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Born From Above

Bill Alderson
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Born From Above

In John 3, Jesus introduces the concept of being born from above with a Pharisee named Nicodemus. Most modern English translations of the Bible translate John 3:7 as, “you must be born again” in reference to the new birth of a believer. The Greek word translated “again” is “anoethen” and its basic meaning is from above or from a higher place. Of the thirteen times it appears in Scripture, John 3:3 and 7 are the only times when it is translated “again” rather than “from above”. It is my conviction that Jesus was referring to a birth that only could come from heaven and not earth and His intention was to emphasize this fact. The new birth is the result of the Spirit of God coming into a person’s life and establishing a spiritual life in the midst of the natural life.

Nicodemus’ question to Jesus in verse 4 indicates that he did not understand what Jesus was saying, so Jesus explained it further. In verse 5, Jesus clarifies the issue for Nicodemus by qualifying that the natural birth is of water while the spiritual birth is of the Spirit. Then in verse 6, He makes a profound statement that is intended to bring about a new understanding of the natural birth and natural life in comparison to the spiritual birth and the spiritual life. The natural birth and life are derived from the flesh, of the earthly, while the spiritual birth comes from the Spirit of God, from above and the spiritual life is allowing the Spirit to direct our lives just as the wind blows where it wishes in verse 8.

The battle for control

Man is a trichotomous being (three parts), made up of body, soul and spirit. The body is the physical, material part, while the soul and spirit are immaterial. I don’t want to get too technical, but the soul is defined by the mind, heart, emotions, conscience, and self-consciousness (awareness of self). The human spirit is the place in man that can commune with the Holy Spirit. The human spirit died in Genesis 3 when Adam and Eve fell and it remains dead in each person until the moment of the new birth, the moment that one decides to accept Jesus as God and believe (trust) in Him for his future.

There is a battle for control of each believer as illustrated in Galatians 5:17-18, “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. But if you are led by the Spirit, you are not under the Law.” This “war” between the flesh (meaning the soul) and the Holy Spirit is about control. The soul wishes to be in charge and make all the important decisions while the Holy Spirit is looking for the human spirit to reign. The soul can be religious by doing what it can to live up to the Ten Commandments (the Law) and its religious requirements, but the Holy Spirit is looking to lead the believer apart from the Law. This puts God in charge.

The spirit of man

This battle between soul and spirit centers on the Word of God. In Hebrews 4:12, the Bible tells us that the Word of God is like a two-edged sword and is able to divide that which is of the soul from that which is of the spirit and is a judge (“kritikos” – critic) of the thoughts and intentions of the heart. The Word defines for us where our thoughts and intentions come from – the soul (natural man) or the spirit (from the Holy Spirit).

In the New Testament, there are three particular verses that speak to the human spirit, being referred to as the “inner man”. In Ephesians 3:16, “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man.” The power of God moves from the Holy Spirit into the human spirit to give the believer a life of abundance. In 2 Corinthians 4:16, “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.” This renewal is the work of the Holy Spirit within the believer as we agree with His Word and His work. And in Romans 7:22-23, “For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members.” The victorious life comes from the law of the Spirit of life in Christ Jesus who has set me free from the law of sin and death (Romans 8:2).

Tower of Babel

In John 3:13, Jesus tells us that “no one has ascended into heaven, but He who descended from heaven, the Son of Man.” The spiritual life is the result of God coming to us and not man reaching God. This is the exact mistake that the people of Babel, led by Nimrod, made in trying to “make for ourselves a name.” The tower of Babel was man’s attempt, through human effort to bridge the gap between earth and heaven. Man always tries to accomplish things, even religious matters, by human effort, without God’s help. In this way, man can take credit for his work. This is why salvation is a work of God alone and it is the Son of God that delivers salvation to man by grace from heaven to earth. No matter how good man’s efforts may be, they can never measure up to the standard God’s justice demands (Isaiah 64:6).

The old covenant provided an opening for religious man to make himself righteous through the exercise through adherence to the letter of man created or less important laws to make them appear spiritual to the masses. Jesus exposed their basic difficulty in Matthew 23:23, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.” The weightier provisions of the law represent His heart: justice and mercy and faithfulness and the Pharisees were not after His heart. The religious Jew misses the mark because he wishes to establish his own righteousness (Romans 10:3). The new covenant provides no room for self-righteousness.

Justified apart from the Law

In Romans 3:20-21, “because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets.” The works of the Law, human effort to maintain the laws of God apart from God, cannot satisfy God’s standards of justice. Righteousness, representing the standards of God, comes to man apart from human effort to maintain His standards. It comes by faith (“pistis” – being persuaded, having a conviction, trusting) in the person and the work of Christ. And this same opportunity to be righteous is not restricted to any particular group of people, but is offered to all in the same way, without distinction. The old covenant gives the false impression that it is the result of human effort, while the new covenant depends completely upon the work of God, Himself in Christ whom fulfills His just demands and invites those who become tired of their efforts apart from God to trust in God’s work alone.

According to John 1:12, God’s offer to become children of God is a right or privilege reserved for those who receive or accept Him strictly on the basis of faith in what God has done and not any effort associated with the will or the flesh. Being born of God means accepting the free gift of salvation on God’s terms. In 1 John 5:1-4, John writes again about this experience of being born of God and the effect it has on a believer to transform from the inside. Our faith in who Jesus is provides the vehicle God uses to bring us into the beloved (Ephesians 1:6), the place where I love and am loved and this faith also gives us the victory to overcome all the obstacles that the world throws our way.

A new heart and spirit

The prophet Ezekiel was given a vision of the new covenant relationship with God would look like in the Kingdom Age. In Ezekiel 36:25-27, “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” Since Jeremiah’s original promise of the new covenant was intended for the Jews during this same period, this passage in Ezekiel also applies to believers in the New Testament age. It tells us that God is the one who makes our hearts clean and gives us a new spirit so that we will be able to walk in His statutes and be careful to observe His ordinances.

In Genesis 28, the focus of God’s plan now focuses on Jacob as the patriarch instead of his father, Isaac. Jacob leaves his father, Isaac’s house to go back to Haran to find a wife for himself with his uncle Laban. This event is the beginning of God’s focus on Jacob as the patriarch instead of Isaac, who is elderly now. After leaving Beersheba, he travels the entire day and needs to find a place to stay for the night. This is Bethel, meaning “house of God” since Jacob had a profound experience with God. God gives him a vision of a ladder going between earth and heaven, giving Jacob encouragement that God would honor him as the new patriarch in spite of his shortcomings.

Spiritual riches

This ladder, with angels ascending and descending on it is a picture of this new relationship with God that the New Covenant provides. Man is weak and continues with his sin nature after salvation, yet God is still with him in his humanity. In 2 Corinthians 4:7, Paul tells us that “we have a treasure within the earthen vessel, so that the surpassing greatness will be of God and not from ourselves.” This ladder speaks of the riches of the life that we can have with God within the earthen vessel (human weakness) so that we recognize His power and ability and rely on that instead of our own strength. Being born from above allows us to experience life in the Holy Spirit and all the benefits it provides.

Are You Adopted or Orphaned?

Bill Alderson
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Are You Adopted or Orphaned?

At the Last Supper, Jesus consoled His disciples that He would be leaving them, but would not leave them as orphans (John 14:18). He told them that the world would not see Him, but they would. He was trying to get them to see that a new relationship was in order, that they would be sons, adopted sons.

Paul reveals this principle of adoption in a number of his letters. In Romans 8:15-17, “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.” Although the believer is not a son by blood, adoption means he has the same rights as if a full-blooded son, including being an heir. The Aramaic word, “Abba” could be better translated “Daddy” since it means that our relationship with our heavenly Father is just like a child’s.

Father to the fatherless

God promises in Psalm 68:5, that He is a father to the fatherless and in Deuteronomy 10:18, “He executes justice for the orphan and the widow.” In fact, in the New Testament He tells believers that true religion in the sight of our God and Father is “to visit orphans and widows in their distress” (James 1:27). The Father wants believers to recognize their sonship.

In Ezekiel 28:16, Lucifer, otherwise known as Satan, was kicked out of heaven, from the mountain of God because he had an “I” problem. In Isaiah 14:13-14, “But you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north. 14 ‘I will ascend above the heights of the clouds; I will make myself like the Most High.’” Because he got too wrapped up in himself and his own beauty, he lost his sonship. He became an orphan. He now wishes everyone to believe they are orphans too. He does it by getting man to be centered on self.

There is a story about a Jewish man who wrote a letter to his rabbi because he was unhappy and needed guidance in getting his life on track. The letter read: “I need your help. I wake up every day sad and anxious. I have difficulty concentrating. I find it hard to pray. I feel that life has lost its joy and meaning. I need help.” The rabbi delivered his reply without writing a single word. Instead, the rabbi took a red pen and circled the first word of every sentence: “I.”

Godly discipline

Jeremiah writes in Lamentations 5 that the Jews in their captivity in Babylon have become like orphans and widows. In verses 1-9:

“Remember, O Lord, what has befallen us; look, and see our reproach! 2 Our inheritance has been turned over to strangers, our houses to aliens. 3 We have become orphans without a father, our mothers are like widows. 4 We have to pay for our drinking water, our wood comes to us at a price. 5 Our pursuers are at our necks; we are worn out, there is no rest for us. 6 We have submitted to Egypt and Assyria to get enough bread. 7 Our fathers sinned, and are no more; it is we who have borne their iniquities. 8 Slaves rule over us; there is no one to deliver us from their hand. 9 We get our bread at the risk of our lives because of the sword in the wilderness.”

In their estrangement from their God away from the homeland, they could not see their heavenly Father in the midst of that separation. They did not appreciate that the Father disciplines His sons.

A Father prepares His children

‘5 and you have forgotten the exhortation which is addressed to you as sons, ‘MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM;

6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.’ 7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.” (Hebrews 12:5-8)

Being disciplined by the Lord does not confirm that we are orphans, but it is the clear evidence that we are adopted sons. When life gets hard and we think that we are somehow being punished, it is most likely a lie. The discipline of the Lord is not punishment, but rather training. The Greek word translated “discipline” is paideia and it can also mean “education by training”. The Septuagint, the Greek translation of the Old Testament, uses this same Greek word when translating Proverbs 22:6: “Train up a child in the way he should go, even when he is old he will not depart from it.” God is always trying to prepare His people for the road ahead and He does it by training.

Fullness found in Christ

“4 But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 5 so that He might redeem those who were under the Law, that we might receive the adoption as sons. 6 Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!’ 7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God.” (Galatians 4:4-7)

The fullness of time has come in the form of Jesus Christ. In our relationship with Him, we find our sonship.

About The Placement of Psalm 116

Guest Contributor
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About The Placement of Psalm 116

In this post, we will examine the placement of Psalm 116 within the corpus of the Psalter and its elucidation. Then I will explore the genre of Psalm 116 and how this can help us better understand the authorial intent of the psalmist. These areas of studying I believe will provide gravity and illumination about the purpose of this thanksgiving psalm.

The Psalter has a unique structure within the canon of Scripture. “From early times the psalms were grouped into five “books.” The exact antiquity of the fivefold division of the Psalter cannot be determined. The earliest mention of this organization in Christian literature is in Hippolytus (ca. a.d. 200).”[1] The structure of the Psalter is the following 1-41(Book I), 42-72 (Book II), 73-89 (Book III), 90-106 (Book IV) and 107-150 (Book V).  The Psalter and the Torah are comprised of five books. The Torah represents the moral guide of Israel and the Psalter represents the spiritual guide of Israel. Psalm 116 is placed in Book V of the Psalter. The arrangement of Psalm 116 was grouped and placed with the historical background of the Torah. “Book I emphasizes the themes of creation, sin and salvation, it supposedly corresponds to Genesis which prominently displays those same themes. Furthermore, because the psalms of Book II are weighted with the theme of redemption, it is said to correspond to the Book of Exodus. This arrangement connects Book III with Leviticus because of their common emphasis on the sanctuary, Book IV with Numbers because of the prominence in each of Moses and Israel’s wandering in the wilderness and Book V with Deuteronomy because of the emphasis in each on the Word of God.”[2] The placement of Psalm 116 in the Deuteronomistic portion depicts the attitude of thanksgiving the Israelites displayed in the midst of wilderness wanderings and the death of their great leader Moses. Psalm 116 resonates throughout the annals of time about having an attitude of thanksgiving.

The Elucidation of Psalm 116

Psalm 116 has been categorize as a thanksgiving psalm. The process of elucidating Psalm  116 can be found in Walter Bruegemann stages of life. Brueggeman explains there are three stages of life orientation, disorientation and new orientation. The Psalter can minister to us with songs of praise (orientation), songs of lament (disorientation) and songs of thanksgiving (new orientation). “A strong case can be made for the structural coherence of Psalm 116 as a literary unit, but there are also reasons for treating verses 1-9 independently, as the Septuagint did by dividing the poem into two psalms. As one of about a dozen thanksgiving psalms, this passage is spoken from a post-crisis perspective, but the psalm offers no real clue as to the nature of the problem(s) that prompted the poet’s “supplications.”[3] (Mead, 2015). The verses 10-19 of offer expressions of gratitude for the marvelous works displayed by YWHW.

The Genre of Psalm 116

The Psalter contains a litany of category’s that were the spiritual hymn book of the nation of Israel. The category of psalms are the following praise psalm during times of orientation, lament psalm during times of challenge and thanksgiving psalm during times of new orientation. “This hymn of thanksgiving is strikingly personal from beginning to end. Its use in this Hallel collection in connection with the main feasts probably indicates that it was associated with the payment of individual vows.”[4]

The Helpfulness of Psalm 116

The psalmist gives homage to YHWH as the supreme being. This is a important concept of giving thanksgiving to YHWH. Because the psalmist is acknowledging there is a supreme being better than the finite human being. “This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it.”[5]

In conclusion, Psalm 116 provides words encouragement during the times of orientation, disorientation and new orientation. The motif of thanksgiving is needed during times of isolation, depression, unemployment, homelessness and systemic racism. Our worldview determines how we view life during times of orientation, disorientation and new orientation.  The Psalter can play integral role in helping us adapt to the uncertainties of life.

Robert Caruth Jr, a native of Peoria, accepted Christ at the age of 14. He had a penchant for learning the word of God early on in his Christian journey. This proved to be the capstone solidifying his walk with the Lord. Pastor Caruth has been married to Melanie Caruth for 35 years. This conjugal union has produced their only child Fallon who is a miracle from the Lord. Pastor Caruth earned a Bachelor of Science in Biblical Studies from Moody Bible Institute in Chicago, Illinois. He is currently finishing up his Masters Degree at Moody Theological Seminary. He serves as the teaching pastor and visionary leader of The Church of Living God Community Church in Richmond Heights, Missouri.

Bibliography

[1]  J. E. Smith,  (1996). The wisdom literature and Psalms (p. 195). Joplin, MO: College Press Co.

[2] R. Ellsworth,  (2006). Opening up Psalms (p. 10). Leominster: Day One Publications.

[3] J. Mead, (2015, September 15).  Sixteenth Day After Pentecost.  https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-24-2/commentary-on-psalm-1161-9-4

[4] C. F. Pfeiffer, (1962). The Wycliffe Bible Commentary: Old Testament (Ps 115:16). Chicago: Moody Press.

[5]M. Henry, (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 909). Peabody: Hendrickson.

Eternal Matters: A Believer’s Perspective

Bill Alderson
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Eternal Matters: A Believer’s Perspective

Since the believer’s citizenship is heaven (Philippians 3:20), his highest priority is to learn how to live in a foreign land in the midst of unheavenly standards. That verse tells us that it is heaven “from which also we eagerly wait for a Savior, the Lord Jesus Christ”. It’s about not getting too comfortable with the surroundings of our temporary home. Paul gives us further perspective on our eternal home in 2 Corinthians 5:1-8 and how we live outside of eternity:

“1 For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. 2 For indeed in this house we groan, longing to be clothed with our dwelling from heaven, 3 inasmuch as we, having put it on, will not be found naked. 4 For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. 5 Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. 6 Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord— 7 for we walk by faith, not by sight— 8 we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord.” (2 Corinthians 5:1-8)

Approaching our life on earth as if we are living far from home is key to finding real spiritual success; the more connected we are to this world, the more we are disconnected from heaven. Bob Dylan says it this way, “when you ain’t got nothin’, you got nothin’ to lose.” The believer who recognizes that his future is heaven can begin to live with this ever-present reality in mind. Paul reminds us that our earthly tent is temporary and that our groanings for that permanent home are also temporary. Living in time and space and mortality does not have to define life’s quality. The Holy Spirit is our pledge to the eternal life available to us now and He is the key to walking by faith and not by sight. His leading and guidance brings us into all of the truth. Learning how to live as ambassadors (2 Corinthians 5:20) means we don’t allow our current surroundings to dictate who we represent.

To live is Christ

One’s attitude toward death helps to define which kingdom he represents. In Philippians 1:21-23, Paul writes, “For to me, to live is Christ and to die is gain. But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better.” Living in Christ is directly related to the work to which we are called while in this world. It is the presentation of the gospel, that this physical life is not the end; eternal life has been purchased for all who believe. As a result, the believer takes on God’s call by taking on Jesus’s ministry. In 2 Corinthians 5:15, “and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.” It’s all about eternal priorities.

While waiting for our heavenly home to become our current reality, we learn what it means to be a bond-servant of Christ. In Galatians 1:10, Paul realized that seeking the favor of men was not the answer. Instead, we learn to face life’s difficulties and challenges as a part of a bigger mission, that the life of the Risen Christ would be made manifest to others. In 2 Corinthians 4:8-12, “we are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. For we who live are constantly being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. So death works in us, but life in you.”

Letters of Christ

The primary source of this life as a servant is the work of the Holy Spirit, writing on human hearts so that we would become letters of Christ to the world. It is His empowerment that enables the believer to become a servant of the new covenant; it is His life and not human performance. Paul’s ministry was founded on this power as he testified in 1 Corinthians 2:3-5, “I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.” Believers are directly connected to eternity by the power of God; human effort is futile. Paul tells us in 2 Corinthians 3:5-6 that we are made adequate, sufficient by this eternal power.

A young man went to study in a renowned Jewish school that emphasized character refinement. After a few days, the new student began to imitate what he saw many of the veteran students doing day after day. He sat in his chair, closed his eyes tight, and began to repeat, “I am nothing! I am nothing! I am nothing!” Upon hearing the young man chanting that phrase, an elder classman scolded him by saying, “Who do you think you are? You have to be here at least a year until you can reach the level of being nothing!”

Nothingness is eternal.

Hudson Taylor – The Heart of Missions

Bill Alderson
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Hudson Taylor – The Heart of Missions

One of the greatest missionaries of the modern Christian age is (James) Hudson Taylor, who spent 51 years as a missionary to China and established the China Inland Missions, now known as OMF International. This society was responsible for bringing over 800 missionaries to the country who began 125 schools and directly resulted in 18,000 Christian conversions, as well as the establishment of more than 300 stations of work with more than 500 local helpers in all eighteen provinces. Taylor’s methods included dressing like a native as well as exhibiting a deep passion to reach remote people groups within China. In addition, he promoted a new approach to world missions, namely “Faith missions“, the sending of missionaries with no promises of temporal support, but instead a reliance “through prayer to move Men by God.” Hudson Taylor’s attitude and focus revolutionized modern missions. He was totally committed to his call. Here’s an illustration of that attitude:

The Turkey Prince is a Jewish tale told by Rabbi Nachman of Breslov in the 18th century. The story is about a prince who goes insane believing that he is a turkey. He takes off his clothing, sits under the table, and eats crumbs off the floor. The king and queen are horrified. Many try to heal their son, but none are successful until one day when a wise man comes to town and says that he can heal the prince.

This man takes off his own clothing and sits together with the prince on the floor, claiming to be a turkey, too. Gradually, the prince accepts the man as a friend and trusts him. The wise man then suggests to the prince that turkeys can also wear clothing and eat at a table. Step by step, the wise man is able to get the prince to act normally until the prince is completely cured.

All things to all men

Effective missions meets people right where they are at. The Apostle Paul understood this principle clearly when he offered the following in 1 Corinthians 9:18-23, “What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel. For though I am free from all men, I have made myself a slave to all, so that I may win more. To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it.”

This reference of Paul is derived from his understanding of God’s heart for people as a servant. He expressed this heart in Philippians 2:6-8 when, in referring to Jesus he said, “although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.” This agape love of God for the people of the world (so loved – John 3:16) is exemplified in Jesus’s attitude that He came to serve and not be served, becoming a ransom for many. The Greek word for ransom, lutron, means to loosen them from their bonds and set them at liberty. This is the heartbeat of missions.

In his progressive understanding of this new relationship with God, Paul also encouraged believers “not to put an obstacle or a stumbling block in a brother’s way” (Romans 14:13). In verse 14, he says that “nothing is unclean in itself.” so to enforce any particular requirement or prohibition on others in the name of uncleanness should be avoided. These actions are not motivated by love, but rather a religious zeal that does not recognize Christ’s unlimited atonement. In verses 16-17, “Therefore do not let what is for you a good thing be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” The heart of missions does not include requiring any people groups to conform to particular cultural norms, standards or practices.

Full commitment

The heart of missions requires a full commitment. The missionary recognizes that he is set apart from the world to fulfill God’s purposes, in particular the spreading of the Gospel. This effort takes on many different forms as God uses each one according to his gifts, but the missionary spirit is preoccupied with a diligence to present oneself as a workman (2 Timothy 2:15) while avoiding worldly influences that might negatively affect the ones that are the object of that mission. Regarding Hudson Taylor, Arthur Glasser said, “He was ambitious without being proud… He was biblical without being bigoted… He was a follower of Jesus, without being superficial… He was charismatic without being selfish.”  He was promoting the exchanged life.

Taylor’s impact

Paul’s heart is exemplified by Hudson Taylor. In fact, historian Ruth Tucker summarizes the theme of his life: “No other missionary in the nineteen centuries since the Apostle Paul has had a wider vision and has carried out a more systematized plan of evangelizing a broad geographical area than Hudson Taylor.” His commitment to the Chinese people included his efforts to preach in several local languages, including Mandarin, Chaozhou, and the Wu dialects of Shanghai and Ningbo. The last of these he knew well enough to help prepare a colloquial edition of the New Testament written in it. The heart of missions is all about clearly communicating the gospel to any people group, in any language and in any circumstance.

The biographies of Hudson Taylor inspired generations of Christians to follow his example of service and sacrifice. Notable examples are: missionary to India Amy Carmichael, Olympic Gold Medalist Eric Liddell, twentieth-century missionary and martyr Jim Elliot, founder of Bible Study Fellowship Audrey Wetherell Johnson, as well as international evangelists Billy Graham and Luis Palau. Kenneth Scott Latourette said, “Hudson Taylor was, …one of the greatest missionaries of all time, and… one of the four or five most influential foreigners who came to China in the nineteenth century for any purpose.”

The Priesthood of the Believer

Bill Alderson
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The Priesthood of the Believer

One of the most important principles derived from the Protestant Reformation is the priesthood of the believer. Martin Luther wanted Christians to understand that, in God’s eyes, the people were not second-class citizens as compared to the clergy or the nobility. Instead, new covenant believers are all saints, kings, and priests. There are three fundamental principles of the Protestant Reformation: the supremacy of the Scriptures over tradition, the supremacy of faith over works, and the supremacy of the Christian people over an exclusive priesthood. The first may be called the objective, the second the subjective, the third the social or ecclesiastical principle.

While Martin Luther did not use the exact phrase “priesthood of all believers,” he infers a general priesthood in Christendom in his 1520 “To the Christian Nobility of the German Nation.” He said that all Christians “are truly of the spiritual estate, and there is no difference among them, save of office alone.” When Paul says that believers are part of one body, one Lord, by one Spirit, one baptism, and called in one hope of your calling (Ephesians 4:4-6), he means that there is no distinction, that we are all one in Christ (Galatians 3:28). Luther continues, “It is faith that makes men priests, faith that unites them to Christ, and gives them the indwelling of the Holy Spirit, whereby they become filled with all holy grace and heavenly power. The inward anointing–this oil, better than any that ever came from the horn of bishop or pope–gives them not the name only, but the nature, the purity, the power of priests; and this anointing have all they received who are believers in Christ.”

Royal Priesthood & Holy Nation

“9 But you are A CHOSEN RACE, A ROYAL PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.” (1 Peter 2:9-10)

Peter acknowledges that as chosen ones (Ephesians 1:4), the believer is automatically part of “a royal priesthood” and a Holy Nation, meaning that he has been set apart for a divine purpose as “a people for God’s own possession.”  This divine purpose is “so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” and this empowerment only happens to the one who has accepted his position as priest by receiving His mercy. The new covenant believer-priest recognizes that he belongs to God and derives his accountability from that position. New Testament believers have been commissioned into God’s army of servant priests.

Spiritual Sacrifices Poured Out

As part of a holy nation, the believer-priest has been set apart for God’s purposes. In 1 Peter 2:5, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” The old covenant priest was charged with the job of offering animal sacrifices on behalf of the people in the tabernacle/temple to atone for sins. The new covenant priesthood begins with the offering of self to God which is our spiritual service of worship (Romans 12:1). From this place, he can then become, like Paul, a spiritual sacrifice to others through faith in the High Priest, Jesus Christ. In Philippians 2:17, “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.” The impartation of God’s life is realized when man sees the sacrifice of the Lord through the investment of the priesthood into others.

The old covenant priest was not only responsible for animal sacrifices, but he also burned the incense (a picture of prayer) on the altar of incense, signifying Jesus as our intercessor (Hebrews 7:25), he cleaned and trimmed the lamps of the golden lampstand, which references Jesus as the Light of the world (John 8:12), and he put the bread of the Presence on the table every Sabbath, pointing to Jesus as the Bread of life (John 6:35). In the same way, the new covenant priest is a minister to others through prayer (1 Timothy 2:1-2), declaring the light of the gospel (1 Corinthians 9:16), and encouraging others in the bread of God’s Word (Matthew 4:4). And just as the old covenant priest was anointed with oil to fulfill his office, so the new covenant priest is anointed with God’s power through the Holy Spirit (1 Corinthians 2:4-5).

Missions & Evangelism

Jesus speaks to the Apostle John about this new covenant priesthood in Revelation 1:6, “and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.” The ultimate purpose of the priesthood is that God gets the glory and is recognized as the ultimate authority over man and all things (dominion). Beyond the new covenant offices of apostle, evangelist, and pastor-teacher that resemble the office of priest, maybe the greatest example of the new covenant believer-priest is the missionary. Christian missions employ believers of all shapes and sizes in missionary work all over the world in fulfillment of Acts 1:8. They sacrifice their own lives to serve the Lord as soul winners, teachers, and other efforts intended to meet human needs by sharing the gospel, praying for the greatest needs of the people and imparting life through the Word of God. In reality, a missionary is anyone who lays down his/her life to follow God’s will in serving human need, no matter the place.

This new covenant priesthood is not reserved strictly for the church age, but is also intended for the new covenant of the kingdom age to come on behalf of the Jewish nation. In Isaiah 61:6, “But you will be called the priests of the Lord; you will be spoken of as ministers of our God. You will eat the wealth of nations, and in their riches you will boast.” Revelation 5:8 and 20:6 say that these priests would reign with Christ for a thousand years. That’s us, the overcomers from the church age who have chosen to live a life of service for the sake of a higher purpose, God’s agape love for the world (John 3:16) to disciple all nations in Christ’s stead. In Psalm 4:3, “But know that the Lord has set apart the godly man for Himself; the Lord hears when I call to Him.”

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