about 1700 students in 2010.
The speakers are panel members…
**Debbra Groseclose, executive director of Pathways to Home;
**Stephen Burris, chairman of the board of advisors of Pathways;
**Bob Dallari, commissioner and former chairman of Seminole county government;
**The Reverend Charles Holt, Rector at St. Peter’s Episcopal Church and School in Lake Mary;
**Penny Seater; executive director of Habitat for Humanity in Seminole County and Greater Apopka;
**and Jeanne Gold, chief executive officer for Safe House of Seminole.
The panel moderator is Debbie Leon, development director for Pathways to Home.
Prompted by a series of features on CBS Television’s 60-Minutes, which focused its cameras directly on the plight of homeless school children in Seminole County, this panel of local providers and advocates speak on a theme organizers billed as “what 60-Minutes didn’t tell you about Seminole County.”
The panel describes the unique Pathways to Home collaborative, its history and the steps being taken to apply a range of best practices to address and manage the problem of child homelessness in the county. During the discussion, you’ll also hear members of the audience ask questions to which the panel responds.
This feature was recorded Tuesday, December 13, 2011 in the commission chambers of Seminole County’s board of commissioners.
The Wisdom of “No”
Key Scripture: Matthew 25:1-13
Related Sermon: “The Wise and Foolish Bridesmaids” (sermón en español)
In our Gospel from this past Sunday, we were challenged to compare and contrast the wise and foolish bridesmaids. As with the parable of the wise and foolish builders, Jesus is encouraging us to emulate the behavior of wise while eschewing the behavior of the foolish. The key question to ask is which bridesmaid is representative of my life?
At a basic level, the parable is a lesson in the importance of being prepared for the Day of the Lord. The foolish bridesmaids did not bring extra oil. They failed to plan for the possibility of a delay of the coming bridegroom. The wise bridesmaids had an extra flask of oil anticipating a worst case. As a tool for self examination, we might reflect on the destructiveness of procrastination for sanctification, or the human tendency to live for this life only rather than eternity, or the importance of short term costly sacrifice for long term security.
However, I would like to focus on another major theme in this parable: the issue of co-dependency. Here are the key verses:
7 “Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’
9 “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’
The foolish bridesmaids expected that the wise bridesmaids would give them some of their reserved oil. They did not ask. They demanded. They did not take into account the grave damage which their demands would cause to their wise counterparts. Their only focus was on their own crisis caused by their own personal short-sightedness and foolishness.
Many of us have people in our lives that make demands on us which would cause grave damage to our own relationship with God. No person has the right or authority to demand or prevent us from truly living under the Lordship of Jesus. He is the King.
Sadly, there are marriages, where one spouse demands of the other spouse that they give up the very things that lead to a vital and thriving Christian life such as, church participation, a ministry using their spiritual gifts, or spiritual growth in study groups. Indeed, any relationship can become an occasion where one person sacrifices that which is precious to them in order to appease the self-centered demand of the fool.
A wise bridesmaid knows not to give away the precious oil reserves. They refused to help the other bridesmaids by sharing their oil because to do so would jeopardize their own secure place at the banquet. The wise refused to sacrifice their attainment of the prize of the bridegroom and the banquet.
The key is personal responsibility. The wise bridesmaids will not compromise their own place at the groom’s wedding banquet to help those who refuse to take responsibility. They have boundaries. They say, “No”. They encouraged the fool to take responsibility for their own life: “go buy some for yourself!” Learning to say “no” at the right time is healthy. So, when I allow a foolish bridesmaid to have some of my oil, not only does it not help them become wise, it makes me a fool like them.
Ultimately, each person must be responsible for his or her own relationship with the Lord. The faith cannot be outsourced or delegated. No one will be saved by riding on “coat tails” of another’s faith. One person’s faith cannot make up for another person’s lack of faith.
The idea of saying “no” to a fellow bridesmaid can have the feel of being a little harsh. Aren’t Christians supposed to share, give and sacrifice for others? Jesus taught us to give those to ask, to go the extra mile. Yes, that is true with respect to the material things of this world. But Jesus never asks his people to give away their salvation and their personal relationship with God. Indeed, Christians are forbidden to compromise or capitulate with our relationship with Jesus Christ.
So when another person asks us to give up the things of our faith in order to enable their lack of faith, the answer is “No”. The wise recognize that foolish bridesmaids do not take the bridegroom or the wedding banquet seriously. That is to their detriment; do not make it to yours as well. The wise bridesmaid will not let anything or anyone prevent them from being a part of that heavenly banquet and their secure relationship with the Lord. Say “no” to the fool, when a “yes” would cost you your soul.
Worthy of God
Key Verse: 1 Thessalonians 2:1-16
Related Sermon: “Living Worthy of God” (sermón en español)
The Lord calls us to make disciples of all nations (Matt. 28). The fulfillment of the grand plan of God is our corporate and individual responsibility. God also has a unique and specific plan for each of our lives. Just as we are called to be stewards of the grand plan of God for the world, we are also called to take responsibility for the specific plan for our individual lives.
The Apostle of the Lord, Paul says to the Thessalonican Christians “11 For you know that we dealt with each of you as a father deals with his own children, 12 encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.” (1 Thes. 2:11-12)
What does it mean to live a life worthy of God? It is certainly possible to live our lives in such a way that is not worthy of God. Paul warns of those who are “idle or disruptive” in the way they live because they do not live according to the teaching of the Lord and the Apostles of God. (see 2 Thes. 3:6-15). God has given us very clear instructions on how we ought to live as a people who have been called to be representatives and heirs of his kingdom. As individual Christians, we each have uniquely been given specific gifts and responsibilities which will fulfill God’s specific calling for our lives.
The word “worthy” is usually used in the New Testament for Jesus. Jesus is “worthy” to receive glory and honor because of his willingness to suffer and die for the sins of the world. “Worthy is the Lamb that was slain!” cry the saints and angels of heaven in the book of Revelation. The word conveys “weightiness or substance” It is the same etymology as the word “Worship”. To worship is to ascribe worth, value, substance to the Lord God.
So what makes us worthy? For Paul, the test of our worth comes when we suffer for the name of Jesus. In those times where we stand firm in faith when others might shrink back, our worth is proven. Our lives bring glory and testimony to Jesus’ claim on us.
Our lives also become praise-worthy when aligned with God’s plan both on the grand level and in our unique calling. When we do what God has created and gifted us to do, others see it and acknowledge it. More importantly God ascribes praise to us. “Well done good and faithful servant.”
I love the poem entitled “The Touch of the Masters Hand” by Myra ‘Brooks’ Welch:
T’was battered and scarred, and the auctioneer
thought it scarcely worth his while to waste much time on the old violin,
but held it up with a smile; “What am I bidden, good folks,” he cried,
“Who’ll start the bidding for me?” “A dollar, a dollar”; then two!” “Only
two? Two dollars, and who’ll make it three? Three dollars, once; three
dollars twice; going for three..” But no, from the room, far back, a
gray-haired man came forward and picked up the bow; Then, wiping the dust
from the old violin, and tightening the loose strings, he played a melody
pure and sweet as caroling angel sings.The music ceased, and the auctioneer, with a voice that was quiet and low,
said; “What am I bid for the old violin?” And he held it up with the bow.
A thousand dollars, and who’ll make it two? Two thousand! And who’ll make
it three? Three thousand, once, three thousand, twice, and going and
gone,” said he. The people cheered, but some of them cried, “We do not
quite understand what changed its worth.” Swift came the reply: “The touch
of a master’s hand.”And many a man with life out of tune, and battered and scarred with sin,
Is auctioned cheap to the thoughtless crowd, much like the old violin, A
“mess of pottage,” a glass of wine; a game – and he travels on. “He is
going” once, and “going twice, He’s going and almost gone.” But the Master
comes, and the foolish crowd never can quite understand the worth of a soul
and the change that’s wrought by the touch of the Master’s hand.
Our lives are instruments created by God to make beautiful music to the Lord. The worth of our lives is revealed when we allow the Master to tighten the bow and tune the strings. This is the work of aligning our character, morals and decisions with God’s revealed will found in the Bible. The music begins when we place our lives to his service by ministering to others using the unique spiritual gifts which the Lord has given us. God calls each of us by name so that he might glorify himself through our lives well lived.
He has a grand plan and a special plan for your life. Will you allow the touch of the master’s hand demonstrate your worth? Live your life worthy of God who has called you into his kingdom and glory!
Not Dressed for the Party?
Related Sermon: Matthew 22:1-14 “The Wedding Feast” (sermón en español)
In this week’s gospel (see below), we learned about a man who came to the party at the King’s invitation but ultimately was thrown out for not being properly dressed. What does this man signify for the kingdom of God, and how do we avoid facing the same embarrassment?
All Come
Earlier in the story there was a group of people who were invited first to the King’s son’s wedding banquet, and yet they rejected the invitation. In the original context of Jesus’ story, these were the unbelieving Jewish people who were unresponsive to the announcement of the Messiah. The day of the Lord’s visitation was upon them, only they were too focused on their own lives and businesses to give any heed to the invitation of the Gospel.
In our day many people are so focused on the things of this world such as building their careers that they miss the incredible invitation offered in the Kingdom of God. To them the question is rightly raised, “What does it profit a man to gain the whole world and yet forfeit his soul?” (Matthew 16:26)
As the story continued, the party’s heralds went out to the streets to invite others. Again, in Jesus day this could include people from other nations other than Israel, Gentiles. Interestingly, Jesus’ story mentions that the new invitees were both “good and bad”. Truly the offer of the Gospel is an invitation of forgiveness and grace. No one is truly worthy or deserving of an invitation to the King’s party. As Paul says in Ephesians, “it is by grace we have been saved”. (Ephesians 2:5)
Evangelists call this the free offer of the Gospel. The kingdom of God is offered to everyone on the planet regardless of ethnicity, race, creed, gender, age, or social status. Someone might say, “I am not worthy to go to the party, you do not know how bad I am or what I have done.” The invitation is even to those who have sinned greatly. The offer of the Gospel is to everyone.
The man with the wrong clothes was a person who responded affirmatively to the invitation of the Gospel. He had come to the party and was included among its participants, but something was amiss.
Come as you are?
There is an old evangelical hymn entitled “Just as I am…” It is often played at altar calls as a way of encouraging people to come to faith in Jesus. It is a bit of a miss-invitation. The invitation to the king’s party included a line about “proper attire”. Today at church, I did an inspection of the attire. Some were dressed in suits and ties; others were wearing flip-flops and tee-shirts. But that’s not the type of attire mentioned here. We are not called to a dress code of externalities; it is an internal dress code. Consider Paul’s words to the Ephesians. He was addressing the problem of the new Gentile converts who were continuing “to live as the Gentiles do, in the futility of their thinking.” He writes: “That, however, is not the way of life you learned when you heard about Christ and were taught in him in accordance with the truth that is in Jesus. You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.” (Ephesians 4:17-23)
Paul reveals for us the wardrobe change required before coming to the party. God calls us to “put off” the “old self”. There is a false Gospel making its rounds in the church again that trumpets inclusivity without conversion. The invitation of the Gospel is a call to obedience of life. Jesus would see us transformed into his likeness and holiness. The unconverted heart may make it through the doors of the church building and into the fellowship of the people of God, but it has no place in the Kingdom of God.
For Paul, the transformation of our minds overcomes the natural carnal desires of our hearts. A new mindset leads to a heart reset. Yes, this man came to the party, unlike those who refused the invitation. Unfortunately for him, he still had the same heart condition as those who had outright rejected the invitation. His heart was enamored with the things of the world rather than with the King and his Son. Even though he was at the party, his heart wasn’t there. This fact was made obvious by his lack of appropriate attire, and the King was not impressed.
The man without the party clothes represents a person in the fellowship of the church who is continuing “to live as the Gentiles do, in the futility of their thinking.” Yes the King says, “come all” but not “come as you are”.
Proper attire required!
As we consider our own response to the King’s invite, make sure you notice the wording about “proper attire”. The King is not merely expecting our presence at the banquet; he wants us to come as fully dressed participants. Parties are much more fun anyway when we dress up and get with the program. So put off the old self, put on your new party clothes through the renewing of your minds. Let’s celebrate and have a great time at the King’s Son’s wedding party!
The Parable of the Wedding Banquet
1 Jesus spoke to them again in parables, saying: 2 “The kingdom of heaven is like a king who prepared a wedding banquet for his son. 3 He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.
4 “Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’
5 “But they paid no attention and went off—one to his field, another to his business. 6 The rest seized his servants, mistreated them and killed them. 7 The king was enraged. He sent his army and destroyed those murderers and burned their city.
8 “Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. 9 So go to the street corners and invite to the banquet anyone you find.’ 10 So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests.
11 “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12 He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless.
13 “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’
14 “For many are invited, but few are chosen.”
CF Diocese Bishop Candidates Online
The candidates for election of the Next Bishop for the Diocese of Central Florida have been officially announced. I am humbled and honored to be nominated as one of the seven candidates. I ask for your prayers for me, the other candidates, and the diocese as we offer ourselves to be transformed by the will of the Lord, his good pleasing and perfect will. (see Romans 12:1-2)
You can learn more about all of the candidates by going to the Diocese of Central Florida Bishop Search Website. There is an ongoing forum where the candidates are actively in discussion. (Online Q&A Forum)
To view and read my materials: Click Here
I also invite you to listen to a presentation I have given about the call, qualifications and role of a Bishop: Click Here
Most of all, please be praying for this process of discernment. Jesus Christ is leading us.
I am faithfully yours in Christ Jesus our Lord,
Charlie Holt+
How to deal with sin within the Body of Christ
Related Sermons:
Matthew 18:15-20 If your brother or sister sins against you 9/4/2011 (sermón en español)
Matthew 18:21-35 The Parable of the Unmerciful Servant 9/11/2011 (sermón en español)
Whenever two or more sinners are gathered together, conflict is in the midst of them.
Jesus called people from all manner of life into the Kingdom of God. He was criticized for welcoming tax collectors, prostitutes, the demon possessed, lepers, gentiles, gluttons and drunkards into the kingdom of God!
With such a motley band of brothers and sisters, it does not take much imagination to envision that the full range of bad behaviors and habits would manifest within the community of the early church in short order. One of the critical challenges for Jesus’ “little flock” was to sort out how to maintain a holy, growing, united community made up of broken hurting sinners. Jesus provided direction to his church.
Is it any different in our day? The church is not a refuge for saints but a hospital for sinners. As sinners, we inevitably will hurt one another. When (not if) that happens, what are we to do? How are we to respond? Often I see that when a person is hurt by a brother or sister in Christ, they quietly withdraw from the relationship. Jesus would not have us separate because of sin, rather to pursue restoration and be sanctified.
In Matthew 18, Jesus teaches us that conflict and the occasion of transgression is an opportunity to grow in relationships and in holiness of life. We are accountable to one another. The occasion of sin within the body of Christ becomes a moment where we manifest to one another the grace that God has abundantly given us.
“If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.” –Matthew 18:15
Jesus gives us several values in Matthew 18:15-35:
Value #1 Respect the dignity of the sinner
Do not tell church first; that would be gossip and slander. Rather, Jesus would have us first deal with sin as a private matter. This allows the unity of the body to be protected. A private conversation allows the sinner to recover quickly without having a “big deal’ made of their transgression. The vast majority of sins within the body can be dealt with privately in a one-on-one communication.
Notice Jesus says, “go to your brother”… Email and text messages are not the appropriate medium to have these types of discussions. They are best held face to face, person to person—just between the two of you.
Value 2: The aim is always to regain your brother or sister.
Often people avoid tough conversations because they are afraid of what will happen to the relationship. Sometimes we may have to be willing to lose a relationship to loved one, in order to regain our brother or sister in a healthier relationship. While it is to a person’s credit to overlook and offence (Proverbs 19:11), at other times to not confront is to not care. Sin is destructive of people, relationships and the church. Our goal in any confrontation is to “win our brother or sister”. Notice he does not say, “you have won the argument!” The highest value is winning the person.
Value #3 begin with gentleness and gradually work toward a more severe mercy
Doctor’s don’t choose the most invasive surgery first when treating a patient. And we should be gentle in our approach to dealing with sin in another’s life. Jesus teaches the steps; first confronting one-on-one. Then, if that doesn’t work, take along one or two witnesses. If that doesn’t work, involve the authorities of the church.
Some people attempt the one on one and find the confrontation ineffective. That doesn’t mean it is time to give up. Jesus gives us a range of assisted approaches to help restore the sinner and the broken relationship. When individual attempts at reconciliation fail, enlist the help of others in the church or your pastor. Some sins are as deep as a person’s childhood, some are due to severely hardened hearts, and a more severe mercy is needed to see heart change.
Value #4 Don’t write off a brother or sister in Christ as a “lost cause”.
We read about an excommunication of a brother in 1 Corinthians 5. While Paul encourages the congregation that the man should be “put out of their fellowship” for his immorality, the church discipline was done to hand the man over to Satan to experience the consequences of sin, “so that his spirit may be saved on the day of the Lord.” (1 Corinthians 5:5)
No one is a lost cause. We never know how God will work in a person’s life and heart. Do not be surprised if God calls us to forgive another as a testimony to the power of the gospel.
Value #5 The sweetest moments of Christian fellowship come after sin and reconciliation.
Jesus promises that he is present in the midst of “two or more” who gather in accountability. While these conversations are difficult, they are also holy, sacred ground. Jesus desires to see the people who he has called together become healed and restored by his grace. We have been entrusted with a ministry of reconciliation as the church.
Value #6 We are to demonstrate God’s grace with one another.
As the disciples contemplate Jesus teaching about speaking the truth in love to the sinner, they wonder how many times must they be willing to go through this process of restoration? Is there a statute of limitations or a seven strikes and you’re out rule? That would seem reasonable! But Jesus does not accept such a small display of grace. Jesus answered, “I tell you, not seven times, but seventy-seven times.” (Matthew 18:22)
Jesus goes on to tell the story of the unmerciful servant who was forgiven a debt he could never repay. Incongruantly, the servant was then unmerciful to a fellow servant who owed him a not insignificant amount of money, though nothing in comparison to the debt he had been forgiven. God expects us to be ambassadors of his grace to one another, in light of his abundant forgiveness to us. As we pray in the Lord’s Prayer, “forgive us our trespasses, as we forgive those who trespass against us.”
Is there someone in your life with whom you have a problematic relationship. How would Jesus encourage you to respond to the challenge? Sadly, in this sinful and fallen world not every relationship is salvaged and restored after sin. But one of the sweetest promises in the Bible is the promise of Jesus presence when two or more come together in unity and restoration. “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them.” (Matthew 18:19-20)
Healing for the Broken Heart
by Brooke Holt
Brooke’s Blog: Healing for the Broken Heart
Psalm 147:3: “The Lord heals the brokenhearted and binds up their wounds.”
None of us avoids a broken heart. We walk through life getting wounded. Some of us are wounded severely in childhood. From a very early age, we learn the defence mechanism of building walls to protect our hearts. Nevertheless, even guarded hearts get broken. Broken hearts are part of life in this fallen world.
Storming the Gates of Hell!
Sermon (listen now)
The gospel story of the confession of Peter at Caesarea Philippi marks a major turning point in the battle for the heart of the world’s people. The moment marks the first time a person, one man, Simon, confesses Jesus as Lord: “You are the Christ (Messiah), the Son of the Living God”. Jesus commends Simon as “Peter” (the name means rock) as the “Rock upon which I will build my Church.” As I indicated in my sermon (listen here), there are three, yea four, ideas as to what the Lord means by “this Rock”: Peter himself, the faith of Peter, or Jesus as the object of Peter’s faith. As I argued, all three are important for understanding the “this Rock”. Jesus is the Rock and having a rock-solid faith in Him will give a man a rock-solid character. They go together and should never be separated. There is a fourth element to the phrase “this Rock” we need to consider implied by the location of the Confession itself.
Jesus had taken the disciples into the heart of Paganism. Caesarea Philippi was a city which the rabbis warned, “No good Jew would ever enter!” Not only was it a city that was wrapped up in emperor worship. But it also had adopted the more base and perverse worship of the pagan god, Pan. At the base of the cliff face in Caesarea there is a grotto where a statue of Pan stood. And all manner of perverse rites of fertility and bestiality occurred there. This was the “Sin City” of the region. To make matters worse near the grotto stood the entrance of a cave which bore the name “The Gates of Hell” where access to the underworld was attained. To any good Jew, the city was perversely disgusting and place of tremendous satanic a
nd demonic activity.
So when Jesus says, “on this Rock I will build my Church”, was he indicating that the Church would be planted in the heart of that demonic capital, a Church that would storm the “Gates of Hell” and take the ground of a perverse Pagan city such as Caesarea Philippi for the Kingdom of God? Consider the next statement of Jesus, “And the gates of Hell will not stand against it.” Many in the Church of our day have a “sanctuary-refuge” concept about the church. The church is seen as the place of protective refuge where we escape the evil powers of the world and beyond. Now there is tremendous comforting truth in that perspective; however the Church is not merely a sanctuary. It is also a base of operations, an outpost, for the missionary expansion of the Church militant. The call of the Church is to take ground from Satan and evil powers. This world does not belong to him, but to Jesus. We do not merely defend against evil; we attack!
To the church was given the power to “bind and loose”. We are given weapons to bind the spiritual forces of evil and loose the chains of the human captives held within Satan’s strongholds, like Caesarea Philippi.
Consider this: who has ever been attacked by a gate? Gates are defensive in nature. The challenge to Peter and the Church is that Satan has set up his fortresses all over this world. Yet, the Church of Jesus Christ will storm the gates of these hellish strongholds. As we do, they will not stand. The ground will be taken. Satan’s minions will be bound, the people of God will be set free. Hell will not prevail.
Practically, how does this happen? It begins when, a man, woman or child stands up and confesses the Name of Jesus as Messiah and Son of God. At that moment, they have chosen sides. The Confession of Jesus is a flag planted in the ground for the Kingdom of Jesus. Jesus is Lord of all. Our job as the Church is to incarnate that reality in word and deed. As Jesus’ disciples revealed, many people could not bring themselves to fully submit their lives to Jesus as Lord of all. When Jesus asked, “Who do people say that the Son of man is?” The answers were all related to Jesus being a mere spokesperson for God, John the Baptist, or Elijah or one of the prophets.” Jesus asks, “But, who do you say that I am?” Simon replied, “You are the Christ (Messiah), the Son of the Living God.” Jesus wants submitted souls, not warm acknowledgements.
At the name of Jesus, every knee will bow and every tongue will confess that Jesus Christ is Lord. Do not fear the haunts of Hell. On the contrary, Jesus would have the church claim the darkest places on earth for his kingdom. People who live in places such as Caesarea Philippi need to be liberated from Satanic bondage and his stronghold. Only Jesus and the Spirit of the Living God can liberate souls in bondage.
One man or one woman, one child who stands in their place of business, community group or school, and raises the banner for Jesus will find the battle engaged. Start a bible study prayer group in a place governed by evil. That is what the early church did all over the Roman Empire. Peter led the fight in Rome, the capital of the Roman Empire! These bold Christians took the fight out and into the pagan strongholds. They stormed the Gates of Hell. Make no mistake Satanic strongholds do not go down without a fight. The devils and demons fight dirty. Victory belongs to the faith-filled. Christians who stand up with rock hard faith in the Lord Jesus Christ will prevail. The gates of Hell will not stand against the Church militant. Down the gates will go. And, go down they should!
Stapled Fruit
A man and his wife had an apple tree in their front yard that always produced rotten apples. Every year the apples would develop, every year the fruit would be inedible to its core. One year, he came up with a brilliant idea. He went to the grocery and bought a crate of beautiful good apples. While his wife was not looking, he removed all of the rotten apples and stapled the good apples to the tree.
The next morning he encouraged his wife to behold the tree. She was delighted; her tree was filled with beautiful good apples.
Image courtesy of pamsclipart.com
In the sermon this week, Jesus teaches his disciples that it is not what goes into the mouth that defiles but what comes out of the mouth. When they asked for an explanation, he revealed that he was talking about the human heart. The Pharisees dealt with externalities: clean hands, dietary laws. Jesus is concerned about what is going on in a person’s heart. The Pharisees are “fruit staplers” concerned only about religious externalities. They strive to make the outside look right which requires a lot of work because it involves maintaining a elaborate façade. The tree in the above story will continue to produce rotten fruit because its problem is systemic—in its root system. Cure the root system and you cure the tree. Deal with the heart issues and a person’s life will truly be clean!
The fundamental difference between the religion and Christianity is this key, key point. Jesus is the only one who can change the systemic problems of the human heart. We must have a vital relational connection to him or else we are just stapling fruit. Likewise, Christian leaders are not primarily religious leaders. The goal in Christian ministry should never be about stapling good fruit on rotten apple trees. Jesus referred to the Pharisees as the blind leading the blind. We are called to see beyond the fruit to the heart. Consequently, Christian ministers are called to be instruments of heart change not fruit change. When the Holy Spirit changes the heart, the fruit will naturally be transformed.
So how is heart change accomplished? First and foremost, it is by being in a loving, submissive relationship with Jesus. Secondarily, heart change will only be possible when we have the eyes to see beyond both the rotten fruit and the stapled fruit.
With those whom we rub shoulders with in community, the rotten apples will present themselves. The staples can’t hold for long. We may in those moments be tempted to pull the rotten apples off the tree and staple on the good fruit. No. Jesus would call us to address the systemic issue. He challenges us to go deeper to the root system. When we see the rotten fruit in our own lives or in the lives of those within our care, we are called to question the heart. Ask, “what is going on deep in the heart that would produce such fruit?”
Heart change requires brokenness, grief, repentance, renunciation of idolatry and forgiveness. It requires reliance on the ministry of the Holy Spirit. It requires submissive engagement with the Scriptures and prayerful conversation with Jesus Christ. Look at the fruits, but minister to the roots!
The Biblical Qualifications for a Bishop
On August 31, 2011, I gave a presentation (click here) to the people of St. Peter’s Episcopal Church about the Call of the Bishop. This teaching focused on the nature of the bishop’s call, the Biblical qualifications for bishops and Diocese search process. You can find those passages in 1 Timothy, Titus and 1 Peter. Click here for more information about the search for the next bishop of the Diocese of Central Florida.
(On May 19, 2011, I gave a similar presentation to the men’s group at The Cathedral Church of St. Luke about bishops in general and the search process specifically. Click here to listen.)
1 Timothy 3:1-7
1 Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. 2 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full[a] respect. 5 (If anyone does not know how to manage his own family, how can he take care of God’s church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.
Titus 1:5-9
5 The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you. 6 An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7 Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
1 Peter 5:1-4
1 To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: 2 Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.
You give them something to eat!
This Sunday we heard about Jesus feeding the 5,000 from Matthew 14:13-21. In the sermon (listen), we heard a challenge to spiritually feed the 5,000+ people living within one mile of St. Peter’s Episcopal Church. Almost 80% of them are not actively involved in corporate worship at any local congregation. Over 49% do not even consider themselves spiritual people. Do we have any compassion or care toward this large crowd who lives around us?
During the sermon, I read a challenging letter to our congregation. Let me give you a little background to help with understanding the significance of the letter.
The vestry and staff of St. Peter’s met in retreat on February 12th, 2011 to consider and pray about where the Lord is leading our congregation. As a way of thinking about our unique strengths and struggles, we used the model of Jesus’ letters to the seven congregations found in the Book of Revelation (chapters 2 & 3). Each letter follows a similar three point. Jesus first commends the congregation, he then has something “against” the congregation, and then he encourages the congregation on how to improve and be more faithful to his call.
So we asked ourselves the following… If Jesus were to write our church a letter:
- What would he commend about St. Peter’s?
- What would he have against us?
- What would he challenge us to do?
The fruit of the exercise was the following letter that was drafted by the vestry and staff during the retreat (I welcome your comments on it):
Jesus’ Letter to St. Peter’s Church in Lake Mary, FL: The Last Sunday after the Epiphany, the Transfiguration
Dear St. Peter’s:
You have trusted in me as your anchor in a turbulent world, by having a love for my Word, by having compassion for the “least of these”, by working together as my Body.
This one thing I have against you. You are ignoring my lost sheep because you are distracted by the busyness of the world and because of your pride rather than humility, and because you are too focused on yourselves rather than others. Therefore, my lost sheep perceive you as uncaring hypocrites.
I encourage you to surrender humbly to my call to the Great Commandment and the Great Commission:
“Love God with all you heart mind soul and strength.”
“Love your neighbor as yourself.”
“All authority in heaven and on earth had been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
Invite my people in the crowd and community gathered around you and welcome them into your fellowship.
As you think and pray about the 5,000+ people who live one mile around St. Peter’s Church, how can we reach out, invite and welcome them into our fellowship?
Transfiguration and the Prophetic Word
2 Peter 1:16For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 17For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18We ourselves heard this voice come from heaven, while we were with him on the holy mountain.
19So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, 21because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.
I offer to you an interpretation of this passage that runs counter to many commentaries (ok, all of them except Jerome Neyrey’s 2 Peter Commentary in the Anchor Bible Series):
The key question to ask about v. 19 where Peter writes “we have the prophetic message more fully confirmed”: Is Peter talking about the Old Testament “prophetic message” or the New Testament “prophetic message”?
Indeed, Peter is talking about New Testament prophecy—his own apostolic prophetic writings.
The whole section is written to validate Peter’s own written revelation of the nature and message of Jesus as Lord. “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty.”
Why choose the Transfiguration event experience to make such a point? Why not the resurrection, or some other miracle? Why? –For the same reason the Sinai narrative is included in Exodus and Deuteronomy.
The purpose of the Mount Sinai narrative is to validate the authority of Moses as the divine ambassador of the Law. Moses didn’t simply make up the Law and the Covenant. He received it from the King on the Holy Mountain. Therefore, the Law of Moses is Holy and should be listened to, followed and passed on from generation to generation as a perpetual covenant with Israel.
Likewise, the apostolic scriptures (writings) are not simply the “deep thoughts” by the Apostles (see v.20). The Apostles received divine authorization to be royal ambassadors by virtue of their presence on the Holy Mountain where Jesus was revealed to them in full majesty to be the Son of God (Psalm 2 being the inauguration psalm of the Messiah King). Peter solemnly encourages the church to “pay attention”(v.19) to the apostolic sacred writings, they are not made up, they are the words of God. Attentiveness to the “prophetic word” of the New Covenant Scriptures will bring forth the dawn of the Sun into the heart of the believer. (v.19)
The entire point of the 2nd Letter of Peter is a stern prophetic warning against false teachers and false prophets. Positively, it is a prophetic encouragement to adhere to the “the commandment of the Lord and Savior spoken through your apostles” (3:2) and a call to trust in the “precious and great promises” (1:4) announced in the Apostolic prophetic message.
As Peter writes in 1:14-15: “I think it right, as long as I am in this body, to refresh your memory, 14since I know that my death will come soon, as indeed our Lord Jesus Christ has made clear to me. 15And I will make every effort so that after my departure you may be able at any time to recall these things.”
Peter’s concern is to see the faithful persevere in growth in the character of the faith so that they would not fall. But rather by confirming their “calling and election”, they will be assured of a rich welcome in the eternal kingdom of the Lord and Savior Jesus Messiah!
The Apostle Peter’s entire concern in the letter is one of apostolic succession. Not in the fully developed sense of that technical term. More simply, Peter (just like Moses) knew that he was a “short timer” by the Lord’s revelation. It was imperative that he make sure that with his “exodus” from this life, the authoritative message of the Gospel and the Command of the Lord did not make its exodus with him.
The transfiguration event is an amazing glimpse into the true nature of Jesus as the divine King in human flesh. Wondrously, it gives us a glimpse of the glory that is yet to be revealed in us when we are full “participants in the divine nature”. (see 2 Pet. 1:4)
In this respect, the Mount of Transfiguration is for the New Covenant and its ambassadors the Apostles, what Mount Sinai was for the Old Testament and its ambassador, Moses.
Interestingly, 2 Peter as a book in the New Testament is one of the most criticized books in all of the New Testament. Many modern Commentators outright reject its Petrine authorship and its authenticity as a book in the Canon. In doing so they dull, no they mute, its condemnation of their false own teachings and licentious behavior. In many New Testament commentary series, strangely it is often the missing book. Nobody focuses on Second Peter.
One has to wonder what would happen if we would uncrumplethis little three chapter book from the trash bins to which modern scholarship has relegated it. Could the rediscovery of its canonical purpose be a moment not unlike Hilkiah finding the lost copy of the Law of Moses during the evil days of King Josiah the reformer of Israel? (2 Kings 22:8) Could it not speak profoundly to the needs and problems of the modern Church?
Indeed when Jude reflects back on the Second letter of Peter in his terse prophetic woe oracle, he calls the Church to “contend for the faith that was once for all entrusted to the saints.” Jude sounds the warning, “For certain intruders have stolen in among you, people who long ago were designated for this condemnation as ungodly, who pervert the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.” Are we not faced with the same?
In “the faith once for all entrusted to the saints”, we have a sacred trust, we are the successors of Peter and the prophetic word of the Apostles’ teaching. We would do well to be attentive to it. For to us is given the high calling to maintain unbroken apostolic succession to the faith that we have been entrusted.
As a sacramental act, we pass on that charge through the laying on of Episcopal hands in ordination and confirmation. A sacrament is an outward and visible sign of an inward and spiritual grace. Those Episcopal hands are not merely the symbol of the faith but also signify the substance of it going back to Peter and the command of the Lord. The laying on of hands in and of itself is meaningless ritual without the concurrent conveyance of the faith and the commitment to uphold and teach the sacred prophetic writings of Moses, the prophets and the apostles–the faith once for all entrusted, the faith received.
So we have the very firm prophetic word… We will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in our hearts.
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