- Repentance in response to the Messiah announced through the gospel,
- Renewal of mind and life (guided by the Scriptures),
- Revival through the pouring out of the Spirit as seasons of refreshing are sent to us by our risen Lord,
- Reformation as a critical mass in a given community begins to transform the culture through the ethical influence of the gospel (e.g. through the Sermon on the Mount of Matt 5 - 7).
We are discipling nations, teaching them the gospel, including its moral imperative. For example, we see in Rom 13 (even as Paul lays out a form of the Golden Rule taught by Moses and emphasised by Jesus):
Rom 13:8 [b]Owe nothing to anyone except to [c]love and seek the best for one another; for he who [unselfishly] loves his neighbor has fulfilled the [essence of the] law [relating to one’s fellowman]. 9 The commandments, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,” and any other commandment are summed up in this statement: “You shall love your neighbor as yourself.”Here, Paul has just taught the legitimacy of government, highlighting in v. 4 that the civil authority is God's servant tasked to do us good, defending the civil peace of justice. In that context, there is a legitimate power of taxation to fund a necessary service (which does not justify abuse of taxation power, no more than it justifies abuse of the sword to turn tyrant or invader and thief of nations).
10 Love does no wrong to a neighbor [it never hurts anyone]. Therefore [unselfish] love is the fulfillment of the Law.
11 Do this, knowing that this is a critical time. It is already the hour for you to awaken from your sleep [of spiritual complacency]; for our salvation is nearer to us now than when we first believed [in Christ].
12 The night [this present evil age] is almost gone and the day [of Christ’s return] is almost here. So let us fling away the works of darkness and put on the [full] armor of light. 13 Let us conduct ourselves properly and honorably as in the [light of] day, not in carousing and drunkenness, not in sexual promiscuity and irresponsibility, not in quarreling and jealousy. 14 But clothe yourselves with the Lord Jesus Christ, and make no provision for [nor even think about gratifying] the flesh in regard to its improper desires. [AMP]
Now, he turns to the individual, laying out financial responsibility then turning on a word to address core ethical principle in the immediate context of citizenship:
Rom 13:8b . . . he who [unselfishly] loves his neighbor has fulfilled the [essence of the] law [relating to one’s fellowman]. 9 The commandments, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,” and any other commandment are summed up in this statement: “You shall love your neighbor as yourself.”He has here drawn out a much broader application than just how Christians should act (though this is obviously his primary focus). For, we can already see in Rom 2 -- which is obviously background for Ch 13 -- how he speaks to what Francis Schaeffer aptly called "the man without the Bible":
10 Love does no wrong to a neighbor [it never hurts anyone]. Therefore [unselfish] love is the fulfillment of the Law. [AMP]
Rom 2:14 When Gentiles, who do not have the Law [since it was given only to Jews], do [c]instinctively the things the Law requires [guided only by their conscience], they are a law to themselves, though they do not have the Law.In short, neighbour-love recognises that fellow human beings are of like nature and so we recognise that there is a mutual duty of respect and avoiding harmful action. And so, it is no surprise to see, in the reformation era, how Canon Richard Hooker picked up a principle that would then be used by Locke in his Second Treatise on Civil Government as he set out to ground what would become modern liberty and democratic self government:
15 They show that the [d]essential requirements of the Law are written in their hearts; and their conscience [their sense of right and wrong, their moral choices] bearing witness and their thoughts alternately accusing or perhaps defending them 16 on that day when, [e]as my gospel proclaims, God will judge the secrets [all the hidden thoughts and concealed sins] of men through Christ Jesus. [AMP]
[2nd Treatise on Civil Gov't, Ch 2 sec. 5:] . . . if I cannot but wish to receive good, even as much at every man's hands, as any man can wish unto his own soul, how should I look to have any part of my desire herein satisfied, unless myself be careful to satisfy the like desire which is undoubtedly in other men . . . my desire, therefore, to be loved of my equals in Nature, as much as possible may be, imposeth upon me a natural duty of bearing to themward fully the like affection. From which relation of equality between ourselves and them that are as ourselves, what several rules and canons natural reason hath drawn for direction of life no man is ignorant . . . [This directly echoes St. Paul in Rom 2: "14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them . . . " and 13: "9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law . . . " Hooker then continues, citing Aristotle in The Nicomachean Ethics, Bk 8:] as namely, That because we would take no harm, we must therefore do none; That since we would not be in any thing extremely dealt with, we must ourselves avoid all extremity in our dealings; That from all violence and wrong we are utterly to abstain, with such-like . . . ] [Eccl. Polity ,preface, Bk I, "ch." 8, p.80, cf. here. Emphasis added.] [Augmented citation, Locke, Second Treatise on Civil Government, Ch 2 Sect. 5. ]Thus, Hooker calls Aristotle to the stand, illustrating the force of the point.
Of course, all of this is anchored in the principle that we are all created in the image of God, endowing us with a common moral worth that entitles us to binding moral expectations of respect and mutual support. When a culture undermines that insight of sharing a common nature and worth through being created in God's image, it undermines this moral fabric that promotes the civil peace of justice even more than the mere sociopathy of benumbed conscience explains. For, there is a big difference between turning from generally acknowledged principle and utterly undermining it through notions of survival of the fittest and the like.
(Resemblance to what has been going on with our civilisation as evolutionary materialistic scientism came to dominance over the past 160 years is NOT coincidental.)
Now, you will note how I have emphasised scripture above. That, too, is no coincidence, as we may see from 2 Tim 3:
2 Tim 3: 12 Indeed, all who delight in pursuing righteousness and are determined to live godly lives in Christ Jesus will be hunted and persecuted [because of their faith]. 13 But evil men and impostors will go on from bad to worse, deceiving and being deceived.The central importance of scripture and of sound instruction in them from childhood could not be plainer.
14 But as for you, continue in the things that you have learned and of which you are convinced [holding tightly to the truths], knowing from whom you learned them, 15 and how from childhood you have known the sacred writings (Hebrew Scriptures) which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus [surrendering your entire self to Him and having absolute confidence in His wisdom, power and goodness].
16 All Scripture is God-breathed [given by divine inspiration] and is profitable for instruction, for conviction [of sin], for correction [of error and restoration to obedience], for training in righteousness [learning to live in conformity to God’s will, both publicly and privately—behaving honorably with personal integrity and moral courage]; 17 so that the [a]man of God may be complete and proficient, outfitted and thoroughly equipped for every good work. [AMP]
This is why I find it astonishing that so often nowadays, we simply are not guided by scripture in our thought, speech, planning, action. At individual level and as churches, including as we act to carry forward the mission of the church. For capital example, we too often seem to have separated discipleship from Christian commitment, as though it were an advanced topic for the few. The above brings out that we have too often overlooked that per Rom 2 biblical ethics speaks to every man, starting with the voice of conscience.
Indeed, that is how as we preach the gospel we may bring out the guilt that we all have as sinners -- we are not imposing arbitrary, novel rules from without then demanding obedience as we set out to establish a Christo-fascist theocracy. No, the premise of mutual neighbourliness and moral duty to do no harm is deeply implanted and is quite reasonable, if we would but acknowledge our common, morally freighted nature.
Thus, the man open to responsible reason and principle will see that neighbour-harm expresses wrong and points to guilt before our common Creator, Lord and Judge.
Thus, too, the amnesty of the gospel makes sense, and we have a further duty of repentance and renewal, leading to Spirit-empowered reformation of the community bringing it from demonic riots of suicidal chaos to a just civil peace that receives blessing and transformation.
Reformation of families, institutions, communities and nations as people respond to the gospel is patently implied by the gospel and our discipling mandate. And though the demonic riot may resist that and seek to drive it out or confine it to a despised minority, at minimum we see a plain call to creating a godly counter-culture of light shining in an en-darkened world:
Eph 4:17 So this I say, and solemnly affirm together with the Lord [as in His presence], that you must no longer live as the [unbelieving] Gentiles live, in the futility of their minds [and in the foolishness and emptiness of their souls], 18 for their [moral] understanding is darkened and their reasoning is clouded; [they are] alienated and self-banished from the life of God [with no share in it; this is] because of the [willful] ignorance and spiritual blindness that is [deep-seated] within them, because of the hardness and insensitivity of their heart.Observe, too, Paul as he speaks to the leading lights in Athens, c. AD 50:
19 And they, [the ungodly in their spiritual apathy], having become callous and unfeeling, have given themselves over [as prey] to unbridled sensuality, eagerly craving the practice of every kind of impurity [that their desires may demand].
20 But you did not learn Christ in this way!
21 If in fact you have [really] heard Him and have been taught by Him, just as truth is in Jesus [revealed in His life and personified in Him], 22 that, regarding your previous way of life, you put off your old self [completely discard your former nature], which is being corrupted through deceitful desires, 23 and be continually renewed in the spirit of your mind [having a fresh, untarnished mental and spiritual attitude], 24 and put on the new self [the regenerated and renewed nature], created in God’s image, [godlike] in the righteousness and holiness of the truth [living in a way that expresses to God your gratitude for your salvation]. [AMP, and keep on reading!]
Ac 17:16 Now while Paul was waiting for them at Athens, his spirit was greatly angered when he saw that the city was full of idols.
17 So he had discussions in the synagogue with the Jews and the God-fearing Gentiles, and in the market place day after day with any who happened to be there. 18 And some of the [b]Epicurean and Stoic philosophers began to engage in conversation with him. And some said, “What could this idle babbler [with his eclectic, scrap-heap learning] have in mind to say?” Others said, “He seems to be a proclaimer of strange deities”—because he was preaching the good news about Jesus and the resurrection.
19 They took him and brought him to the [c]Areopagus (Hill of Ares, the Greek god of war), saying, “May we know what this [strange] new teaching is which you are proclaiming? 20 For you are bringing some startling and strange things to our ears; so we want to know what they mean.”
21 (Now all the Athenians and the foreigners visiting there used to spend their [leisure] time in nothing other than telling or hearing something new.)
Sermon on Mars Hill
22 So Paul, standing in the center of the Areopagus, said:
“Men of Athens, I observe [with every turn I make throughout the city] that you are very religious and devout in all respects.
Athena in the Parthenon, sponsoring goddess of
pagan Athens (HT: The History Hub)
23 Now as I was going along and carefully looking at your objects of worship, I came to an altar with this inscription: ‘TO AN [d]UNKNOWN GOD.’
Therefore what you already worship as unknown, this I proclaim to you.
24 The God who created the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He [e]served by human hands, as though He needed anything, because it is He who gives to all [people] life and breath and all things. 26 And He made from one man every nation of mankind to live on the face of the earth, having determined their appointed times and the boundaries of their lands and territories.
27 This was so that they would seek God, if perhaps they might grasp for Him and find Him, though He is not far from each one of us. 28 For in Him we live and move and exist [that is, in Him we actually have our being], as even some of [f]your own poets have said, ‘For we also are His children.’
29 So then, being God’s children, we should not think that the Divine Nature (deity) is like gold or silver or stone, an image formed by the art and imagination or skill of man.
Here, Paul lays out an appeal to our common humanity, shaped in the image of God, our common Father. He then highlights sinful error and its patent absurdity, here, idolatry. He then calls the nations to REPENTANCE (thus transformation) in light of eschatological JUDGEMENT -- and yes that is directly the first and the last of the Heb 6:1 - 2 first principles.30 Therefore God overlooked and disregarded the former ages of ignorance; but now He commands all people everywhere to repent [that is, to change their old way of thinking, to regret their past sins, and to seek God’s purpose for their lives], 31 because He has set a day when He will judge the inhabited world in righteousness by a Man whom He has appointed and destined for that task, and He has provided credible proof to everyone by raising Him from the dead.” [AMP]
That judgement is proved to us by Jesus' RESURRECTION as witnessed by the 500 of 1 Cor 15.
And yes, that is now three of the six principles deeply, explicitly embedded in an evangelistic presentation -- a presentation to pagan men ignorant of the scriptures. Where, faith is the flip side of repentance, one will be baptised as a covenant act of Christian discipleship and hands will be imposed in prayer and blessing. These are points to ponder before dismissively consigning the list to the OT order.
As, frankly, I have seen done too often by commentary authors who should know much better.
This brings me back to a tighter focus on the issue of being guided by Scripture and motivated by what it teaches, implies and instructively exemplifies.
Here in Acts 17 is a direct apostolic example illustrating on one hand that all men are under God's call to repentance, illuminated by the principles of conscience. On the other, in bringing the attention of these men -- pagans -- to the gospel, we demonstrably see a C1 catechism for discipleship from Heb 6:1 - 2 in action.
We also observe that the resurrection of Jesus is shown to be the offer of proof for the gospel, directly implying the relevance of 1 Cor 15 (addressed to the people of the very next pagan town Paul preached in):
1 Cor 15:1 Now brothers and sisters, let me remind you [once again] of the good news [of salvation] which I preached to you, which you welcomed and accepted and on which you stand [by faith].
2 By this faith you are saved [reborn from above—spiritually transformed, renewed, and set apart for His purpose], if you hold firmly to the word which I preached to you, unless you believed in vain [just superficially and without complete commitment].
3 For I passed on to you as of first importance what I also received,
to Cephas (Peter), then to the [a]Twelve. 6 After that He appeared to more than five hundred brothers and sisters at one time, the majority of whom are still alive, but some have fallen asleep [in death]. 7 Then He was seen by James, then by all the apostles, 8 and last of all, as to one [b]untimely (prematurely, traumatically) born, He appeared to me also . . . .
- that Christ died for our sins
- according to [that which] the Scriptures [foretold], 4 and
- that He was buried, and
- that He was [bodily] raised on the third day
- according to [that which] the Scriptures [foretold], 5 and
- that He appeared . . .
11 So whether it was I or they, this is what we preach, and this is what you believed and trusted in and relied on with confidence. [AMP]
Notice, sacred tradition (the official summary testimony of the Twelve and of the Jerusalem Church, c. 35 - 38 AD), formally received and solemnly handed on as of first importance. A tradition in effect recited, with six emphatic points, two of them being about fulfillment of OT prophecies [cf. Isa 52 - 53 for the capital example], then again emphasised as "THIS IS WHAT WE PREACH."
Now, a question: is this the core, emphatic, of first importance substantial teaching and preaching of our churches today, hammered home as ABC principles?
Fair comment, no.
On the whole, we simply are not that systematic, nor do we have a balanced emphasis compared to what we can see laid out. We are neither making our case systematically nor soundly, systematically instructing in basics of the gospel or of discipleship as the outworking of penitent faith. Indeed, even our follow up classes for instructions of young converts (if we have such!) and our Sunday school programmes lack that balance. (And I am not even at the level here, of a sound learning of the underlying theological system as is aptly summarised in the Nicene Creed.)
I am also going to bet that too often we do not find ourselves compelled, propelled to action by the simple sound exposition (or reading) of scripture, much less by the associated drawing out of principles, systematic frameworks and strategies. That's a worrying sign.
This already points to the need for repentance, renewal and institutional reformation of our churches across the Caribbean and beyond. The mission of the church to the Caribbean is in need of deep reformation.
Let me go on, pointing to the fullness of Christ theme that I first saw in Eph 1 and 4 over 30 years ago and which have been at the heart of how I have thought, taught, spoken and presented ever since as a key point of that needed deep reformation. Too often, only to have polite listening followed by inaction and even institutional inertia.
The key texts are plain enough, let us simply read (as I pointed out a few blog posts ago):
Eph 1:17 [I always pray] that the God of our Lord Jesus Christ, the Father of glory, may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him [for we know the Father through the Son].
18 And [I pray] that the eyes of your heart [the very center and core of your being] may be enlightened [flooded with light by the Holy Spirit], so that you will know and cherish the [f]hope [the divine guarantee, the confident expectation] to which He has called you, the riches of His glorious inheritance in the [g]saints (God’s people), 19 and [so that you will begin to know] what the immeasurable and unlimited and surpassing greatness of His [active, spiritual] power is in us who believe.
These are in accordance with the working of His mighty strength 20 which He [h]produced in Christ when He raised Him from the dead and seated Him at His own right hand in the heavenly places, 21 far above all rule and authority and power and dominion [whether angelic or human], and [far above] every name that is named [above every title that can be conferred], not only in this age and world but also in the one to come.
22 And He [i]put all things [in every realm] in subjection under Christ’s feet, and [j]appointed Him as [supreme and authoritative] head over all things in the church, 23 which is His body, the fullness of Him who fills and completes all things in all [believers] . . . .
Eph 4:9 (Now this expression, “He ascended,” what does it mean except that He also had previously descended [from the heights of heaven] into the lower parts of the earth? 10 He who descended is the very same as He who also has ascended high above all the heavens, that He [His presence] might fill all things [that is, the whole universe]).
11 And [His gifts to the church were varied and] He Himself appointed
some as apostles [special messengers, representatives (--> ambassadors of the kingdom)],some as prophets [who speak a new message from God to the people],some as evangelists [who spread the good news of salvation], andsome as pastors and teachers [to shepherd and guide and instruct],12 [and He did this] to fully equip and perfect the saints (God’s people) for works of service, to build up the body of Christ [the church]; 13 until we all reach oneness in the faith and in the knowledge of the Son of God, [growing spiritually] to become a mature believer, reaching to the measure of the fullness of Christ [manifesting His spiritual completeness and exercising our spiritual gifts in unity].14 So that we are no longer children [spiritually immature], tossed back and forth [like ships on a stormy sea] and carried about by every wind of [shifting] doctrine, by the cunning and trickery of [unscrupulous] men, by the deceitful scheming of people ready to do anything [for personal profit].
15 But speaking the truth in love [in all things—both our speech and our lives expressing His truth], let us grow up in all things into Him [following His example] who is the Head—Christ.
16 From Him the whole body [the church, in all its various parts], joined and knitted firmly together by what every joint supplies, when each part is working properly, causes the body to grow and mature, building itself up [b]in [unselfish] love. [AMP]This lays out the operational form of the church's mandate.
Jesus came, descending, serving, dying, rising and ascending to fill all things [panta]. He is ascended Head of the church, his body, the fullness of him who fills everything in every way. To effect this, he sent out apostles, prophets, evangelists, shepherds and teachers who work to equip God's people for works of service. Then as we work together in unity (thus love) and in the knowledge of the Son of God, we more and more grow up in all things into his fullness. A fullness that as vv 17 - 24 of Eph 4 highlight will penetrate first our own lifestyle then will naturally spread to impact on the community as a critical mass grows. Though, obviously, this will be resisted -- even to violence -- by those caught up in the demonic riot.
Nor does this stop at the local community. Every Jerusalem has a Samaria and a world beyond, even to its uttermost parts. That calls for a win-nurture-send, globally spreading dynamic of discipleship:
. . . expanding:
Where, the instructive example of Antioch speaks to us also:
Recall, this church was founded by refugees from Jerusalem, c 33 - 35 or 36 AD. By the early to mid 40's, as men likely moved by the case of Cornelius' conversion arrived and reached out to the pagans, the mother church sent a delegation to assess. Barnabas joined the new movement and went searching for Paul, bringing him to help strengthen through sound teaching. After about a year, relief efforts and missionary campaigns were undertaken. For centuries thereafter, Antioch (BTW, reputedly no. 3 city in the C1 Roman Empire after Rome and Alexandria) was a main centre of the faith.
So now, let us ask, where are we?
The answer clearly comes back: in need of strengthening.
Indeed, in need of reformation through renewal of the churches and heaven-sent revival, rooted in repentance.
So, now, can we open our hearts, consciences and minds to the instructional, corrective, training voice of God through the scriptures?
Brothers, sisters, let us repent. END
