The Liberating King has come! Repent and receive and so enter His Kingdom and the renewal of all things! These are biblical teachings. They are at the core of the Gospel and yet we so often miss the urgency of this message. Many times, this is due to the familiarity we have with the typical style of English Bible translations. Those involved with The Voice, however, are seeking to be true to the text and reflect the inherent creativity of the Spirit of God and the diversity of His ordained human authors, through whom He communicated to us.

In reading The Voice New Testament (for the purpose of this review, the Gospel of Matthew), I found in it a tremendous supplement and devotional translation that is, in the main, faithful to the text (a functional translation somewhere between NIV and The Message). It has many unique features to commend it and while I wouldn’t use it as a primary translation for serious study, I am, thus far, convinced that it would be beneficial for use by Christians in every stage of spiritual development. So, for what it sets out to do, I would give it a five star rating.

In today’s churches, where there is a surge in the calls for music ministers and worship leaders and a number of pastors and churches dealing with questions of what worship is and what it should look like, Dr. Vernon Whaley’s Called to Worship: The Biblical Foundations of Our Response to God’s Call may come as an answer to prayer for some. Literally deriving principles for worship from the books of Scripture, Whaley attempts to provide a “full-Scripture” framework for understanding worship. Does he succeed?

Dr. Whaley’s desire is commendable. His concept of how it should be done is also good. My sense, is, however, that this book is more influenced by his Baptist roots than an informed exegesis and understanding of Hebrew or Greek (there are a number of “errors” in the language references). This is not to say that his principles for worship are wrong, but they are wrongly derived. It would be my hope that some would benefit from this book and others, seeing its weaknesses, would write a more sound, exegetically-responsible biblical theology of worship. If you’re looking for valuable reading on worship, Worship Matters by Bob Kauflin would be my recommendation.

“Where you at school?”

“Geneva College.”

“What’re you studying?”

“Christian Ministries”

“That’s wonderful. What year are you?”

“I’m in my senior year.”

“Oh, that’s great. What’s next?”

“We’re…uh….working on that.”

What you read above has become a familiar conversation in the last several months. If you’re like most other college students out there, you’ll face this question sometime in your life – whether it’s graduating high school, trying to get your kids to graduate high school, or some other so-called “stage” in life. It’s such a great question to ask, but a terrifying one to find yourself in a position of answering. I don’t know why we think it’s different for everyone else when we ask it, but we do and many of us, though we may state with confidence what we are pursuing can rarely, when the day draws near, state the “next step” with the kind of certainty we’d like.

And I know a lot of Christians, myself included, who don’t like that. The weakness in me wants to call out “Unfair!” The childishness in me insists on seeing what is above me, beyond me, and too much for me to handle. Oh sure, we come up with a lot of “helps” to deal with that problem, too: tests that will pinpoint our star career field or who we’re most compatible with, desperate pursuit of supernaturally-given knowledge and direction, the counsel of every pastor and wise(r) person we can find. We spend so much time trying to figure out the future – even the immediate future, that it’s almost become a characteristic of young evangelicals.

I’m not here to say we need to pay more attention to the present. That’s both another issue in and of itself, as well as yet another weak attempt to clear the mist. The fact is, looking at your feet when you’ve no idea where you’re going isn’t going to cut it. What I am here to say is that God has not given us 20/20 foresight, impeccable discernment or all the resources to make the best decision possible at every possible point in time. And that’s okay. It’s infuriating to our weakness, but it’s okay.

So, what to do? I’m not sure that there is a one-size-all answer to that question. But I know sitting by and waiting for all the ambiguities, shadows, mists, and distant points to clear up is not faithfulness. It’s not what God’s called us to. It’s not pressing on. In his letter to Jewish exiles, James the brother of Jesus wrote the following exhortation:

Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.” As it is, you boast in your arrogance. All such boasting is evil. So whoever knows the right thing to do and fails to do it, for him it is sin. (James 4:13-17 ESV)

Again, I have no 12-step process. I don’t think God’s given us that sort of outline. But James has given us the boundaries of faithfulness: be humble, be submissive to the Lord’s providential will, and do it. And if you don’t, you will know the guilt of your sin in failing to act on the time – this life that quickly vanishes – that God has given you to glorify Him.

If you think that this puts all the burden on you, we have something more for us: the promise that God has guaranteed His glory, guaranteed the harvest, and guaranteed the redemption of all that He bought with His blood:

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? (Romans 8:26-32)

Moses received Torah from Sinai and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets delivered it to the men of the Great Synagogue. They said three things: be deliberate in judgment, raise many disciples, and make a hedge for Torah. (Avot 1:1, writerʼs translation)

Containing teachings from R. Simeon the Just in the 3rd century B.C. up until the compilation of the same by R. Judah the Prince in the 3rd century A.D., Pirke Avot is a curious tractate (section) within Mishnah, the collection of the Rabbinic “oral Torah”. In part, it contains the most straightforwardly ethical teachings of all Mishnah and, unlike the rest of Mishnah, has no further commentary by later generations (Gemara). Its purpose is made evident by the first passage of the tractate: how the devout Jewish leader should approach judgment (deliberateness), the preservation of the teaching (disciples), and the purpose of his authority (hedging Torah).

This three-fold mandate, according to Avot, was passed from Mosesʼ own teaching from Sinai and was passed down through the centuries by the faithful of Yahweh. It is not within the purpose of this paper to judge the historical accuracy of this claim, but simply to acknowledge that, during the inter-testamental period, a view similar to this at least exists among the schools of the Pharisees and scribes. This has significance for our interpretation of the gospels, and the rest of the New Testament. As Perez wrote:

[I]n a way, we could say that the New Testament and Rabbinic literature are the oral tradition that always accompanied Scripture. Neither of them, therefore, has been able to avoid taking the other into consideration. That is why the Rabbinic literature is as important to the exegesis of the New Testament as the latter is to coming to know Rabbinic Judaism (Perez 103).

So when a rabbi from Galilee begins teaching and interpreting Torah “as one who authority” (Matt. 7:29 ESV), there is certainly a contrast with many of the teachers of his day, but there is also a great deal of commonality. This can be seen in the common theological presuppositions that Jesus shares with other rabbis in the centuries preceding his first century ministry. It can also be found in the comparative teaching presented by these rabbis.

Before comparison can even be done, it must first be shown that Jesus even thinks of himself as one speaking within the stream of rabbinic teaching. It has been common in the history of interpretation to read Jesus as introducing a discontinuous revelation or, at least, a modified revelation surpassing that at Sinai (Morris, Blomberg, et al). Draper, however, suggests differently:

While the symbolic depiction of authoritative teaching (ʻnew lawʼ), given on the mountain, need not imply a literal ʻnew Sinaiʼ, it does draw on the Sinai symbolism to legitimate the teaching and to indicate its continuity with the Torah. The symbol need not be seen in terms of replacement. Indeed, continuity is more likely to be the root of Matthewʼs usage. (Draper 32).

Matthewʼs recounting of the sermon demonstrates this with the phrase formula “You have heard that it was said…but I say.” This is not a mere rhetorical device and has meaning for Matthewʼs Jewish audience (The Luke 6 recounting of the sermon does not contain this formula) – a meaning that makes sense within the context of rabbinic teaching of Torah. Another formula that occurs throughout the sermon is “when you…” This is followed by a consistent list of “do not” logia. But even if the oral teaching formulae are not convincing, take note of the content of the sermon: marks of the life of piety before the God of Israel and that, if nothing else, is the marking of a true rabbinic interpreter of Torah.

But Jesus and other rabbis certainly shared some common theological convictions beyond the general pale of Jewish orthodoxy (which is very broad, indeed). Consider the texts of these three verses from Avot:

Simeon the Just was from the survivors of the Great Synagogue and he used to say “Upon three things the world stands: upon the Torah, upon the worship, and upon deeds of kindness.” (1:2, writerʼs translation).

Antigonus, a man of Sokho, received from Simeon the Just. He used to say “Do not be like servants who serve the master on condition of a gift to be received, but let them be like servants who serve the master, not on condition of a gift that is to be received. Let the fear of Heaven be upon you.” (1:3, writerʼs translation).

Hillel and Shammai received from them. Hillel used to say, “Be of the disciples who belong to Aaron: one who loves peace and pursues peace, one who loves humankind [creation] and attracts them to Torah.” (1:12, writerʼs translation).

These sayings, without dispute, belong to the era of developing Pharisaism from its early influences (Simeon the Just, the high priest who greets Alexander the Great after his conquest of Syria) and his disciple (Antigonus) to the founders of the great schools of Pharisaism (Hillel and Shammai). They demonstrate a commitment to the immutable authority of Torah, a commitment that Jesus echoes very clearly in his teaching:

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven” (Matthew 5:18-19).

In the first instance, the existence of the world is dependent upon the existence of Torah. The the second place, the faithful teaching of Torah is significant in that this, not relaxing Torah is what wants to attract others to. There is also significant concern for the proper service of the God of Israel. Not only is it Simeonʼs second pillar, but Jesusʼ teaching shares this concern in his addressing of almsgiving, prayer, and fasting. More could be explored with the similar emphases on acts of kindness towards others, but the more important question arises as to the nature of what Jesus is doing in the sermon. The rabbis were hedging the Torah. What about Jesus?

In setting himself within the stream of rabbinic interpretation and instruction of Torah, it would only be fair to argue that Jesus is hedging Torah as well. Draperʼs analysis of the content of the sermon leads him to a similar conclusion:

Matthew thus does not ʻdiffer decisivelyʼ from the Rabbinate in this respect, but seems instead to be drawing on this Rabbinic tradition of the fence about the Law. He cites the major principle, ʻThou shalt not commit murderʼ, and then provides a ʻhedgeʼ: ʻDo not be angry; do not call another a fool; be reconciled before things go too farʼ. Each of the sayings of Jesus in this section can be interpreted in this way as essentially ʻintensificationsʼ of the Torah rather than as ʻantithesesʼ (39).

Draper is not the first to suggest this and will likely not be the last. But the evangelical Christian interpreter may ask regarding the import of the sermon for Gentiles. After all, Christians have long received the sermon as binding upon their way of life, as instruction for life in the Kingdom of Heaven. Significant insight into this question has been provided by an 18th century rabbi, Jacob Emden, in one his works:

[T]he Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand, he did much good for the Gentiles [...] by doing away with idolatry and removing the images from their midst. [...] He also bestowed upon them ethical ways, and in this respect he was much more stringent with them than the Torah of Moses. (Emden)

Thus, a Jewish reading of the text of the sermon does not limit its import or application to Gentile followers of Jesus by necessity. Emdenʼs own analysis is that Jesusʼ teachings require more from Gentiles than Judaism would from its own Gentile God-fearers! But those very implications give rise to a whole host of questions. In an essay that explores the relevance of Torah for Christians, Daniel Joslyn-Siemiatkoski concludes with the following:

If the law given at Sinai and the gospel of Jesus Christ are not antithetical, or if the law does not pass away with the coming of Christ, what then is its status? If Gentiles are not required to keep the Torah in the same way as Israel but still are aware that Jesus viewed it with the utmost devotion, what would a positive Gentile Christian attitude toward the Torah look like? (Joslyn-Siemiatkoski 465).

It is a fair question developed from a difficult hermeneutical problem. If Jesus is to be understood as a rabbi in his messianic pronouncements, it has significant bearing for those who claim to be his followers. It would redefine what Christians believe about following Messiah, who taught a recognition of faithfulness based on the keeping of his commandments and the fruitfulness of lives lived out in pursuit of the Kingdom of Heaven. It would alter our perception of the various Judaisms throughout the centuries and also of various Christian traditions in the same time period.  The risk of pursuing this investigation is evidently significant, but the question is whether that outweighs the risk of ignoring it.

Works Cited

Blomberg, Craig L. “Matthew” (19-30). Commentary on the New Testament Use of the Old Testament. Editors: G.K. Beale and D.A. Carson. Grand Rapids, MI: Baker Academic. 2007.

Draper, Jonathan A. “The Genesis and Narrative Thrust of the Paranesis in the Sermon
on the Mount.” Journal for the Study of the New Testament. Issue 75 (Sept. 1999). p. 25-48.

Emden, Jacob. “Rabbi Jacob Emdenʼs Views on Christianity.” 28/10/09. Online: http://
www.auburn.edu/~allenkc/falk1a.html

Herford, R. Travers. Pirke Aboth: The Ethics of the Talmud: Sayings of the Fathers. New
York, NY: Schocken Books, Inc. 1975.

The Holy Bible, English Standard Version. Wheaton, IL: Crossway. 2001.

Joslyn-Siemiatkoski, Daniel. “”Moses Received the Torah at Sinai and Handed It
On” (Mishnah Avot 1:1): The Relevance of the Written and Oral Torah for
Christians.” Anglican Theological Review. Vol. 91, Issue 3 (Summer 2009). p.
443-466.

Morris, Leon. The Gospel According to Matthew. Grand Rapids, MI: William B.
Eerdmans Publishing Company. 1992.

Perez Fernandez, Miguel. “Rabbinic texts in the exegesis of the New Testament.”
Review of Rabbinic Judaism. Issue 7 (2004). p. 95-120.

Note: This video was produced for Operation YouTube, an evangelistic outreach designed to share the Gospel with the internet through the YouTube world.

Perry Noble, pastor of NewSpring Church in South Carolina, has posted a list of “what ifs” about the early church. Answering these questions and realizing the importance of how we invest ourselves in these days is important for every disciple of Jesus to consider. If we are doing what Jesus said, there will be good fruit from it. My challenge would be for you to read this and pray that God would show you where you can better redeem the time and invest in the Kingdom of God.

Note: this was originally written for Teens Set Apart. The views of TSA do not represent the views of David or [Re]Connected.

Whatever! Whatever you say
Whatever! I will obey.
Whatever! Lord, have your way.
Cause you are my God. Whatever!

Before Rush of Fools, Reilly, and a number of other great artists were out there singing the Gospel, Steven Curtis Chapman was already on it (and still is!), singing about life as a Christian. Ten years ago, he released his album Speechless. One of the (classic) songs on this collection is “Whatever” – all about Steven’s plans vs. God’s plans. It’s about the need to submit to what God has and give up your own desires to answer His call. When I look around in the Church today, I find a lot of teens who are all about plans – plans with friends, with family, with church, with school, with life. And I have to wonder…how about their plans with God?

Don’t get me wrong. I am not saying that Christian young people don’t care about God. Many of them do. They go to church a little, they pray a little, they read their Bibles a little. Where’s the plans, though? In Ephesians, the apostle Paul was writing to a church who really didn’t understand much about God’s plans. They were saved. They loved Jesus. They even loved and shared with other Christians. But they didn’t understand that they were not just God’s people. They were a called people. They were marked by the plans of God and it was not their own work, their own idea, but it was in the heart of God from the beginning. That’s why Paul was writing to them. He tells them in Ephesians 1:18-19 that he prays “that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe…”

Later on he would go on to tell us what this looks like. “For by grace you have been saved through faith. And this is not your own doing it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:8-10). God had a plan from the beginning to save us when we didn’t deserve it. He had a plan to give us faith in the work of Jesus on the cross and by the power of His resurrection to raise us to a life that never ends. He planned this without getting our take on it. He planned this without seeing how well we would perform. He planned it and He made us to carry out His plans – and those are plans for good works – Gospel-driven things done for His glory and the good of other people.

We don’t always know what those good works are going to be. So, this is where I really appreciate Steven’s song because it’s a continual reminder to me that I need to go to God and submit to Him and say, “God, whatever it is You want me to do is what I want to do. Please help me to do it well so that people will praise You.” The best part is that this isn’t something we can do with our own strength. God has to do it. Those of us who are believers of Christ have received the Holy Spirit and have Him dwelling in our hearts. The Holy Spirit gives us all the power and guidance we need to live and to do the things God has for us. So, we have one charge: lovingly submit to the God who called you, planned you, and has made you to do all the good things He has planned for you and for others.

I like walking barefoot…doesn’t much matter where: grassy fields, hot asphalt, brick-laid  paths, and – my favorite – a wet beach, right on the shoreline. The other day, I took a walk along Lake Erie. At first, I kept my sandals on, letting the water lap at my feet as I went. Eventually, I decided that I wanted to go barefoot. As I was walking further along, I noticed something: my feet were sinking, sliding, and slipping. And there’s nothing unnatural about that. Sand, particularly wet sand that’s being barraged by the waves of Lake Erie, is not the most stable piece of ground you can choose to walk on. But there was a strong difference between my experience of walking barefoot and what it had been like with sandals on. When the sandals were on, my feet didn’t sink, slide or slip.

God used this moment to teach me something. When I was younger, my mom had us memorize Ephesians 6:10-20, which is about the armor of God. It’s pretty easy to understand the use of a shield, a sword, a helmet and most of the other pieces that Paul talks about in this large metaphor for the equipping power of the Holy Spirit. But having “as shoes for your feet, the readiness given by the gospel of peace” isn’t as obvious a need (Eph. 6:15). Yet, clearly, for whatever reason – and I don’t claim to understand how – having shoes on gives us stability in our walk and prevents the ground from coming around to trap your feet.

As I was thinking on this insight that God had shown me, it struck me that I wasn’t quite sure what it meant to be clothing my feet with the Gospel. A few suggestions came to mind but I quickly dismissed them. They didn’t hold up to the standard of the passage. Fulfilling the Great Commission (“how beautiful the feet of those who bring good news”) didn’t answer the warlike urgency of the passage. Salvation itself wasn’t in view, since Paul had assigned that to the helmet. So what was it?

So I turned to Ephesians to study some more and see what God would show me. If there’s one thing about Ephesians, it’s a rich epistle. In God’s New Society, John Stott informs us that it was Calvin’s favorite letter. He also tells us that the poet Samuel Taylor Coleridge described it as “the Queen of the Epistles” (Stott 15). Rightly so. Of all the Pauline epistles, Ephesians is the most elegant, with the largest themes, and having, at its center, the exaltation of Christ in the heavenly places, and the promise of God’s people sharing in those riches.

But “peace” is a big word in Ephesians, too. Ephesians 2 is riddled with references to it. “For [Christ] himself is our peace…that he might create in himself one new man in place of the two, so making peace…And he came and preached peace to you who were far off  [Gentiles] and peace to those who were near [Jews]” (Ephesians 2:14, 15, 17). The next reference is in Ephesians 6:15, as the “gospel of peace.” So, we have peace with God, are reconciled to those people we were once at war with, and this gospel we have received has been given us by Christ Himself. The Gospel’s reconciling work – us to God, and us to all mankind – is the gospel of peace that we are called to walk in. And when we step (live) in the reality of that truth, we stand firm and the instability and frailty of our lives in this present age will never trip us up.

Living this truth out isn’t difficult in the explaining, but in the doing. We must walk knowing that we are at peace with God – that no sin or any other barrier stands between us and Him because of the work of Christ.  However, we must also walk knowing that we have been called to be at peace with all people – that no loyalty or any other barrier stands between us and them because of the same work of Christ.

Disciple of Christ, it is time to lay down arms. You have been put at peace with God, so lay down works of your flesh and self righteousness. You have been put at peace with everyone, so lay down your separation, your division, your competition. You know the commandments! “And [Christ] said to him, “You shall love the Lord your God with all you heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself” (Matthew 22:37-39). No qualifications. No exceptions. Just the command of a Holy God, the work of a Savior Who makes it possible, and the empowering presence of the Holy Spirit in our lives.

How can I deal with sin that just sticks with me? How can I survive the tough times that come my direction? Why should I worry about my friend’s Christian walk? What’s the point of reading my Bible and praying regularly? Although these questions seem only loosely related, Mark Hall’s Your Own Jesus does a tremendous job of presenting the truth that everyone needs to be in a saving, enduring relationship with the God of the universe.

“God has no grandchildren” as the saying goes and Mark shows convincingly the need for believers to not depend on their parents, churches, friends, or books and music to be their source of experiencing Jesus. Believers need to be in their own intimate walk with the Savior Who bought them with His own blood and will bring good, lasting fruit into their lives. For anyone who considers themselves a disciple of Jesus, this book is highly recommended as a helpful resource as you pursue Christ and get to know the One and Only Jesus Christ.