The LORD Our Righteousness

“In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness'” (Jeremiah 23:6, ESV)
The capitalized LORD renders the divine name, Yahweh, which in olden time was often rendered “Jehovah.” The word “righteousness” in Hebrew can be transliterated (i.e., put in English letters) like this: tsidkenu.

Now we’re ready to consider Robert Murray McCheyne’s poem “Jehovah Tsidkenu”

I once was a stranger to grace and to God,
I knew not my danger; and felt not my load;
Though friends spoke in rapture of Christ on the tree,
Jehovah Tsidkenu was nothing to me.

I oft read with pleasure, to soothe or engage,
Isaiah’s wild measure and John’s simple page;
But even when they pictured the blood-sprinkled tree,
Jehovah Tsidkenu seemed nothing to me.

Like tears from the daughters of Zion that roll,
I wept when the waters went over His soul,
Yet thought not that my sins had nailed to the tree
Jehovah Tsidkenu—’twas nothing to me.

When free grace awoke me by light from on high,
Then legal fears shook me, I trembled to die;
No refuge, no safety in self could I see—
Jehovah Tsidkenu my Saviour must be.

My terrors all vanished before the sweet name;
My guilty fear banished, with boldness I came
To drink at the fountain, life-giving and free—
Jehovah Tsidkenu is all things to me.

Jehovah Tsidkenu! My treasure and boast,
Jehovah Tsidkenu! I ne’er can be lost;
In Thee shall I conquer by flood and by field—
My cable, my anchor, my breastplate and shield!

Even treading the valley; the shadow of death,
This watchword shall rally my faltering breath;
For while from life’s fever my God sets me free,
Jehovah Tsidkenu my death-song shall be.

HT: Phil Johnson

Interview with Jason Skaer: From Pro Basketball to the Pastorate

You never know who is sitting in your class. When I was teaching at SWBTS Houston, I had the privilege of teaching Jason Skaer. It’s been an even greater privilege to see our friendship grow over the last few years, and he was kind enough to answer some questions about his conversion, how basketball (Oklahoma State, Rice, Austria, and the Rockets made the mistake of not keeping him) has helped him in the ministry. Whereas he used to talk trash at Michael Jordan, Jason now pastors The Church at Alden Bridge in The Woodlands, TX.

Fast facts: Jason was second off the bench on the 1995 Oklahoma State team that went to the Final Four, and he was a Rhodes Scholar candidate. His wife was a star basketball player at Rice and a scholar in her own right (if it doesn’t open to page 10, go to page 10 on the linked PDF). The best thing about Jason, though, is that he is a humble man of God who knows that God the Father exalts Jesus by his Spirit through the word.

Could you describe how you came to faith in Jesus?

Not growing up in the church I had very little Bible knowledge and consequently knew close to nothing about the gospel.  However, during my first year playing professional basketball in Europe I decided to read the Bible from cover to cover.  Thus it was quite literally through the power of God’s Word that I came to know Christ.  No tricks, no gimmicks, the gospel was good enough to convict and save.

Are there ways that basketball has helped and/or hurt your approach to the ministry?

Basketball has been immensely helpful.  There’s no “I” in team and that certainly holds true in the church.  It takes everybody working together and utilizing their gifts to grow a healthy congregation.  Stubborn persistence taken from the athletic arena has also served me greatly.  Helping plant and eventually pastor a new church is difficult work.  There will be days when the deck seems stacked against you.  But if you believe God’s called you to the task you can’t give in.  Too many ministers (and church members) throw in the towel during the hard days.  But as we’re experiencing now there is great fulfillment and joy in sailing through the storm and ultimately seeing brighter days.

Tell me about The Church at Alden Bridge.

The Church at Alden Bridge has a simple mission statement:  “Our mission is to be disciples and make disciples of Jesus Christ.”  This means we aim to both know God and make Him known.  Thus we are serious about discipleship and equipping our members while being equally passionate about reaching the lost.  In my experience churches are usually good at one or the other.  Either we’re good at equipping but offer a cold environment, or we’re really welcoming but have no real depth.  My hope and prayer is that TCAAB holds these two important mandates in balance.

What do you find most helpful as you prepare to preach?

The most helpful aspect of my preaching preparation is that I am absolutely committed to and passionate about expository preaching.  We simply march verse by verse through the whole counsel of God’s word.  For instance, we spent the last two semesters in James and this Summer we are working through Psalms 11-21.  I simply don’t have the capacity or creativity to wake up each Monday morning and invent some new catchy sermon series.  We believe that God’s Word is good enough for God’s people and it’s been my experience here that His Word is more relevant and penetrating than anything I could ever invent.  Thus in sticking with the Bible, regardless of how it gets delivered (which I work very hard on), I know for certain that the content is always good.

Tell me about the specific challenges of doing ministry in The Woodlands.

The Woodlands is a pretty affluent community and thus like other similar communities many don’t see a need for God.  We’ve built our identity around job and possessions and family and missed out on the Main Thing.  I will say however that with the recent economic downturn some of our idols have been taken away and many are now asking questions that only the gospel can answer.

What have you most enjoyed seeing God do as you have served The Church at Alden Bridge?

There are few greater joys than witnessing hungry people get fed the things of God.  We get lots of folks who are “tired of seeing the same movie every week” and looking for something deeper and it’s fun to feed them.  We also get lots of unchurched and unbelieving folks who stroll in on a Sunday not knowing what they’re looking for but get turned on to the truth of the gospel and it’s fun to feed them too.  God is building a church in this community that vindicates once more the sufficiency of His Word and it thrills me to no end to have the privilege of serving a work like this.

Thanks for taking the time to serve us with this interview, Jason!

It’s beautiful to see the Lord transform people. Glory to God for his mercy!

I recommend you check out Jason’s sermons here.

Dever’s Preface to It Is Well

If you haven’t already done so, you really should check out the Preface to Mark Dever and Michael Lawrence’s book, It Is Well. Here’s a snippet that puts worship into words and describes how the cross is central, even if there isn’t a physical cross on the wall:

“This is never truer than when we sing the hymn ‘It Is Well with My Soul.’ I wish you could hear the church sing the stanze, ‘My sin, not in part, but the whole, is nailed to the cross, and I bear it no more, praise the Lord, praise the Lord, O my soul.’ Our voices join in ecstasy, and we stand amazed at our inclusion, stunned and relishing God’s costly, gracious mercy toward us in Christ. The truth of the Word, the cross in the Bible, explodes into glorious joy at the foundation and heart of our life together as a church. When we experience that solemn joy, that deep delight, that loud celebration together, whether we’re at the Lord’s Table or simply rejoicing after confessing our sins in prayer, the cross is seen to be the center of our church.”

Programming note: this post was prompted by the enjoyment of this song in worship this past Sunday at Kenwood. What a blessing to worship with God’s people.

Baselines and Biblical Theology

Before I play wiffle ball in the back yard with my sons, we have to set the bases down so that we know what the playing field is. The first and third base line enable us to see when a batted ball is fair or foul.

Biblical theology has these, too.

Here’s the first base line: the Bible is true. Here’s the third base line: you can’t neglect or nullify any part of the Bible’s teaching. This means that no part of the evidence can be fudged. You can’t make the Bible mean the opposite of what it says. Foul ball. It also means that no part of the Bible can be ignored just because you don’t like the way it looks. That ball is in fair territory, even if it’s difficult for you to field it. We play this game in fair territory.

What Is Biblical Theology?

What is biblical theology? It’s an attempt to get at the unstated assumptions from which the biblical authors make their statements. The only access we have to those assumptions are the statements they make. Take Leviticus, for instance. The book has all these instructions for offering all these sacrifices, but it never states the rationale for those sacrifices. At least, it never states that rationale the way people living over 3,000 years after the book was written in a vastly different culture would like to have the rationale stated. So from what the book does say, biblical theology attempts to get at the rationale that Moses, in this case, has for the instructions, and which the original audience of the book knew, making it unnecessary for him to spell it out.

Now Available: Text Driven Preaching

When Andy Cheung asked me about the extent to which biblical theology should influence preaching, I mentioned my essay, “Biblical Theology and Preaching,” which has just appeared in a new book from Broadman and Holman.

Text Driven Preaching: God’s Word at the Heart of Every Sermon, edited by Daniel L. Akin, David L. Allen, and Ned L. Matthews.

Broadman and Holman has granted me permission to link my essay here: “Biblical Theology and Preaching,” pages 193–218 in Text Driven Preaching: God’s Word at the Heart of Every Sermon, ed. Daniel L. Akin, David L. Allen, and Ned L. Mathews. Nashville: Broadman and Holman, 2010.

Join me in an expression of gratitude to them: buy the book!

Here’s the outline of my essay:

1. Introduction

2. Do I Need This to Preach?

2.1 Preaching the Whole Counsel of God
2.2 All Scripture God Breathed and Profitable

3. What Is Biblical Theology?

3.1 Structural Features
3.2 Intertextual Connections
3.3 Placement in the Big Story
3.4 Encouragement

4. How Do I Do Biblical Theology?

5. How Do I Preach Biblical Theology?

6. Can God’s People Handle This?

7. How Do I Get Started?

Check it out.

Biblical Theology and Preaching,” pages 193–218 in Text Driven Preaching: God’s Word at the Heart of Every Sermon, ed. Daniel L. Akin, David L. Allen, and Ned L. Mathews. Nashville: Broadman and Holman, 2010.

Literary Notes from Brown’s Hope Amidst Ruin

As mentioned earlier, I think that A. Philip Brown II’s Hope Amidst Ruin: A Literary and Theological Analysis of Ezra is the best book on the theology of Ezra available. Last week I posted notes I took from the book on the way that literature works. Here are the links to those posts in one place:

Plot

Plot Composition

Point of View

Characterization

In the ancient world, Ezra and Nehemiah were treated as one book. Someone looking for a dissertation topic would do well to do for Nehemiah what Brown has done for Ezra. The fact that Ezra and Nehemiah were treated as one does not mean that Brown should have done both Ezra and Nehemiah, since the Twelve Minor Prophets were treated as one Book of the Twelve, and everyone grants the legitimacy of studying them individually. Whoever does the work on Nehemiah could profitably compare his/her findings to Brown’s on Ezra . . .

Enjoy!

Chesterton on Courage

G. K. Chesterton, Orthodoxy (Colorado Springs: Waterbrook, 2001 [1908]), 136–37 (ch. 6):

“Courage is almost a contradiction in terms. It means a strong desire to live taking the form of a readiness to die. . . . The paradox is the whole principle of courage; even of quite earthly or brutal courage. A man cut off by the sea may save his life if he will risk it on the precipice. He can only get away from death by continually stepping within an inch of it. A soldier surrounded by enemies, if he is to cut his way out, needs to combine a strong desire for living with a strange carelessness about dying. He must not merely cling to life, for then he will be a coward, and he will not escape. He must not merely wait for death, for then he will be a suicide, and will not escape. He must seek his life in a spirit of furious indifference to it; he must desire life like water and yet drink death like wine.”

Disappointing Fulfillment: Ezra 3

Yesterday at Kenwood it was my privilege to preach Ezra 3. The main point of the sermon was that safety is only to be found in obedient worship to God. This grows out of the way that the returnees respond to their fear of the inhabitants of the land by building the altar and renewing Israel’s worship according to the instructions in the Law of Moses (Ezra 3:3). The other side of this main point is that sin will rob you of joy and endanger your life. We see this in Ezra 3 as the returnees mingle joy and weeping at the foundation of the temple in Ezra 3:12-13.

This weeping also indicates that while certain prophecies are being fulfilled in the return to the land, the dramatic end time restoration promised in the prophets awaits future fulfillment. So in the midst of the fulfillment of prophecy, they are disappointed, and yet they are safe as they obey God and worship.

Thanks to Josh Philpot for his kind words about something that happened last week, and for his ministry in getting these sermons online.

May the Lord bless his word. Disappointing Fulfillment: Ezra 3.

Notes on Characterization from Brown’s Hope Amidst Ruin

So this is the final installment of my notes on how narrative literature works from Brown’s Hope Amidst Ruin. For more, you’ll have to read the book for yourself, which I don’t think you’ll regret doing. Here’s what he says about Characterization:

“Characterization refers to how an author portrays the characters in his narrative” (108).

“There is a scale of means, in ascending order of explicitness and certainty, [for accomplishing characterization]. . . . The lower end of this scale—character revealed through actions or appearance—leaves us substantially in the realm of inference. The middle categories, involving direct speech either by a character himself or by others about him, lead us from inference to the weighing of claims. . . . With the report of inward speech, we enter the realm of relative certainty about character. . . . Finally at the top of the ascending scale, we have the reliable narrator’s explicit statement of what the characters feel, intend, desire; here we are accorded certainty, though Biblical narrative . . . may choose for its own good purposes either to explain the ascription of attitude or state it baldly and thus leave its cause as an enigma for us to ponder” (Alter, Art of Biblical Narrative, 117, cited in Brown, Hope Amidst Ruin, 108–109 n. 57).

“characterization is also a means by which the narrator expresses his own point of view and shapes his reader’s perspective” (109).

“Biblical characters are primarily depicted through word and action. Only rarely does a narrator employ direct characterization” (112).

Notes on Point of View from Brown’s Hope Amidst Ruin

So yesterday I noted that this material from Brown’s Hope Amidst Ruin will help you read all kinds of narrative, and today I note that ambitious souls thinking about writing narrative would be helped by such thoughts as these on Point of View:

Point of View: “Point of view refers to how a story is told. It is the perspective from which an author presents the setting, characters, actions, and events of a narrative. Traditionally, literary critics distinguish two elements in point of view: person and position. ‘Person’ refers to the one who tells the story, the narrator. The narrator may speak in the first person or third person. . . . ‘Position,’ on the other hand, refers to the vantage point from which the narrator tells his story. The narrator’s position involves both his knowledge and his values. In terms of knowledge, the narrator may be either omniscient or limited. A first-person narrator invariably operates from a limited point of view since the story filters though [sic] his eyes or consciousness and is restricted to his knowledge. On the other hand, a third-person narrator may be omniscient, knowing everything inside-out, or limited in knowledge, ranging from less than divine to more ignorant than his audience. In terms of values, every narrator has an ideological standpoint from which he approaches his material. His evaluations of events and characters will reflect his value system. Not only does the narrator’s value system play a role in the text’s formative background, shaping its selection, arrangement, and presentation, but it also constitutes a crucial aspect of the message he desires to communicate to the reader” (93–94).

“David Rhoads and Donald Richie’s description of the narrator in Mark captures well the typical features of Old Testament narrators: the narrator ‘speaks in the third person; is not bound by time or space in the telling of the story; is an implied invisible presence in every scene, capable of being anywhere to ‘recount’ the action; displays full omniscience by narrating the thoughts, feelings, or sensory experiences of many characters, . . . and narrates the story from one over-arching ideological point of view.’” (96 n. 19, citing Mark as Story, 36).

“Since neither the text nor its transmission history suggest otherwise, there is no reason not to regard Ezra the scribe as real author, implied author, and narrator of the book of Ezra” (97 n. 21).

Notes on Plot Composition from Brown’s Hope Amidst Ruin

So I’m posting the notes I took on how literature works from A. Philip Brown’s Hope Amidst Ruin, and it occurs to me that maybe I should note that attending to these features will help you read all kinds of narrative, not just biblical narrative. Maybe I didn’t need to say that, but there it is. Anyway, here are my notes on what Brown says about Plot Composition:

Plot composition is the result primarily of three activities: selection, arrangement, and presentation” (73).

Selection: inclusion and omission (73).

“A story is ‘any account of actions in a time sequence’ or ‘the collection of things that happen in a work.’ A plot, on the other hand, ‘takes a story, selects its materials in terms not of time but of causality; gives it a beginning, a middle, and an end; and makes it serve to elucidate character, express an idea, or incite to an action” (73 n. 20).

“At times more telling than what an author says is what he does not say” (74).

“The series [of events] that we see [in a narrative] is a radical selection, and when we understand what it is that governs the writer’s choice, we will have found the main point of access into his linguistic work of art” (74 n. 23, quoting J. P. Fokkelman).

“Two levels of plot events may be distinguished: kernel events and satellite events” (75).

“a kernel . . . ‘advances the plot by raising and satisfying questions. Kernels are narrative moments that give rise to cruxes in the direction taken by events. They are nodes or hinges in the structure, branching points which force a movement into one of two (or more) possible paths. . . . Kernels cannot be deleted without destroying the narrative logic’” (75 n. 29).

“Satellite events are ‘minor plot events [which] . . . can be deleted without disturbing the logic of the plot, though [their] omission will . . . impoverish the narrative aesthetically. . . . Their function is that of filling in, elaborating, completing the kernel” (76 n. 29).

“One may distinguish a narrative’s ‘topic’ from its ‘theme(s)’ in this fashion: the topic of the narrative is that subject that is talked about most, whereas the theme(s) of a narrative is the theological message it is intended to communicate” (76 n. 30, citing Gudas).

Arrangement: “Having selected the events he wants to include, an author must then choose how he will arrange those events. Sequential relationships exist at all levels of a narrative: across the totality, between episodes, between scenes, and within scenes” (83).

“three types of logical relationships between scenes: ‘cause and effect, parallelism, and contrast’ . . . Other potential relationships include paratactical coordination and synecdochic relations, where new material specifies the preceding material, includes it, or uses it for generalization” (83 n. 47).

“Narrative coherence normally consists of a cause-effect chain of events in which one thing produces the next, or in some way grows out of an earlier event. The impact of a story depends on the presence of such coherence” (83 n. 48, citing Ryken).

Presentation: “Having decided which events to include and in what order to place them, an author must then decide how to narrate his story. The principal modes of presentation available to an author are scene and summary. How effectively an author uses these presentational modes determines the degree to which the narrative absorbs the reader into its world, involving him in its emotions and psychology” (85–86).

“The scene-summary distinction may also be expressed as ‘showing vs. telling’ . . . ‘Telling’ relates events in summary form, compressing time and action, whereas ‘showing’ displays events with a relative fullness of action so that narration time approximates real time” (86 n. 51).

“an event dramatized into a scene will assume greater importance than one telescoped into a summary” (86 n. 52, citing Sternberg).

“third person narration is frequently only a bridge between much larger units of direct speech” . . . “The functions of this summary narration, according to Alter, are (1) ‘the conveying of actions essential to the unfolding of the plot . . . , (2) the communication of data ancillary to the plot . . . , [and] (3) the verbatim mirroring, confirming, subverting, or focusing in narration of statements made in direct discourse by the characters’” (86 n. 53, citing Alter).

God Keeps His Promises: Ezra 1-2

As mentioned in a previous post, I started a sermon series on Ezra – Nehemiah this past Sunday at Kenwood. And no, it doesn’t have anything to do with a building program. All Scripture is God-breathed and profitable.

Preparing for this sermon was a study in the OT’s use of the OT. Ezra is interpreting Moses and the Prophets and showing his audience how to read earlier passages of Scripture as he claims fulfillment and hints at yet greater fulfillments to come.

God Keeps His Promises: Ezra 1 – 2