Core commitment 1: Graciously and uncompromisingly evangelical

tax-refund-advanceWe will remain graciously and uncompromisingly evangelical:

  • Everything we are and everything we do must be rooted in, centered on and permeated by the evangel, the gospel of Jesus Christ.
  • Before anything else, we are worshipers of God, disciples of Jesus Christ, and are to love him with all of our hearts, souls, strength and minds.
  • The Scriptures must remain the continual, ultimate authority and standard for our faith and lives as individual believers and as a church.
  • We must not allow ourselves to be co-opted by any other identity. While remaining absolutely committed to the biblical Christian faith, we will seek to be intentionally diverse racially, culturally, politically, generationally and socioeconomically.
  • We must speak the truth in love. We should strive to be loving and gracious in interacting with our community; we don’t expect a non-Christian world to live like Christ. But we also must not compromise or lay aside biblical truth to seek to be more acceptable to the world around us. Real love and truth are inseparable. To over-emphasize either love or truth at the expense of the other is to risk losing both.
  • We will strive for complete unity regarding the essential truths of the gospel, and provide as much freedom as possible concerning secondary issues. We’ll only take a definitive position on debated, secondary issues when it’s necessary for mutual fellowship and ministry as a church.

Do we have to be baptized to be saved?

Let’s start this week with a couple of questions: When Jesus taught the importance of putting new wine into new wineskins (Matthew 9:17), was he mostly concerned with preserving literal wine? When Jesus told Peter and Andrew, “Come, follow me, and I will show you how to fish for people [Matthew 4:19]” did he mean they would go out with literal, physical nets and scoop up new converts?

We all know the answers to these questions because these kinds of references are common in Scripture. All through the Bible, God uses physical illustrations to convey spiritual truths. When Jesus spoke to the Samaritan woman about “living water” (John 4:10-14), we know he wasn’t referring to some specially-infused literal water; he was speaking of spiritual life and using water to illustrate and contrast it with the woman’s natural life. When Jesus tells Nicodemus he must be “born again” (John 3:3-4), and Nicodemus responds: “How can an old man go back into his mother’s womb and be born again?” every reader understands that Nicodemus is missing the point (probably intentionally).

Some become confused when Jesus says of the bread “This is my body” and of the wine “This is my blood [Matthew 26:26-28].” They assume this must be meant literally. (Of course, that would be a problem since Jesus was still standing there in front of them with his body and blood intact!) But we use this kind of language all the time. If I take out a photo, hand it to you, and say, “This is my wife,” have I just literally handed you my wife? As with baptism, communion is a physical act illustrating a spiritual truth.

One of my favorite passages to show how this works is John 13 where Jesus washes his disciples’ feet. Peter resists Jesus, questioning what he’s doing. Jesus responds with an interesting comment: “You don’t understand now what I am doing, but someday you will.” Peter understood all too well that Jesus was humbling himself, but there was a spiritual truth Peter was not yet getting. The continuing exchange confirms this deeper spiritual dimension:

Jesus replied, “Unless I wash you, you won’t belong to me.”

Simon Peter exclaimed, “Then wash my hands and head as well, Lord, not just my feet!”

Jesus replied, “A person who has bathed all over does not need to wash, except for the feet, to be entirely clean. And you disciples are clean, but not all of you.” For Jesus knew who would betray him. That is what he meant when he said, “Not all of you are clean.”

Notice, Jesus is using physical elements and acts to communicate spiritual realities. If we miss this in Scripture and over-interpret the physical elements, we’ll end up with erroneous ideas about the Christian life.

Scripture uses physical actions to illustrate spiritual truths.

Baptism as illustration
Why is all of this important? Because there are many passages that use the physical act or water of baptism to illustrate specific spiritual truths. We want to make sure we don’t misunderstand what the Scriptures are teaching. For instance, many passages speak of baptism in the sense of the person being ‘washed.’ Some have assumed it’s the physical act of baptism that washes our sin away. In Acts 22:16, Ananias tells Saul (aka Paul):

What are you waiting for? Get up and be baptized. Have your sins washed away by calling on the name of the Lord.

I appreciate the way this translation (NLT) makes it clear that one’s sins are not washed away by being baptized, but by calling on the name of the Lord. Baptism is a physical act that illustrates this spiritual truth. If you read each passage carefully, you’ll see the primary spiritual truth and the way it’s being symbolized. Here’s another example from Titus 3:5:

He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.

Notice again, the emphasis is not on some physical act of washing, but on rebirth and renewal by the Holy Spirit, thus making us spiritually clean.

But what about . . . 
There are three passages some use to claim that baptism is necessary for salvation. The most common one is Mark 16:16:

Anyone who believes and is baptized will be saved. But anyone who refuses to believe will be condemned.

Now we could point out that this passage says the ones condemned are those who refuse to believe, not those who refuse to be baptized. But there’s a bigger problem with using this verse. All current translations have a note after Mark 16:8 explaining that the earliest and most reliable manuscripts don’t include this section (16:9-20). For hundreds of years, Bible scholars have known that these verses are almost certainly not found in the original text of Scripture. (Interestingly, this is the very section that speaks of handling snakes!) We just shouldn’t base an important teaching on such a highly questionable passage.

1 Peter 3 describes how Noah’s family was saved through the water of the flood, and then continues in verse 21:

. . . and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God.

Notice how the passage itself takes the emphasis from the physical act and the physical element and places it instead on the believer’s faith toward God. Peter is comparing two different examples of how water illustrates God’s saving work in our lives.

The third passage is from Acts 2:38:

Peter replied, “Each of you must repent of your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit.”

Some have taken advantage of a certain ambiguity in this passage. We can use the word “for” in a couple of different ways. I can say ‘I’m going to the store for some milk;’ I can also say ‘I’m going to the store for my wife.’ I’m using the same word, but in quite different ways. If I’m going to the store for some milk, I’m going in order to acquire the milk. But if I’m going to the store for my wife, I’m not going for the purpose of acquiring my wife, am I? I’m going to the store because of or in response to my wife.

Which way is this passage using the word? It’s helpful to see similar wording in John’s comment in Matthew 3:11, “I baptize you with water for repentance.” We don’t have to think long about this before we realize it doesn’t make sense for them to be baptized in order to repent. If they weren’t already repentant, they wouldn’t be willing to be baptized! The fact they would humble themselves and be baptized was powerful testimony to the authenticity of their repentance. So they were being baptized because they had repented.

Why is this important?
We need to be clear about this. If Peter was telling the people they needed to be baptized in order to receive forgiveness of their sins, then there is something other than faith that is required for salvation. And this flies in the face of all the passages that connect salvation and forgiveness of sins with faith alone. We could give scores of such references, but here are two examples:

All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.

Acts 10:43

Then he brought them out and asked, “Sirs, what must I do to be saved?”

They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.”

Acts 16:30-31

Salvation and forgiveness come simply through placing our faith in Christ. If baptism is necessary for salvation, then there is something—in addition to faith—that we must do. There is a good act we must perform. But this idea contradicts the vital truth taught in Ephesians 2:8-9:

God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it.

So, in Acts 2:38, Peter was saying that the people must be baptized not in order to be forgiven, but because they had been forgiven.

We aren’t baptized to be saved;
We’re baptized because we are saved.

We must be careful not to fall into the error we see in Galatians. These people were being drawn to the Old Covenant Jewish law, and had made circumcision a “Christian” necessity. But Paul was adamant. If they added any necessary action or law to the purity of the gospel of Jesus Christ, not only were they corrupting the gospel but they were altering it to the point where it was an entirely different gospel (Galatians 1:6-9). If we add something to the gospel as an essential requirement for salvation, we’re in danger of falling away from God’s grace and being cut off from Christ (Galatians 5:2-4).

We must not take Scripture passages out of context and cobble together isolated phrases to make baptism into something God never intended. We do encourage believers to be baptized as the Bible teaches. But we must not weaken the scriptural truth that, by God’s grace, we are forgiven and saved solely through our faith in Jesus. We celebrate baptism as a public declaration of a person’s faith in Christ. And we practice the physical act of baptism in water to beautifully symbolize a profound spiritual truth: our old life of sin has been washed away from us, and we now live a brand new spiritual life in Christ.

Baptism series:

What is baptism?

Who should be baptized?

Do we have to be baptized to be saved? [see above]

The heart of the story: Jesus

Christmas is just a few days away. Could there be a more perfect time to discuss the New Testament Gospels? The biblical story begins with creation and ends with the restoration of God’s creation. But the heart of the story is the earthly life of Jesus Christ. Everything either points forward or looks back to this brief, but climactic, period of time. It’s ironic that our entire society measures history according to this one life. But what some observe merely because of the historical development of the modern calendar, we acknowledge in spirit and truth, realizing that everything we are as Christians, everything we believe, and everything we hope for is all rooted in what Jesus did in 1st century Palestine.

Four Gospels
Since this part of the story is so essential, it’s important that we understand how best to read and study the Gospels. Probably the first thing we notice about the New Testament Gospels is that there are four of them. Why four? Well, instead of having one official, tightly-controlled version of the life and ministry of Jesus, we have four. And these four accounts were written by very different authors. According to early tradition, Mark wrote his Gospel from the perspective of Peter, drawing on his personal accounts. Matthew and John were also eyewitnesses, but writing at different times with extremely different styles and perspectives. Luke wasn’t even Jewish. He was a Greek physician and understood the need for careful research (since he wasn’t an eyewitness) and detailed historical writing. These authors even arranged their material differently, some putting everything in careful chronological order, and others arranging the events and teachings according to topic.

But while these writers wrote at different times to believers in different settings and using different approaches (no sign of imposed uniformity here), it becomes very clear they’re recounting the same story, communicating the same message. The differences are real, but they tell us of the same Jesus, and the same faith and hope in him.

As you read the Gospels, it’s important to not fall into either of two extremes. The Gospels record the historical accounts of Jesus, his ministry and the responses of the people. But these books are much more than history. If you only focus on the historical details, you’ll miss the pulsing life of the story. On the other hand, these stories are more than inspiring myths or spiritual metaphors; they’re actual historical events. When these authors wrote the Gospels, they were writing what they knew to be true and authentic. We study the Gospels today because we firmly believe these things truly happened.

Variations among the Gospels
Now, for many thoughtful readers, the historical nature of the Gospels brings up a number of questions. I remember as a child reading the Gospels—with the words of Christ conveniently in red—and I noticed that the statements of Jesus often read differently in one Gospel when compared to another. These weren’t glaring contradictions, just variations in the wording. But I was an analytical kid, and it bothered me. How could this be? Wasn’t this the inerrant Word of God, recording the words of Christ? How could there be any difference between the Gospels?

I came to learn that the common, everyday language for Jesus, his disciples and the local Jews was Aramaic. When Jesus originally spoke the words we read in Scripture, he wasn’t speaking Greek, but Aramaic. Later, some of his disciples recorded these teachings for other believers. And they naturally wrote these accounts in Greek because it was the common language for Jews (and Gentiles) throughout the Roman empire and even beyond. As you might guess, whenever you have different people translating, there are bound to be variations in the results. They’ll convey the same meaning, but use different words. (Just imagine four different people independently translating a story from Spanish into English. Are they going to choose the same English words every time?)

It’s also helpful to know that the original biblical manuscripts didn’t include any quotation marks. They weren’t used in the ancient world, and the people then didn’t expect precise, word-for-word quotes the way we sometimes do. When you see quotation marks in Scripture (and the words of Jesus in red) this is the work of the translators and scholars, not the original writers. 1st century people were comfortable with conveying the essence of what someone had said instead of the exact wording. For instance, a child asks, “Mom, can we have some ice cream before dinner?” And she replies, “That’s a bad idea because it will ruin your dinner.” And the child reports to his waiting siblings, “No, she said we better not ‘cuz we won’t eat our supper.” Is this word-for-word? No. But is it accurate? Sure it is, and people then commonly summarized what someone else had said in a similar way. So we shouldn’t be surprised if we run across slight variations in the statements of Jesus.

Historical context
As with any other writing in Scripture, we need to understand the historical context of the Gospels. In many ways, the Gospels have a unique setting. Jesus came to establish a new covenant with his people, one based on his grace-filled sacrifice for us, and our faith in him. But most of the events recorded in the Gospels took place before Christ’s death on the cross. So these teachings and stories are still looking forward to and anticipating the death and resurrection of Jesus. They share much of the same perspective as the Old Testament.

Yet Jesus is right there in their midst, already telling them of how everything is changing. He’s fulfilling prophecies about the Messiah and the coming kingdom of God. He’s powerfully displaying his power over the enemy, casting out demons, healing the sick, giving sight to the blind, even raising the dead. The ministry of Jesus was nothing less than light dramatically invading the darkness.

So this Gospel period is a time when the Old Covenant and the New Covenant overlap. Many of Jesus’ teachings and examples are given while the people are still in the context of the Mosaic Law, but he’s preparing them for a direct relationship with God, through him, based on grace and faith. In Jesus, the kingdom of God (or rule of God) had suddenly come upon them, but he was not yet ushering in the kingdom in its fullness as he one day will. This is what theologians call the ‘already, but not yet.’ The kingdom was already in their midst, but it was not yet all-encompassing as it will be in the future. Also during this time, Jesus was preparing the twelve for a special ministry as his personally commissioned apostles.

To whom is Jesus speaking?
What does all of this mean for us when we’re reading the Gospels? It means we have to ask ourselves, “To whom is Jesus speaking in this passage?” We can’t just assume that every statement applies to us. For example, in Matthew 5:23-24, Jesus gave these instructions:

So if you are presenting a sacrifice at the altar in the Temple and you suddenly remember that someone has something against you, leave your sacrifice there at the altar. Go and be reconciled to that person. Then come and offer your sacrifice to God.

So, to whom is this addressed? To New Testament Christians? Not unless we’re still supposed to be taking sacrifices to the Jewish Temple. Jesus spoke this to people in an Old Covenant context. We can learn from this instruction, but it wasn’t given directly to us. What about these instructions from Luke 9:3:

“Take nothing for your journey,” he instructed them. “Don’t take a walking stick, a traveler’s bag, food, money, or even a change of clothes.”

Who was he talking to? Us? No, he’s giving these instructions specifically to his apostles (and he later changed these requirements even for them). Jesus gave many commands to the disciples that had a limited application during a unique period of history. If we try to fulfill these instructions now, we’ll just confuse and frustrate ourselves. So pay attention to whom Jesus is speaking. Thankfully, much of what he says applies to all of us the same way. Just make sure what the text says before figuring out what it means for you.

This is particularly important when reading the parables of Jesus. Many of his parables are so familiar to us, we naturally apply them to our lives today. But always take note of the setting, and just who is there listening to him. Many of the parables were meant specifically for the Jewish people of Jesus’ day; many more were intentionally aimed at the Pharisees. Again, this doesn’t mean these parables have no meaning for us, we just need to see what they meant to them then before we can know what they mean to us now.

No hidden meanings
As we talked about last week, look for the main point in the parables, not some secret, hidden meaning. We recently studied the parables of the mustard seed and the yeast in Luke 13:18-21. It used to be common to hear people teach that these parables were speaking of abnormal growth (a mustard seed into a tree) and the permeation of sin (supposedly represented by the yeast). Not only is this interpretation technically incorrect (mustard plants naturally grow 10-12 feet; yeast doesn’t only represent sin), but it completely misses the point of the parables. The kingdom of God begins small and inconspicuous, but grows and spreads to a surprisingly large scale, as it was intended. And notice, if we insist that these negative interpretations are correct, then this is apparently what Jesus was saying about the kingdom of God—not some corrupted, institutional church. Is this really what he was saying about the rule of God? The lesson here? Don’t seek strange, esoteric, coded meanings to the parables of Jesus. Instead strive to understand what the parables would have meant in their original context.

Finally, also be aware that Jesus was a creative, colorful communicator. He used common figures of speech, including hyperbole (intentionally exaggerating to make a point). We do this all the time too. “If I’ve told you once, I’ve told you a thousand times!” “I’m so tired, I’m going to sleep for a week!” So when Jesus told the people (Matthew 5:29-30):

So if your eye—even your good eye—causes you to lust, gouge it out and throw it away. . . . And if your hand—even your stronger hand—causes you to sin, cut it off and throw it away.

they understood immediately he wasn’t literally telling them to starting gouging out and cutting off body parts. (Would gouging out your eyes really keep you from lusting?) They recognized he was dramatically making a deeper point. A healthy common sense can be very helpful here. And the more you really think about what Jesus is saying and what it meant to them then, the more you’ll often see an underlying humor in the words of Christ. Have fun with your Bible study!

Most importantly, don’t forget why the Gospels are the heart of the story. Don’t forget just who Jesus is, and what he’s doing in these accounts. At the time, the disciples couldn’t quite grasp the bigger picture. We need to make sure we have the deeper significance firmly in our minds as we read and study the Gospels.

[I’ll be out of town next week, so there will be no Taking Root study. I’ll have a new one for you the following week. Merry Christmas everyone!]

How to study the Bible series:

Which Bible version should I use?

The first three rules of Bible study

Why do we have to “study” the Bible?

Where are we?: Getting a feel for the bigger story

You’ve got mail: Opening the letters to the churches

Building bridges: Cultural differences in the letters to the churches

Following the story: God and his people, part 1

The heart of the story: Jesus [see above]

Following the story: God and his people, part 2

Acting on Acts: How do we apply Acts to the church today?

Should Christians obey the Ten Commandments?: Christians and the Old Testament law

The psalms: Prayers to God that speak to us

Walking with the wise: Learning from the Bible’s poetic wisdom

The prophets: God’s messengers, calling his people back

Revelation: The story comes full circle