Category Archives: Discipleship

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Why the Struggle of Romans 7 Should Not Be Applied to the Christian Experience

I struggle with sin. You struggle with sin. We all struggle with sin. We won’t be sinless until life on earth is over. But as we trust and follow Jesus, through the work and power of the Holy Spirit, we CAN “walk in newness of life.”

Romans 7

 

The Problem with Romans 7

Over the years I’ve heard (and mistakenly taught) Romans 7 described as the Christian struggle with sin. “I can’t do what I want to do, I do what I don’t want to do.” But is that what the Apostle Paul was talking about? I do not believe so.

This post lays out the issue and context of Romans 7. The next post or two will lay out what I believe are the correct biblical arguments for sin the life of Christians, and the how-to of Christian growth.

 

Romans 7: The issue seems clear

Paul is answering the rhetorical question stated in Rom 7:13a, “Did that good thing [Mosaic Law] become death to me?” The answer is clearly no. This is a common occurrence in Paul’s letters. Similar questions occur in Rom 3:1, 9; 6:1, 15; 7:7; 11:1, 11, in each case introducing an argument.

Is it clear from the question in 7:13 and the connectives and concepts following that 7:13b-25 is an answer to 7:13a. Therefore, this passage (7:13b-25) is an answer to a question regarding the Mosaic Law, since there can be no doubt that the good thing refers to the Law.

  • The issue in the entire book concerns the Mosaic Law vs. faith.
  • The immediate context (7:1ff) discusses the Mosaic Law.
  • The word law (nomos) is used approx. 195 timed in the NT. 180 times it refers to the Mosaic Law.  The few remaining uses refers to a principle, OT Scripture, or the Law of Christ = love (Jn 13:52).  None of these are viable options in Rom 7:13.

The issue at hand concerns the Mosaic Law and answers the question, “Did the Mosaic Law become death to me?” The issue is not specifically sanctification. The approach is similar to Rom 6:1 and 15, which are not discussing sanctification per se, but in each case is answering a specific objection in the form of a question.

 

The Subject of Romans 7: Inability to Keep the Law

The answer to the question raised in 7:13a is that the Law is not death. The Law manifests the sinfulness of sin, since sin used God’s good Law to produce death in the individual.

Verses 14-25 give further details that explain the answer. The individual agrees with the Law and its requirements. He serves the Law with his mind, etc. (v. 25). However, he is unable to meet the requirements of the Law.

This passage makes it clear that the trouble is not with the Law, but with the individual. The Law is holy, and good, but the individual is subverted due to sin. The same basic issue is described in both 7:7-12 and 7:13-25. Chapter 7 explains that the problem with the Law is that it is weak through the flesh.

 

Romans 7 Only Fits the Non-Christian

 Note, this person:

  • is “sold under sin” (v. 14)
  • does not do the good requirements of the Law as he desires, but does that which he does not desire
  • is not able to accomplish the good he desires (vv. 15-18)
  • is captive to the sin in his members (v. 23)

His mind agrees with the Law, but he cannot meet its requirements (v. 25). The situation described in Rom 7:13-25 is precisely the situation of the non-Christian man, according to Rom 7:5. However, the Christian man has been delivered from this (7:4-6).

The non-Christian man is described as in the flesh (7:5) and contrasted with the Christian. The same description fits Rom 8:7-8 where the non-Christian is described as not able to be in subjection to the Law, as in the flesh (cf. 7:5), and is contrasted with the Christian, who is in the Spirit.

The non-Christian is a slave to sin (6:17). In contrast, Rom 6:14 explicitly states that the Christian is not under the domination of sin (as the man is in 7:13-25). According to 6:14-15 he is not under the Law, has been freed from servitude to sin (6:18, 22), and has fruit unto sanctification rather than unto death (6:21-22).

All of the descriptions of the non-Christian fit the man in 7:13-25, but none of the descriptions of the Christian apply to 7:13-25.

This description is in conformity with the function of the Mosaic Law. The individual concerned is under the Law, not grace. Rom 3:19 says that no flesh is saved by the Law, but through the Law is the knowledge of sin; this is precisely the issue in Rom 7.

Romans 4:15 says “…the law brings wrath. And where there is no law there is no transgression.”

Romans 5:20 states “The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more.”

Romans 6:14 “For sin shall no longer be your master, because you are not under the law, but under grace.” This verse indicates that being under the Mosaic Law allows sin to work in the non-Christian to bring forth death (as in Rom 7).

Romans 8:7-8 “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. 8 Those who are in the realm of the flesh cannot please God.” These verses indicate that the non-Christian is not able to obey the Law (as the person in 7:13-25).

The Christian is not under the Law nor does he have any obligation to the Law, nor would Paul spend six chapters proving this point and then place a Christian under the Law in chapter 7. See the direct statements in Rom 6:14, 15; 7:4, 6; 8:3 (cf. Gal 3:23-24). The fact that this man is attempting to meet the requirements of the Mosaic Law is contrary to Paul’s description of a Christian.

 

The Overall Context of Romans 7

The context is not sanctification, as is often assumed. It is a series of rhetorical questions serving as objections to salvation apart from the Law. Paul answers each of these questions. Romans 7:13 is one of these questions followed by the answer.

Notice that the statements regarding the Law, in Rom 3:19-20; 4:15; 5:20; and 6:14, are explained or culminate in Rom 7:7-25. As is common in Paul’s rhetorical “questions and answers” the answer is summarized immediately (7:13b) followed by a more detailed explanation.

The questions in Rom 7:7 and 13 are “paired” as those are in 3:1, 9; 6:1, 15; 11:1, 11 and therefore fit the pattern of Romans. To regard 7:13-25 as “non-Christian” is not “unnecessary duplication” of 7:7-12 but typical of Romans. Not only the questions, but also the answers are similar.

 

Summary of Romans 7

  • Romans 7:7-25 is one context. The same basic rhetorical question is asked in 7:7 and 7:13. Why divide the passage into two contrasting situations? The individual in 7:7-12 is the same as in 7:13-25.  There are no indications otherwise. Why change from non-Christian to Christian without any indication of the change? The questions, answers, situation and response of the individual in 7:7-12 are the same as that of the man in 7:13-25.
  • The state described in 7:5 fits that of the individual in 7:13-25. In 7:5 this refers to a pre-Christian state.
  • If this is a Christian, why does he still look for deliverance and not know where to turn (7:24)?
  • Paul is demonstrating the impotence of the Law in Romans chaps 1-6; if this man is a Christian it demonstrates the impotence of the Gospel.
  • This chapter concerns the Law specifically and not the gospel or spiritual truth in general. When did Paul try to keep the Law after he became a Christian? If this refers to a Christian then it can refer only to Christians who try to keep the Law. In any case it does not refer to the old vs. the new nature.
  • The case in chap 7 is hopeless, absolute slavery to sin. This cannot be reconciled with the description of a Christian in the rest of the NT.
  • The point of chap 7 is not that there is a struggle, but that there is incapacity; therefore, the law cannot work. This is an explanation of the reason the Law cannot save, it is weak through the flesh (8:3).
  • Why is a Christian trying to keep the Law? There is not the slightest implication that this man is wrong in attempting to keep the Law, nor that his motives and objectives are improper.
  • Romans chaps 6, 7:1-6, and 8:1-4, etc., explicitly state that once a man is a Christian he is no longer in the position of 7:13-25.

 

More to Come

The next two posts will lay out what I believe are better biblical reasons Christians struggle with sin. Then HOW we battle with sin and live in victory.

 

QUESTION: Is this kind of study/post helpful? Why or why not? THANK YOU ahead of time for your comments and feedback!

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Why The Dare2Share Reverse Tour is a Must

For the last 16 years I’ve spent a large part of my time working with teenagers. I’ve attended a zillion camps, retreats, and conferences. Many are good but don’t help much in the long run. A few rise to the top. ONE kills it when it comes to training teens how to live, own, and share their faith in Jesus: Dare2Share!

Dare2Share

 

Tonight our church will take 32 teens and 10 adults to Woodbridge, VA for the Reverse Tour conference. If you, your church, or anyone you know works with or cares about teenagers, consider Dare2Share and their conferences as a must for your ministry toolbox.

 

Young People Need a Vision Worth Dying For

Stats give us the dim picture of the way this generation is being lost. Youth are flocking AWAY from the church by droves. And for some good reasons.

At the core young people need a HUGE vision. They want a vision for their lives that’s worth dying for. Something beyond themselves.

Duh!

How about the mission of Jesus?

Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 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, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” (Matthew 28:18-20)

Making disciples of all nations is a pretty big vision! Living a missionary life is huge. Putting God’s glory on display, helping peers find Jesus, and seeing broken lives restored, healed, & transformed is huge!

What message are we sending the youth of this generation?

 

Dare2Share Can Help

I’ve been taking teens and parents to Dare2Share conferences since 2007. There is NO conference that trains teens to know, own, live, and share their faith in Jesus like D2S. It’s an annual event for us. Dare2Share training is a core part our philosophy of evangelism.

 

Why Am I So Committed to Dare2Share?

 1. Theologically rich teaching. Greg Stier and the D2S team don’t teach fluff. They teach from the Bible and a solid evangelical and conservative theology. They don’t harp on non-essentials, so all are welcome and no-one is alienated. They aren’t boring either!

2. Equipping teens to actually live out the gospel. This is not for those wanting to fill notebooks. Although the content is great. D2S gets teens sharing and engaging people. They do this in and throughout the conference. Then they give practical ways to keep the momentum going after the conference ends.

3. Relevant: music, teaching, use of media, drama. Hip-hop artist and poet Propaganda (@prophiphop) brings it! Greg Stier (@gregstier) and Zane Black (@zaneblack) engage and communicate in engaging and relevant ways. Worship led by the Desperation Band (@desperationband). Drama is done with excellence. Effective use of multimedia keeps and captures the attention of all.

4. Commitment to leaders: D2S is committed to helping, encouraging, and training leaders. Saturday morning they have a session devoted to leaders. It’s always GREAT!

5. The size and scope of the event:  makes teens feel like their not alone in the mission of Jesus. Our teens are always encouraged and leave believing God wants to and will use them.

 

Reverse Tour Preview

Theme: “Equip your teens to drive in Reverse” – based on the OT book/character Daniel

  • To dream a different dream
  • To take a different stand
  • To live a different kind of life

 

Tweets and Summary

Throughout the weekend I will tweet using #reversetour. Then I’ll write a summary to share on Monday.

I can’t wait to see what God will do and how our group and the 3000 others will respond. One thing I know: the gospel will be unleashed!

 

QUESTION: What tool(s) do you use to equip teenagers to live as witnesses in their world? How well does it work?

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The Power You Need to Be a Witness

Yesterday’s was day 21 of the 40 day #LentChallenge. The readings covered the book of Acts chapters 1-6. It’s one of the most exciting stories in human history. Jesus giving His last words before ascending. Then the explosion of the church!

Power

One familiar verse caught my attention. Then three things happened throughout the day to confirm what God was saying to me.

Bottom line: I need the power of the Holy Spirit to BE a witness. And so do you.

Fallen behind or haven’t started the #LentChallenge? Margaret Fienberg has a great post today, What to Do When Procrastination Gets the Best of You.

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What Do You Want From God?

Have you every thought about that? What is it that you want from God? What do you want Him to do in you, for you, and through you? Three times in my #LentChallenge reading this week Jesus asked questions that have me thinking and rethinking about what I want from God.

what do you want

 

1.What do you want me to do for you?

In Luke 18:38 Jesus encounters a man born blind who calls out to Jesus for mercy.

“Son of David, have mercy on me!” (Luke 18:38)

Then Jesus asked the man,

What do you want me to do for you? (Luke 18:41)

Wasn’t it obvious? The man was blind. He wanted to see. Why would Jesus have asked him such a ridiculously obvious question?

 

2.What do you want?

In John 1 some disciples of John the Baptist encounter Jesus, their Messiah. When John saw Jesus passing by he said, “Look, the Lamb of God!” (John 1:36)

Notice what happened next,

When the two disciples heard him say this, they followed Jesus. Turning around, Jesus saw them following and asked, “What do you want?” (John 1:37-38)

 

3. Do you want to get well?

In John 5 Jesus encounters a man who was an invalid for 38 years. He was hanging out at the Sheep Gate pool. If he could only get into the pool he could be healed. But no one helped him… until he met Jesus.

When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” (John 5:6)

 

What God wants from us

Why did Jesus ask:

What do you want me to do for you?

What do you want?

Do you want to get well?

 

Jesus didn’t force His way into their lives. And He won’t force His way into ours. He asked the questions to elicit faith. Jesus wants to SEE faith.

Why pray? Doesn’t God already know what we need before we ask (Matt 6:8)? Yes! In Matt 6 Jesus teaches that we should not babble on and on. The length of prayer is not relevant. It’s the object of our faith in prayer that’s key.

Prayer demonstrates that we believe and trust God. That’s what He wants.

 

What do you want from God?

Read these verses carefully,

Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 8 For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.

9 Which of you, if your son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

The verbs in v. 7 are participles and should be read “keep asking,” “keep seeking,” and “keep knocking.” God wants us to spend time developing these habits.

 Are you ASKING?

Are you SEEKING?

Are you KNOCKING?

Jesus wants you to tell Him what you want. Not like a genie in a bottle. Not with selfish motives. But He wants to know what you want Him to do in and through you.

What are you waiting for, go tell Him!

 

QUESTION: What do you want Jesus to do for you?

 

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God is Your Abba, Not Your Daddy!

Yesterday I posted the first part of this article HERE. This will make more sense if you read that first.

God is often referred to as “Daddy.” This is taken from the Aramaic word Abba, used three times in the New Testament. Is daddy an appropriate way to view God? Here is part two of why I think not.

Abba

 

Use of Abba by commentators

Commentators Bruce,[1] Boice,[2] Harrison,[3] Lane,[4] and Wessel[5] follow and quote Jeremias and the interpretation that abba is some sort of term of endearment, the speech of a young child, such as “daddy.” Unfortunately many preachers and teachers rely on these resources to be their authority on the text of Scripture on a regular basis.

Moo seems to avoid the problem altogether in his expansive commentary on Romans and says very little about the use and background of abba in 8:15. In a footnote he mentions that abba has been found in prayers at Qumran and should not be restricted to the speech of little children to their fathers. He notes Barr’s “Abba Isn’t Daddy,” but also notes the criticism of this by Fee.[6] He appears to avoid a clear position on the matter and instead leave the options open.

 

Use of Abba in lexicons, dictionaries, and encyclopedias

Several lexicons, dictionaries, and encyclopedias will be evaluated below. As stated above, these are significant because pastors and teachers who desire an accurate understanding of the biblical texts heavily rely them upon.

BDAG

This dictionary says that abba is a “term of endearment.”[7] There is little evidence given for this meaning, which relies heavily upon the work of Jeremias.

NIDTT

Brown begins by saying that abba is originally a word derived from baby-language. After a baby is weaned, he says, “it learns to say abba (daddy).”[8] He goes on to say that this childish meaning receded over time and abba, “acquired the warm, familiar ring which we may feel in such an expression as ‘dear father.’”[9] He also leans heavily on Jeremias, almost directly quoting him.[10] He seems to ignore the use and background of the word in his conclusion.

Eerdman’s Dictionary of the Bible

Mowery points out that both young children and grown children call their fathers “abba.” [11]  Therefore, abba does not mean “daddy.”  It should be translated “the father,” or “my father.”  Mowery is correct in his conclusion, though his article lacks evidence.

TDNT

Kittel says that Jesus used “the speech of the child to its father.”[12] He also says that according to the Syrians Chrysostom, Theodorus, and Theodoretus, it was the term “little children used to call their fathers.”[13] He shows the use of abba, in Judaism and mentions the use in the Targums. He also suggests that it is likely that in all cases where Jesus calls upon God as father, abba was originally used. This is followed by Jeremias, but lacks any textual evidence. Kittel’s conclusion is vague as he does not give a translation of abba. Rather, he says that the term “shows how this Father-child relationship to God far surpasses any possibilities of intimacy assumed in Judaism, introducing indeed something which is wholly new.”[14]  The concept of intimacy fits with the interpretation of a term of endearment. Jeremias probably relied upon Kittle’s work and further developed this view.

 

Conclusion

After evaluating the published literature and analyzing the use of abba in the NT and Hebrew OT, the Aramaic meaning of abba as used in the NT should be “my father.” Unfortunately the influence of Jeremias has been widespread and his teaching of abba as a term of endearment, “daddy,” is well entrenched in many of the hearts and minds of western Christians. Such influence may add to the lack of reverence and honor that exists in the Church. It is not wrong for a person to think of their relationship with God as that between child and father. But this must be balanced with a deep sense of humility, respect, and reverence, so often lost in the consumer age of twenty-first century Christianity.

Jesus’ use of abba, and Paul’s teaching in the context of adoption should give the reader great joy in knowing God as father. Every person who puts their faith in Jesus is adopted into the family of God. Each child then has the privilege of calling upon him as abba. No matter what a person’s biological family background, all who trust in Jesus for eternal life by faith gain adoption into God’s family can call upon him as abba, “my father.”

 

QUESTION: How does taking abba as MY FATHER vs. “daddy” make a difference to you?

 

[1] F. F. Bruce, The Epistle to the Galatians (NICNT; Grand Rapids: Eerdmans, 1982) 199-200.

[2] James Montgomery Boice, “Galatians,” The Expositor’s Bible Commentary (ed. F. Gaebelein; 12 vols.; Grand Rapids:  Zondervan, 1984) 10:473-475.

[3] Everett F Harrison, “Romans,” The Expositor’s Bible Commentary (ed. F. Gaebelein; 12 vols.; Grand Rapids:  Zondervan, 1984) 10:92-93.

[4] William Lane, The Gospel According to Mark (NICNT; Grand Rapids:  Eerdmans, 1974) 517-518.

[5] Walter W. Wessel, “Mark,” The Expositor’s Bible Commentary (ed. F. Gaebelein; 12 vols.; Grand Rapids:  Zondervan, 1984) 8:763-764.

[6] Douglas Moo, The Epistle to the Romans (NICNT; Grand Rapids:  Eerdmans, 1996) 499-503.

[7] BDAG, 1.

[8] Colin Brown, “Father,” NIDNTT 1:614-615.

[9] Ibid., 614.

[10] See Jeremias, Prayers, 96.

[11] Mowery, “ABBA,” 2-3.

[12] Gerhard Kittel, “abba,” TDNT 1:6.

[13] Ibid.

[14] Kittel, “abba,” 6.

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God is Not Your Daddy!

Is it appropriate to address God, the Lord, as “daddy?” Many pastors and scholars say yes. This 2-part post somewhat technical. Regardless, I hope the content is helpful. My desire is for every Christian to address God in the most appropriate way.

Daddy

Use of Abba in the New Testament

Abba is an Aramaic word used three times in the NT. It was used once by Jesus (Mark 14:36) and twice by the Apostle Paul (Rom 8:15; Gal 4:6).

 

Abba used by Jesus in Mark 14:36

The only use of abba by Jesus occurs in the Garden of Gethsemane during his greatest human turmoil.  Jesus told his disciples that his soul was “deeply grieved to the point of death.”  As Jesus faced the pain and separation he would experience from his father as he took the sin of the world in his body, he used a term that was not normally used to address God.  He began his prayer, “ Abba,!”  If abba, is taken as the Aramaic determined form with a first person singular pronominal suffix,[1] then its meaning is, “my father.”  Jesus reaffirmed his relationship to his father and reminded those who heard him of the relationship they had.

 

Abba used by Paul in Rom 8:15 & Gal 4:6

The context of Paul’s use of abba, is very difference from the use by Jesus.  His is not one of agony but of adoption into the family of God as sons.  As a son, the child of God has every right a paternal child has, including the right to call God abba.  The Spirit of God works in believers bringing them to this conclusion and helps them call on God in a personal way as abba.  “Daddy,” as many interpret this, gives a different meaning than “my father.”  The contexts of Rom 8:15 and Gal 4:6 stress the positional relationship a believer has with the father.  In no way does the context of either passage give the idea of a term of endearment.  The contexts and use of abba, by Jesus and Paul support taking abba, as “my father.”

 

God as Father in the Old Testament Hebrew

There is no determined form of the noun in Hebrew, thus abba is not attested in the MT (Masoretic Text = Hebrew).  However, understanding the fatherhood of God is important to understanding Jesus’ use of abba in the NT.  Thus, a brief overview of the OT concept will be given below.

Yahweh was known as father in the OT in a distinct way from the pagan understanding of “generation of being.”[2]  Vangemeren shows this to be the case in fourteen occurrences.[3]  He goes on to define the fatherhood of God in these texts by stating:

Yahweh is Father in his acts of electing, providing (Deut 32:6; cf. vv 9-14; Mal 1:6), redeeming (Isa 63:16), compassion (Ps 103:13-14), protecting his people (68:5, where “Father” is synonymous with “Judge”), restoring broken relationships with Israel (Jer 3:4, 19) and special covenantal relationship with David and his descendants (2 Sam 7:14; cf. 1 Chr 17:13; 22:10; 28:6; Ps 2:7; 89:26).  Israel confessed that Yahweh is their Father while maintaining the radical contrast between him and the gods of the nations.[4]

Yahweh provided and revealed himself distinctly as a father to his people and they were to know him as such.  Jesus does not contribute something new to the concept of father from the OT; rather he “restored the OT teaching of Yahweh’s love, forgiveness, readiness to listen to prayer, and fatherly concern.”[5]  Not only did Jesus give this example to his followers, but he also gave his followers access to this restored relationship.

God was not referred to in the OT as father often.  However, although not commonly used, God’s people understood him as a father.  Jesus understood God as father and was never rebuked for using the terms father or abba, as direct, personal address to God.  If the use of abba, as such, were “disrespectful” and “irreverent,” as argued by Jeremias, the gospel writers probably would have recorded such a response.[6]  However, neither Jesus’ nor Paul’s use of abba, were questioned or rebuked.

The influence of Joachim Jeremias

Jeremias’ work, The Prayers of Jesus, written in 1967, has been one of most influential books written regarding the use of abba, in the NT.  Almost every source referred to here quotes him.  He begins his section, “The Address ‘Dear Father’ (abba),” with a brief overview of the history of God being invoked as father.  He shows that in the ancient Orient, deity is addressed as father, citing Pritchard on a hymn from Ur to the moon god Sin.[7]  Then, turning to the OT he shows that God is only referred to as father fourteen times.  His conclusion based on the OT use of this term for God is this; “Can there be any deeper dimension to the term ‘father’ than this compulsive, forgiving mercy which is beyond comprehension?”[8]  He uses this to set up his discussion of abba and its use by Jesus.  Jeremias believes that abba is the term used by Jesus every time the vocative “O Father” is used in the Gospels.  But then he explains how the term abba is never found in the prayer literature of ancient Judaism.[9]  He says the church fathers Chrysostom, Theodore of Mopsuestia, and Theodoret of Cyrrhus, who probably spoke Aramaic, “testify unanimously that abba was the address of the small child to his father.”[10]  Jeremias seems to lean heavily on this evidence.  However, the fact that small children used this term to address their fathers does not prove it to be a childish term.  Could the child be using an adult term?  It is broadly accepted that abba was not only used by young children but also by adult children.[11]

Jeremias does say that in Jesus’ day abba was no longer restricted to children’s talk but used by grown-up sons and daughters.  Even though he makes this admission, his conclusion is that Jesus’ use of the term for his heavenly father in a time when no Jew would have addressed God with such a term showed that Jesus “spoke with God as a child speaks with his father.”[12]  The problem with this view is that one could say Jesus spoke with God as an adult child speaks to his father.  It is unfortunate that so many have followed Jeremias, as will be seen below.  He is one of, if not the major reason, so many take abba as “daddy.”  This illustrates the need for a fresh study of the meaning of abba, for understanding its use in the NT.

Part Two tomorrow!

Obviously I’m arguing that Abba should NOT be translated daddy. God should not be addressed as daddy. Tomorrow I will give the use of abba by commentators, in lexicons, dictionaries, and encyclopedias. Then a final conclusion and application given.

 

QUESTION: Have you heard a pastor/teacher refer to God as daddy? If so, how does referring to God that way  make you feel?

 

[1] As stated in the unpublished grammar of OJA by Douglas M. Gropp, 45.

[2] Willem A. Vangemeren, “Abba in The Old Testament,” JETS 31 (1988) 393.

[3] Deut 32:6; 2 Sam 7:14; I Chr 17:13; 22:10; 28:6; Ps 68:5; 89:26; Isa 63:16; 64:8; Jer 3:4, 19; 31:9; Mal 1:6; 2:10

[4] Vangemeren, Abba, 393-94.

[5] Ibid., 398.

[6] Ibid., 388.

[7] Jeremias, Prayers, 96.  ANET gives several other examples on p. 397.  In a psalm to Marduk, Anu is proclaimed as “the great father of the gods.”  The moon-god Sin is also addressed as “father,” Nanna.  His role is that of father-mother as he gives birth to all gods, living beings, and even the earth.

[8] Jeremias, Prayers, 96.

[9] Ibid.

[10] Ibid.

[11] For example:  James Barr, “Abba Isn’t ‘Daddy,’” JTS 39 (1988) 35; Robert L. Mowery, “ABBA,” Eerdmans Dictionary of the Bible (2000) 2-3; John Ashton, “ABBA,” ABD (1992) 7.

[12] Jeremias, Prayers, 96.

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The Circle Maker: Review and Reflections

This is my first blog book review/summary. I read 2-6 books a months. Topics that interest me include leadership, marriage, parenting, theology, biography, ministry, culture, technology, fitness, running, and other misc topics. My reviews will be more summaries and not in-depth or technical. But I hope they are helpful.

Prayer

*some of the books on my reading list for this year.

I just finished The Circle Maker, by Mark Batterson. Picked it up in light of some major transitions I’m going through. My wife and I are praying about what’s next for us. We wanted to grow in prayer and had this on the shelf. Mark Batterson spoke at a conference I had recently attended. So it made sense to read it. Bottom line: it’s had a significant impact on our prayer lives. Hope the same for you.

 

The Circle Maker starts with the Legend of Honi…

The majority of reviews on Amazon are high. 601 5-star. 66 3-start or lower. Of the negative reviews most cite the use of the legend of Honi as a concern. They claim Batterson is following the way of The Prayer of Jabez. That he is using non or unbiblical sources and taking scripture out of context.

One 7-page negative review (not on Amazon) started,

I have yet to read the entire text. However, the little I have read and some preliminary research has revealed troubling things about the text and author and certainly raises the question about whether it is appropriate for leaders, and pastors in church to teach from and recommend this text to the church.

Really? A 7-page rant on something you haven’t even read?

HERE is a well written negative review from Tim Challies. He also has a great list of other books on prayer (HERE). Yet I recommend The Circle Maker and have found it helpful for the following reasons.

While the story of Honi is a legend, it is found in credible sources. The Mishnah Taanit, and first century scholar Josephus record Honi’s story. HERE is a short summary from Josephus. Therefore, it’s not made up. Weather or not we should model our prayer based on it is another story.

The main question is whether or not the principles of the book line up with truth and scripture. You can be the judge.

 

Note these quotes from the introduction:

God is not a genie in a bottle, and your wish is not His command. His command better be your wish. (page 14).

Batterson builds on that foundation throughout the rest of the book on. This book is NOT about how to get what you want. Or how to grow your church or ministry by using a canned prayer. It’s about how to connect your life to what God wants.

Drawing prayer circles starts with discerning what God wants, what God wills. And until His sovereign will becomes your sanctified wish, your prayer life will be unplugged from its power supply. (p. 14)

 

The book has three major sections, DREAM BIG, PRAY HARD, and THINK LONG.

 

1. Dream Big

Is the principle DREAM BIG biblical?

The greatest risk is failing to circle the promises of God because we forfeit the miracles God wants to perform. (p. 51)

While taking OT promises out of context is not helpful. It is true that God wants us to pray with bold faith. For example, Jesus says,

You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. John 15:16

God wants us to dream big. He wants our lives to bear much fruit. And they will as we seek and commit to His will, as revealed primarily in the Bible. Therefore, DREAM BIG!

 

2. Pray Hard

Is PRAYING HARD biblical?

Batterson begins the section quoting Luke 18 and the parable of the persistent widow. He builds this entire section on this concept, which I agree with.

Many have quoted the mantra,

Pray like it depends on God, and work like it depends on you.

Batterson adds,

It’s praying until God answers, no matter how long it takes. It’s doing whatever it takes to show God you’re serious. (p. 82)

I agree. And he adds that God either says YES, NO, or NOT NOW. He is careful to note that God is no genie, as noted above.

Batterson is careful to say, “Pray through the Bible.” (p. 94) He adds, “if you pray through it [the Bible], you’ll never run out of things to talk about [in prayer].

Most Christians, myself included, quit praying for things too soon. Therefore this principle is not only biblical, it is highly practical. YES, PRAY HARD!

 

3. Think Long

Is the principles of THINKING LONG biblical?

The Apostle Paul had a long view of life and prayer.

Join with me in suffering, like a good soldier of Christ Jesus. 4 No one serving as a soldier gets entangled in civilian affairs, but rather tries to please his commanding officer. 5 Similarly, anyone who competes as an athlete does not receive the victor’s crown except by competing according to the rules. 6 The hardworking farmer should be the first to receive a share of the crops.

Being a soldier, athlete, and farmer all take the long view. Christian disciplines require a long view. They require prayer that is sown now but reaped later.

YES, THINK LONG. Pray for things today, but also for things 10, 20, 50, even generations from now.

 

BOTTOM LINE: The Circle Maker is FULL of inspired stories and examples. They are not necessarily to be imitated. Rather, let them inspire you to DREAM BIG, PRAY HARD, and THINK LONG. All for the glory of God!

 

QUESTION: Have you read The Circle Maker? If so, what are 1-2 take aways you had?

 

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4 Things That Happen When You Read the Bible

Every Wednesday through the Lent season I will share a few reflections about the #LentChallenge. THANK YOU Margaret Fienberg for initiating this 40 day bible reading challenge.

Bible

I’ve been reading Mark Batterson’s book The Circle Maker
along with the #LentChallenge Bible reading via YouVersion. To say it’s rocked my world would be an understatement. I will share a brief summary in the next day or two. If you don’t have it click on the link above and get started. It WILL change your prayer life, which will change your life!

Batterson’s follow-up book, Draw the Circle: The 40 Day Prayer Challengehas also been added to my #LentChallenge reading. If you want to ramp up your prayer life get it. More to come on that as I go through the 40 days.

 

What happens when you read the bible…

What happens when you read through the New Testament in 40 days? It’s like going from 100 feet above the woods to 10,000 feet and seeing the entire forest!

Here are 4 things that happen. And a few bonuses.

 

1. You get the BIG picture of the Bible

We read the whole book of Matthew the first 4 days. I can see Jesus’ mission to call and prepare His disciples for the mission. From walking on water, healing, multiplying bread and fish to preaching. Everything He did was for the benefit of those He was about to hand the whole enchilada to.

Imagine the risk of starting a new belief system that could end your life for believing, training twelve men that weren’t necessarily the sharpest crayons in the pack, and then leaving them to run it! (I know, Jesus had the authority and promised to be with them, but still!)

 

2. You notice things you didn’t see before

The immediacy of response struck me. In Mark 1:17 Jesus called Simon and Andrew.

“Come, follow me,” Jesus said, “and I will send you out to fish for people.”

Their response,

At once they left their nets and followed him.

James and John responded the same way,
Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him. (v. 20)

Wow, didn’t notice that before. I want to respond to Jesus that way!

 

3. You get SURPRISED

In Mark 9 a man brought his son who was demon possessed to Jesus. He said,

If you can do anything, take pity on us and help us.

Jesus response made me LOL when I read it,
‘If you can’?” said Jesus. “Everything is possible for one who believes.”

Didn’t notice Jesus’ sarcasm before! I bet Jesus and the disciples had a good laugh about it around the fire that night.

 

4. You hear from God

Probably the most important thing that will happen as you read the bible is you hear God! You hear Jesus. And in Mark 9:7, the Father says, “This is my Son, whom I love. Listen to him!”

As you read the bible, remember it’s the Word of God. And Jesus is that Word. He is speaking through it. Listen. Then respond.

 

BONUS… what happens when you read the bible with your family?

 

1. You and your spouse have meaningful things to talk about

 

2. You and your kids have meaningful things to talk about

 

3. You and your family hear from God

 

My wife and 10-year-old son are all doing the #LentChallenge together. My 88-year-old grandmother is even doing it! She is a prolific author and significant spiritual influence in my life. You can read her blog HERE.

It’s been encouraging to share what we’re reading and experiencing around the breakfast or dinner table, or at night before bed. We highly recommend it!

 

QUESTION: are you doing the #LentChallenge New Testament reading plan? If so, what are you learning so far? If now, would you consider it? It’s not too late.

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LentChallenge Begins Today: Don’t Miss It!

Today we begin the 40 day LentChallenge journey through the New Testament! I’m especially excited that my 10-year-old son (birthday tomorrow March 6) is joining me (pic of him this morning below)!

LentChallenge

Let me make something clear about my position on Lent. This is not about penance or trying to earn or merit anything from God. It’s simply a season to seek God. To reflect. To evaluate. To prepare. See my post Three Reasons to Take the Challenge for more.

 

MANY thanks for Margaret Fienberg for her leadership. She wrote this awesome post and is the one spear heading the LentChallenge.

 

My practice of Lent this year is not about giving something up or fasting. During the next 40 days my focus is reading and praying through the New Testament. I’m using YouVersion. To get the #LentChallenge reading guide CLICK HERE or follow these instructions.

  • Go to YouVersion.com
  • Click on Reading Plans
  • Search “The 40-Day New Testament Challenge”
  • Begin Plan!

 

You can also download the LentChallenge reading guide HERE.

 

This morning I used YouVersion to read and listen to today’s reading. As you can see above my son is also listening to the audio. There’s something about hearing God’s Word and reading it at the same time.

 

USE IT OR LOSE IT

The last part of Matthew 7 struck me this morning. Jesus preached what is likely the greatest sermon ever in chaps 5-7. Know as the Sermon on the Mount, Jesus unpacks the source of true righteousness and wisdom. Check out the conclusion of His sermon…

“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”

For me the 40-Day LentChallenge is all about taking in and applying God’s Word to my life. That seems like the wise thing to do!

 

QUESTION: WHAT is the Lord speaking to you about through His Word?