The following are reflections on 3 articles by David Powlison:
Suffering and Psalm 119
I am definitely in the categories of seeing this Psalm as long, as well as seeing it at a monologue about the Word of God. I never thought to look at this Psalm as a dialogue, a passage that would speak to the topic of relationships, except that of the author to the Word. I really appreciate Powlison bluntly pointing out that this Psalm “is not actually about the topic of getting Scripture into your life. Instead, it is the honest words that erupt when what God says gets into you. It’s not an exhortation to Bible study; it’s an outcry of faith” (Speaking the Truth in Love, 14). This Psalm really does highlight engaging in meaningful conversation with the One who is the most significant in my life, but I often do not regard Him as such. This kind of openness and honesty ought to shape my conversation with my heavenly Father; in turn, this same sense of openness and direction will then necessarily govern my everyday interpersonal interactions.
Think Globally, Act Locally
I am all too familiar with the disconnect between my life and Scripture. This is especially poignant when life situations, and especially sinful life patterns, seem so looming and overwhelming. However, I need to breakdown these issues into bite-sized pieces and apply specific Scripture to specific circumstances, taking one step at a time. The methodology that is laid out in this chapter is both simple yet profound. It is easy to remember and apply, and is also very effective and effectual. This dynamic expresses in the case study section as orientation, promise, response is easy to remember and also straightforward to apply. This is a helpful tool in any counseling situation, any time of necessary self-reflection, and, really, any conversation.
God’s Grace and Your Sufferings
As I come to the end of this article, I have to say, “Wow!” I don’t think I have ever read an article on suffering that offers such vivid hope and redemptive perspective. The Coda at the end struck a particular chord with me, especially regarding the attitude we ought to have not only in trial but toward the issue of suffering in general. I have in recent times thought that I had learned to have a pretty good attitude towards suffering, and by the grace of God have even been able to flee to Him in trying times- not faithfully and without any grumbling, but looking to Christ with hope knowing that He was indeed working in me to purge out the dross and refine the gold. (As a side note, my pastor used this particular example with me, and I don’t think I will ever forget it. He said that in order to purge the gold even further, the goldsmith has to crank up the heat. As the dross rose to the surface, he can then remove it. The purer the gold becomes the purer and clearer the image of the goldsmith is reflected in the surface of the gold. That is AWESOME!) However, I have never really thought that God could actually bring me to a place where I would welcome suffering. I have always been perplexed with the disciples who rejoiced that they could suffer for Christ’s sake. The way it was laid out in this chapter was plainly magnificent. What an awesome God we serve!
Thursday, February 28, 2008
Intro To The Gospel Of Mark
Mark seems to have a very pointed and factual way of laying out his gospel account. The nature of this makes his book seem as though there is no room for debate as to the historical accuracy of his testimony. This would account for the brevity of his account of the life of Jesus compared to the others. Further, Mark is the only gospel writer who does not reveal anything about the birth or early life of Christ, suggesting also that there is no room for dispute as to the reality of Jesus’ life here on earth. There are several main themes that stood out during my initial reading of the book of Mark. One of the most striking, especially in the beginning of the book, is Mark’s sense of immediacy. He uses the word immediately some 30 times throughout the book, as well as other phrases that suggest haste. This initially seems to me to correlate with the coming of the kingdom of God which Jesus Himself preached was “at hand”.
The kingdom of God is also mentioned several times throughout the book. Although this does not seem to be a major theme since it is explicitly mentioned only a few times, there are other themes that possibly correlate with this theme which would give it more prominence. Mark makes mention of kingdom concerns like power and authority on numerous occasions. Jesus demonstrates power over sickness, the Law and things unclean, demons, nature, sin, and death itself. Not only were the people astonished and marveled at His power displayed in His deeds, but also at the authority of his both His words and deeds. Multitudes followed Him, looking for deliverance and leadership from their illnesses as well as their political plight; because of this, Mark often records that Jesus was outside of the cities, and often travelling on the sea. Finally, there are several key references to this coming kingdom reaching out beyond Israel to the surrounding nations and to all nations. Mark records Jesus going into the areas and to the peoples surrounding Israel. This move away from ministering to the Jews only culminated in the Great Commission as Jesus commands His disciples to go into all the world and preach the gospel to every nation.
Several of these themes can be seen in the passage telling of the cleansing of the leprous man in Mark 1:40-45. Coming into contact with a leper made one ceremonially unclean. This making the unclean clean is seen later on as well. In this passage the theme of immediacy is also present. The leprosy leaves the man immediately, as soon as Jesus spoke. Jesus sends the man away at once to bring the necessary sacrifices to the priest. Not only does this show the immediacy and urgency of Jesus’ ministry, but it also demonstrates His power and authority over sickness and death. Jesus also shows His willingness and desire to heal and restore, and does so in ways that are unconventional to the times. Moreover, the multitudes that came to Him because of the power He wielded forced Him outside of the city so He could attend to them all.
After reading two general introductions to the book of Mark, it seems like I am basically on track with many of the main themes. The introductory notes in the New Geneva Study Bible (NKJV) added to the notion of the missional focus of this gospel by also pointing out that the final confession of Christ as the Son of God.
This introduction also lists Jesus’ Sonship as another theme in this book, which is one that I never picked up on. The power and authority theme connects with this one, in that the power of Jesus displayed His deity. Further, Jesus seems to try to keep this relationship between His Father and himself secretive, and commands those He heals as well as many of the demons and unclean spirits not to mention who He is or what He has done. Jesus is also challenged and condemned by the Sanhedrin because of His declaration to be the Son of the Blessed.
If Mark indeed did write this letter from Rome to the Roman church, or the churches of Italy at large, many of these themes make sense. The issues of power and authority would have been well understood by the Romans. Further, the fact that Mark spends much time pointing out that the real enemy of God’s people was not Rome but rather a dark, spiritual enemy fits well with this thrust. Also mentioned in these introductions was the thought that Mark possibly served as an interpreter for Peter. The suggestion is made that the book of Mark mirrors the recounting of gospel events by Peter in the Book of Acts. Further, Peter was in Rome at the end of his life, and could easily have been a/the source for Mark’s gospel account.
The kingdom of God is also mentioned several times throughout the book. Although this does not seem to be a major theme since it is explicitly mentioned only a few times, there are other themes that possibly correlate with this theme which would give it more prominence. Mark makes mention of kingdom concerns like power and authority on numerous occasions. Jesus demonstrates power over sickness, the Law and things unclean, demons, nature, sin, and death itself. Not only were the people astonished and marveled at His power displayed in His deeds, but also at the authority of his both His words and deeds. Multitudes followed Him, looking for deliverance and leadership from their illnesses as well as their political plight; because of this, Mark often records that Jesus was outside of the cities, and often travelling on the sea. Finally, there are several key references to this coming kingdom reaching out beyond Israel to the surrounding nations and to all nations. Mark records Jesus going into the areas and to the peoples surrounding Israel. This move away from ministering to the Jews only culminated in the Great Commission as Jesus commands His disciples to go into all the world and preach the gospel to every nation.
Several of these themes can be seen in the passage telling of the cleansing of the leprous man in Mark 1:40-45. Coming into contact with a leper made one ceremonially unclean. This making the unclean clean is seen later on as well. In this passage the theme of immediacy is also present. The leprosy leaves the man immediately, as soon as Jesus spoke. Jesus sends the man away at once to bring the necessary sacrifices to the priest. Not only does this show the immediacy and urgency of Jesus’ ministry, but it also demonstrates His power and authority over sickness and death. Jesus also shows His willingness and desire to heal and restore, and does so in ways that are unconventional to the times. Moreover, the multitudes that came to Him because of the power He wielded forced Him outside of the city so He could attend to them all.
After reading two general introductions to the book of Mark, it seems like I am basically on track with many of the main themes. The introductory notes in the New Geneva Study Bible (NKJV) added to the notion of the missional focus of this gospel by also pointing out that the final confession of Christ as the Son of God.
This introduction also lists Jesus’ Sonship as another theme in this book, which is one that I never picked up on. The power and authority theme connects with this one, in that the power of Jesus displayed His deity. Further, Jesus seems to try to keep this relationship between His Father and himself secretive, and commands those He heals as well as many of the demons and unclean spirits not to mention who He is or what He has done. Jesus is also challenged and condemned by the Sanhedrin because of His declaration to be the Son of the Blessed.
If Mark indeed did write this letter from Rome to the Roman church, or the churches of Italy at large, many of these themes make sense. The issues of power and authority would have been well understood by the Romans. Further, the fact that Mark spends much time pointing out that the real enemy of God’s people was not Rome but rather a dark, spiritual enemy fits well with this thrust. Also mentioned in these introductions was the thought that Mark possibly served as an interpreter for Peter. The suggestion is made that the book of Mark mirrors the recounting of gospel events by Peter in the Book of Acts. Further, Peter was in Rome at the end of his life, and could easily have been a/the source for Mark’s gospel account.
Instruments In The Redeemer's Hands: Ch. 1-6
In our culture, especially our church culture, we tend to see sin as the list of our evil thoughts, words, and deeds that we think, speak, and do in offence to God and others. We often forget, I think, that sin is a condition of our existence that becomes manifest in our sinful behaviors. When we see our sinfulness by the grace of God, we often sin further by trying to work out our own salvation and/or sanctification by ourselves instead on fleeing to the One who can work real lasting change in our hearts. Paul Tripp, in Instruments in the Redeemers Hands, says when we sin we are blinded by our sin and we miss out on the one thing that is worth seeing: the glory of God. It is this glory demonstrated in the life of the incarnate Christ that we as Christians are called to emulate as His ambassadors.
If all of life is counseling/personal ministry, then it would be helpful to have a purposeful framework for this ministry. Tripp begins to lay out such a framework in the opening chapters of this book. Our goal, he states, is to help one another live with a “God’s story” mentality; we are part of His unfolding redemption story. We are called to teach, admonish and encourage to rest in God’s sovereignty, to rely on His grace, and to submit to His glory. People are changed when they see His glory; therefore, we are called to incarnate Christ, to let His glory be revealed in our lives. Tripp rightly points out that a person’s most important encounter is not with us, but with Christ. We are simply there to set up that encounter.
This framework is effective not only for counseling relationships, but for relationships in general. As Tripp also says, this is an agenda for life. The framework that he has set up helps me to orchestrate more of a focus for my life. I pray that God will use this to shape the way I live and interact with others, but as I seek to do so, that I will not lose sight of His glory.
If all of life is counseling/personal ministry, then it would be helpful to have a purposeful framework for this ministry. Tripp begins to lay out such a framework in the opening chapters of this book. Our goal, he states, is to help one another live with a “God’s story” mentality; we are part of His unfolding redemption story. We are called to teach, admonish and encourage to rest in God’s sovereignty, to rely on His grace, and to submit to His glory. People are changed when they see His glory; therefore, we are called to incarnate Christ, to let His glory be revealed in our lives. Tripp rightly points out that a person’s most important encounter is not with us, but with Christ. We are simply there to set up that encounter.
This framework is effective not only for counseling relationships, but for relationships in general. As Tripp also says, this is an agenda for life. The framework that he has set up helps me to orchestrate more of a focus for my life. I pray that God will use this to shape the way I live and interact with others, but as I seek to do so, that I will not lose sight of His glory.
Proverbs
The book of Proverbs begins where all good counsel ought to begin: based on the fear of the Lord. Not only does it begin here, it continues to uphold this standard throughout the book. The writer of this book constantly puts on display the beauties of knowing and following the Lord.
This is most readily seen in the personification of wisdom. Wisdom is portrayed as having a voice, one that persistently calls out to passers by to heed her words and do what is rights and just and good. The hearers are reminded of the rightness of pursuing knowledge and wisdom.
Up against this is the denouncement of evil. This is done through exposing evil for what it really is. Wisdom reveals that evil entices with flattering words, and false promises of fortune and pleasure. However, the ways of foolishness and wickedness are exposed as falsehood and deceit ultimately leading to death. In this way, wisdom gives insight into life situations, showing the end from the beginning, so that hearers can make informed decisions, return from paths of folly and sin that they may be journeying on, but above all give the opportunity to see where the ways of foolishness will end before going down the paths of sin. In many of the proverbial sections that make up the bulk of the book, the follies of evil are often contrasted with the wisdom of righteousness. The choice to follow after wisdom and understanding, however, are not easy.
The book of Proverbs is also truthfully realistic. The paths of the Lord do not promise ease in life. Further, the Lord promises to correct His children who stray from the paths of uprightness because He is faithful to and loves His children.
This familial faithfulness is also shown from the beginning of the book. The book is set up as a conversation between a father and a son. This intimates that counseling relationships ought to be conducted within the context of interpersonal relationships. Further, the counselor ought to view the counselee as a son, and instruct him/her as he would his own child, modeling the love and faithfulness that the counselor knows by experience based on his/her own relationship with his/her heavenly Father.
Finally, Proverbs speaks most directly to the inner workings of the heart. The heart of the issues are the issues of the heart. Therefore, the writer instructs his son to “keep [his] heart with all diligence, for out of it spring the issues of life” (4:23).
This is most readily seen in the personification of wisdom. Wisdom is portrayed as having a voice, one that persistently calls out to passers by to heed her words and do what is rights and just and good. The hearers are reminded of the rightness of pursuing knowledge and wisdom.
Up against this is the denouncement of evil. This is done through exposing evil for what it really is. Wisdom reveals that evil entices with flattering words, and false promises of fortune and pleasure. However, the ways of foolishness and wickedness are exposed as falsehood and deceit ultimately leading to death. In this way, wisdom gives insight into life situations, showing the end from the beginning, so that hearers can make informed decisions, return from paths of folly and sin that they may be journeying on, but above all give the opportunity to see where the ways of foolishness will end before going down the paths of sin. In many of the proverbial sections that make up the bulk of the book, the follies of evil are often contrasted with the wisdom of righteousness. The choice to follow after wisdom and understanding, however, are not easy.
The book of Proverbs is also truthfully realistic. The paths of the Lord do not promise ease in life. Further, the Lord promises to correct His children who stray from the paths of uprightness because He is faithful to and loves His children.
This familial faithfulness is also shown from the beginning of the book. The book is set up as a conversation between a father and a son. This intimates that counseling relationships ought to be conducted within the context of interpersonal relationships. Further, the counselor ought to view the counselee as a son, and instruct him/her as he would his own child, modeling the love and faithfulness that the counselor knows by experience based on his/her own relationship with his/her heavenly Father.
Finally, Proverbs speaks most directly to the inner workings of the heart. The heart of the issues are the issues of the heart. Therefore, the writer instructs his son to “keep [his] heart with all diligence, for out of it spring the issues of life” (4:23).
Thursday, February 14, 2008
Presuppositional Apologetics & Biblical Counseling
Presuppositional apologetics and biblical counseling are very similar on some very foundational levels. At their bases, both seek to make a connection between the living God and fallen humanity. God has revealed Himself in His word in order that we might begin to know Him and serve Him. When our hearts and lives are misaligned, we begin to serve ourselves instead of our Creator. Therefore, in both presuppositional apologetics and biblical counseling God is exalted, the authority of His word is acknowledged, and the focal point of change in the lives of individuals lies in the heart.
Presuppositional apologetics and biblical counseling begin with the understanding that God exists, that He is the Creator of the universe, and that all things exist for His glory. Man, part of the creation, has the capacity to worship, and indeed does worship. However, because of his fallen state, man by nature seeks to worship himself rather than God. Both counseling and presuppositional apologetics, then, seek to get to the root of an individual’s (or society’s) worldview, uncover the inconsistencies between their suppositions and the created realities, and realign them with the purposes that were instituted by God for His glory.
In order to do this, both the counselor and the apologist must rely on the authority and power of God’s word. In it God revealed who He is and how it is that man is to worship Him. In this word man has all things needful for salvation. This revelation of salvation was necessary because of man’s sinful and willful rejection of the Creator.
Since unregenerate man is corrupt in the very core of his being, the focus of presuppositional apologetics and biblical counseling is the condition of the heart. The goal, as Edgar points out, is to “[lay] bare the fallacies of unbelief in all its facets” and restore the individual (or society) into a right relationship with God, by “identifying the driving motives behind a society’s trends or a person’s lifestyle”, and invite them to “taste and see that the Lord is good” (21, 25).
Thus, the goal of biblical counseling and presuppositional apologetics is the same: to reveal the foolishness of man’s natural bent toward self-service, and, by the power of Spirit, seek to lead the individual to a saving knowledge of the Lord Jesus Christ, to the glory of God.
Presuppositional apologetics and biblical counseling begin with the understanding that God exists, that He is the Creator of the universe, and that all things exist for His glory. Man, part of the creation, has the capacity to worship, and indeed does worship. However, because of his fallen state, man by nature seeks to worship himself rather than God. Both counseling and presuppositional apologetics, then, seek to get to the root of an individual’s (or society’s) worldview, uncover the inconsistencies between their suppositions and the created realities, and realign them with the purposes that were instituted by God for His glory.
In order to do this, both the counselor and the apologist must rely on the authority and power of God’s word. In it God revealed who He is and how it is that man is to worship Him. In this word man has all things needful for salvation. This revelation of salvation was necessary because of man’s sinful and willful rejection of the Creator.
Since unregenerate man is corrupt in the very core of his being, the focus of presuppositional apologetics and biblical counseling is the condition of the heart. The goal, as Edgar points out, is to “[lay] bare the fallacies of unbelief in all its facets” and restore the individual (or society) into a right relationship with God, by “identifying the driving motives behind a society’s trends or a person’s lifestyle”, and invite them to “taste and see that the Lord is good” (21, 25).
Thus, the goal of biblical counseling and presuppositional apologetics is the same: to reveal the foolishness of man’s natural bent toward self-service, and, by the power of Spirit, seek to lead the individual to a saving knowledge of the Lord Jesus Christ, to the glory of God.
Philippians 3:12
Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.
This passage of Scripture has often spoken into my life. When I first came to know Christ there was much struggle with doubts as to whether or not I really was saved. At those times this verse was like a beacon in the darkness. God saved me while in the depths of sexual addiction, and this verse reminded me (and still does) in those times of dark doubting that it was Jesus Christ Himself that apprehended me.
This text also encourages me to press on in times of struggle as well as times of blessing, that I would indeed lay hold of the prize that is set before me. I am reminded that instead of cutting me off from His presence, God has redeemed me not only to enjoy fellowship with Him, but also to be used of Him in the ongoing work of His kingdom.
As I engage in this work, this verse also reminds me that I, myself, am still a work in progress. Paul’s words are as true for me (and even more so) as they were for him. I am not perfect; God is still at work in me.
This text reminds me where I came from, where I am going, and what I am supposed to do while God is preparing me for my eternal destination.
This passage of Scripture has often spoken into my life. When I first came to know Christ there was much struggle with doubts as to whether or not I really was saved. At those times this verse was like a beacon in the darkness. God saved me while in the depths of sexual addiction, and this verse reminded me (and still does) in those times of dark doubting that it was Jesus Christ Himself that apprehended me.
This text also encourages me to press on in times of struggle as well as times of blessing, that I would indeed lay hold of the prize that is set before me. I am reminded that instead of cutting me off from His presence, God has redeemed me not only to enjoy fellowship with Him, but also to be used of Him in the ongoing work of His kingdom.
As I engage in this work, this verse also reminds me that I, myself, am still a work in progress. Paul’s words are as true for me (and even more so) as they were for him. I am not perfect; God is still at work in me.
This text reminds me where I came from, where I am going, and what I am supposed to do while God is preparing me for my eternal destination.
JBC: Familial Counseling- Response
The aspect of this article that resounds with me the most is simply the need for everyone within the body of Christ not only to be counseled, but also to counsel. The conclusion of this article summarizes it correctly: “At any one time, however, any one of us fits in the shoes of any of these types” (13). If this is true (and I believe it is) then there are times when I need to step into and speak into a brother’s or sister’s situation and seek to love him/her in the best way possible. On the flip side, there are also many times and/or particular areas in my life where I am not strong and I need a stronger brother or sister to speak into my life. The biggest challenge, I think, is not only to differentiate these various situations, but to be humble enough to reach out to others who need exhortation, encouragement and care, and be humble enough to accept the same from others when need be.
As someone who will counsel, therefore, whether in a professional capacity or not, the challenge will lie in getting to know and understand the person with whom I am dealing. In order to minister to him/her effectively, I need to rightly understand the situation, and have the wisdom to determine how to love that person according to his/her need. I also must be willing to give my time and resources to stick with the person despite their reaction to ministry, and be willing to adapt to the changes of the person’s situation.
As someone who needs counsel I must realize that God is at work in my life through others. Others have been given the gift to be able to speak into my life in situations where I need instruction, care, and encouragement. God wants to conform me into the image of His Son (wonder of wonders!) and I ought not to hinder the work of the Spirit as He does so.
In each case, I must seek by the illumination of the Word and Spirit to know who I am- to see where I need change, and to recognize also where I have experienced change so that I can reach out to my brothers and sisters in Christ in a redemptive way.
As someone who will counsel, therefore, whether in a professional capacity or not, the challenge will lie in getting to know and understand the person with whom I am dealing. In order to minister to him/her effectively, I need to rightly understand the situation, and have the wisdom to determine how to love that person according to his/her need. I also must be willing to give my time and resources to stick with the person despite their reaction to ministry, and be willing to adapt to the changes of the person’s situation.
As someone who needs counsel I must realize that God is at work in my life through others. Others have been given the gift to be able to speak into my life in situations where I need instruction, care, and encouragement. God wants to conform me into the image of His Son (wonder of wonders!) and I ought not to hinder the work of the Spirit as He does so.
In each case, I must seek by the illumination of the Word and Spirit to know who I am- to see where I need change, and to recognize also where I have experienced change so that I can reach out to my brothers and sisters in Christ in a redemptive way.
Children and Manipulation
There are numerous examples of Biblical characters influencing others through manipulation. I believe that this is such a common trait to the natural man that we often do not recognize it as such. In many cases, we call this type of behavior by other names, such as lying, deception, coercion, or bribery, or perhaps we simply see it as an abuse of authority. Children (and others) may not be able to recognize when manipulation is occurring, especially when trying to understand the feelings within themselves that are invoked by the manipulator’s behavior, when they are the one manipulated. On the other hand, if the child is the one manipulating, the child quite possibly does not consciously recognize that he/she is being manipulative. For the purpose of this paper, we will look discuss what principles the Bible lays out regarding to manipulation, and we will focus the suggested activities on children who are manipulators, not subjects of manipulation.
Principles
The Bible does not speak directly about manipulation, but there are principles clearly laid out as to how we are to relate to others. The ninth commandment- you shall not bear false witness- instructs us to be truthful and upbuilding in our conduct and conversation. The Apostle Paul expands on this theme in his letter to the Ephesians, instructing them to speak the truth in love, and to be aware of the trickery, cunning, and deceitful plotting of men (Eph. 4:14-15). In James chapter three, we are warned about the harsh realities of an untamable tongue which we must learn to bring under control. In the next chapter, James lays bare the sinful covetousness of the human heart which causes conflict and strife among people. This covetousness seems to lie at the root of manipulation, since the manipulator does what he/she can to get what he/she wants. Below are a few examples from the Bible that demonstrate this behavior.
Examples
When people think of examples of manipulation in the Bible- of deceit, lying, and persuading to get what one wants- one of the first stories that comes to mind is that of a man whose name means “deceiver”: Jacob. Jacob, with the help of his mother Rebekah, deceived Isaac, manipulating him through their scheming in order that Jacob would receive the blessing of the firstborn. There is further evidence of manipulation in Jacob’s life: he used Esau’s hunger to deprive him of his birthright; he was tricked into marrying Laban’s daughter Leah then working seven more years for Rachel; further, Jacob used manipulation to amass sheep and goats from Laban’s fold. These examples show manipulation for the purpose of getting material things they want. Jacobs’ life was wrought with disappointment and fear, often for his life, because of the deceitful and manipulative way he lived.
Another reason people manipulate is to make themselves look good. Ananias and Sapphira sold a possession with the purpose of giving the money to the church so they would look good to others. However, they tried to deceive others in the church through this manipulation, and kept back a portion of the sale price for themselves, thus revealing their true motives. Ananias and Sapphira received the punishment of death from God because of this action. In this we see how seriously God takes lying and deceit.
A third, and perhaps more subtle, example of manipulation is given in Herod’s dealing with the Wise Men. Herod asked the Magi to return to him once they found out where this new-born King of the Jews was, to tell him of His location. He gave this request under the guise of wanting to worship this new King also, but we are told later that he really sought to destroy Jesus. Herod’s manipulation was conducted under the guise of doing good, as his true motivations were kept secret.
Another, and not so subtle, form is to manipulate through fear, aggression and intimidation. Goliath tried this as he mocked the Israelite army and their God. His brazenness can be seen as a form of manipulation. However, David saw through this ungodly behavior, and approached Goliath with the truth of who God is. God gave David the victory for standing up for what is just and right.
Activities
One activity I would try with a child would include a mutual role-play. I would begin by asking the child what the child’s favorite snack is, a favorite place to visit, or some other favorite something that the child would not normally receive or participate in- a favorite treat. I would then ask the child to pretend I was the caregiver, and have the child try to get me to acquiesce to the child’s demand for that particular treat. Thus, I would be able to determine the extent to which the child would act in order to receive the treat if the child wanted it badly. I would also be able to control the extent of the behavior (in case of violence, e.g.) by giving in at any time. Then we would reverse the roles, allowing me to imitate the child’s behavior and allow the child to experience the behavior from the receiving end. Afterward, we would discuss the feelings invoked in both instances. Using the principles found in God’s Word, we would then discuss what was wise about the way the child chose to behave, and what was foolish, work toward a healthy solution to the given scenario. A focus on the demands and wants of the child would be necessary to reveal what desires are driving the child’s behavior.
A second activity would be to first read through the story of Jacob receiving the blessing from his aged father, explaining it as we went along to make sure the child understood the concepts involved. Next, we would reenact the story using four puppets representing Jacob, Isaac, Esau and Rebecca to make sure that the child had a firm grasp of what was going on; a videotape of the reenactment could be reviewed after as well. Afterwards, I would ask the child to set up a police investigation, and interview each of the four characters to determine the motivations behind their actions, and how they felt because of the outcome of the events. I could then discuss with the child who the child most identified with and why. Following this, a discussion on how things should have happened had they played out in a godly way, and the reenactment could be repeated with this alternate ending.
Another activity would be to ask the child to do a modern day retelling of the David and Goliath story, allowing the child to choose the characters from the child’s own life experience. The only rule would be that the child had to include himself/herself in the story at some point. The child could be asked to draw a picture of a specific scene of the story as well. The point of both stories could then be discussed and moral applications made to the child’s life.
Principles
The Bible does not speak directly about manipulation, but there are principles clearly laid out as to how we are to relate to others. The ninth commandment- you shall not bear false witness- instructs us to be truthful and upbuilding in our conduct and conversation. The Apostle Paul expands on this theme in his letter to the Ephesians, instructing them to speak the truth in love, and to be aware of the trickery, cunning, and deceitful plotting of men (Eph. 4:14-15). In James chapter three, we are warned about the harsh realities of an untamable tongue which we must learn to bring under control. In the next chapter, James lays bare the sinful covetousness of the human heart which causes conflict and strife among people. This covetousness seems to lie at the root of manipulation, since the manipulator does what he/she can to get what he/she wants. Below are a few examples from the Bible that demonstrate this behavior.
Examples
When people think of examples of manipulation in the Bible- of deceit, lying, and persuading to get what one wants- one of the first stories that comes to mind is that of a man whose name means “deceiver”: Jacob. Jacob, with the help of his mother Rebekah, deceived Isaac, manipulating him through their scheming in order that Jacob would receive the blessing of the firstborn. There is further evidence of manipulation in Jacob’s life: he used Esau’s hunger to deprive him of his birthright; he was tricked into marrying Laban’s daughter Leah then working seven more years for Rachel; further, Jacob used manipulation to amass sheep and goats from Laban’s fold. These examples show manipulation for the purpose of getting material things they want. Jacobs’ life was wrought with disappointment and fear, often for his life, because of the deceitful and manipulative way he lived.
Another reason people manipulate is to make themselves look good. Ananias and Sapphira sold a possession with the purpose of giving the money to the church so they would look good to others. However, they tried to deceive others in the church through this manipulation, and kept back a portion of the sale price for themselves, thus revealing their true motives. Ananias and Sapphira received the punishment of death from God because of this action. In this we see how seriously God takes lying and deceit.
A third, and perhaps more subtle, example of manipulation is given in Herod’s dealing with the Wise Men. Herod asked the Magi to return to him once they found out where this new-born King of the Jews was, to tell him of His location. He gave this request under the guise of wanting to worship this new King also, but we are told later that he really sought to destroy Jesus. Herod’s manipulation was conducted under the guise of doing good, as his true motivations were kept secret.
Another, and not so subtle, form is to manipulate through fear, aggression and intimidation. Goliath tried this as he mocked the Israelite army and their God. His brazenness can be seen as a form of manipulation. However, David saw through this ungodly behavior, and approached Goliath with the truth of who God is. God gave David the victory for standing up for what is just and right.
Activities
One activity I would try with a child would include a mutual role-play. I would begin by asking the child what the child’s favorite snack is, a favorite place to visit, or some other favorite something that the child would not normally receive or participate in- a favorite treat. I would then ask the child to pretend I was the caregiver, and have the child try to get me to acquiesce to the child’s demand for that particular treat. Thus, I would be able to determine the extent to which the child would act in order to receive the treat if the child wanted it badly. I would also be able to control the extent of the behavior (in case of violence, e.g.) by giving in at any time. Then we would reverse the roles, allowing me to imitate the child’s behavior and allow the child to experience the behavior from the receiving end. Afterward, we would discuss the feelings invoked in both instances. Using the principles found in God’s Word, we would then discuss what was wise about the way the child chose to behave, and what was foolish, work toward a healthy solution to the given scenario. A focus on the demands and wants of the child would be necessary to reveal what desires are driving the child’s behavior.
A second activity would be to first read through the story of Jacob receiving the blessing from his aged father, explaining it as we went along to make sure the child understood the concepts involved. Next, we would reenact the story using four puppets representing Jacob, Isaac, Esau and Rebecca to make sure that the child had a firm grasp of what was going on; a videotape of the reenactment could be reviewed after as well. Afterwards, I would ask the child to set up a police investigation, and interview each of the four characters to determine the motivations behind their actions, and how they felt because of the outcome of the events. I could then discuss with the child who the child most identified with and why. Following this, a discussion on how things should have happened had they played out in a godly way, and the reenactment could be repeated with this alternate ending.
Another activity would be to ask the child to do a modern day retelling of the David and Goliath story, allowing the child to choose the characters from the child’s own life experience. The only rule would be that the child had to include himself/herself in the story at some point. The child could be asked to draw a picture of a specific scene of the story as well. The point of both stories could then be discussed and moral applications made to the child’s life.
JBC: Leadership Training- Response
In my home church we do not have any sort of elder training program. The elders are elected to a 2-3 year term by the confessing members of the congregation. They are devout Christian and well meaning men, but again, most (if not all) have no official training. Most men in our culture are business men who have not even gone on to post-secondary institutions. Mind you, this I am not saying this does not disqualify them as being suitable to lead God’s flock. I am simply saying that in our churches I feel that there ought to be some sort of training program that all the men (and women!) in our congregation ought to go through at some time.
The climate in our churches reflects a strong deference to the elders and pastor (who is seen to be above the other elders because of his training and special calling. As such, the congregation often lays the burdens of care upon the elders, who look mostly to the pastor for insight and wisdom into the given cases, although the elders all deliberate issues together. The pastor is also the one who does most of the catechism instruction for the youth, as well as confession of faith classes. This, as can be imagined, leaves a lot of responsibility upon the shoulders of the pastor.
Therefore, when I read the article on leadership training in the JBC, having a training program for the elders and potential elders made a lot of sense. Unfortunately, there are few qualified people in our congregations to teach such a course, and indeed, such a course does not exist.
However, I feel a burden of responsibility to bring the How People Change and Helping Others Change courses to our church(es) back home. Hearing of the effective, God-glorifying change that has taken place within other churches is a huge encouragement for me as I begin to ponder this endeavor. This visions, of course, is not without the recognition that the Spirit must be at work to make others receptive to this idea as well as to the training itself. I pray that the Lord will give me a heart of humility and servitude as this opportunity presents itself, and that I will not lose sight of the fact that I of all these men need radical heart change.
Of course, the vision that Giles presents is bigger than that of training the leadership. That is only the beginning. Giles recognizes that the “best learning occurs in community, because there you find a mutual mentoring process” (57). Indeed, this seems to be the secondary focus of any such leadership training program, as the two CCEF courses mentioned above point out. The individual is to seek to understand himself (herself) in the light of Scripture, then come along side others and mentor them in the things God has taught them. The ultimate goal, to be sure, is the glory of God and the building up of His kingdom.
Indeed there is much need in my local church (as in my own heart) for change. I pray that God will use my time here at WTS to prepare me for the possibility of such an endeavor.
The climate in our churches reflects a strong deference to the elders and pastor (who is seen to be above the other elders because of his training and special calling. As such, the congregation often lays the burdens of care upon the elders, who look mostly to the pastor for insight and wisdom into the given cases, although the elders all deliberate issues together. The pastor is also the one who does most of the catechism instruction for the youth, as well as confession of faith classes. This, as can be imagined, leaves a lot of responsibility upon the shoulders of the pastor.
Therefore, when I read the article on leadership training in the JBC, having a training program for the elders and potential elders made a lot of sense. Unfortunately, there are few qualified people in our congregations to teach such a course, and indeed, such a course does not exist.
However, I feel a burden of responsibility to bring the How People Change and Helping Others Change courses to our church(es) back home. Hearing of the effective, God-glorifying change that has taken place within other churches is a huge encouragement for me as I begin to ponder this endeavor. This visions, of course, is not without the recognition that the Spirit must be at work to make others receptive to this idea as well as to the training itself. I pray that the Lord will give me a heart of humility and servitude as this opportunity presents itself, and that I will not lose sight of the fact that I of all these men need radical heart change.
Of course, the vision that Giles presents is bigger than that of training the leadership. That is only the beginning. Giles recognizes that the “best learning occurs in community, because there you find a mutual mentoring process” (57). Indeed, this seems to be the secondary focus of any such leadership training program, as the two CCEF courses mentioned above point out. The individual is to seek to understand himself (herself) in the light of Scripture, then come along side others and mentor them in the things God has taught them. The ultimate goal, to be sure, is the glory of God and the building up of His kingdom.
Indeed there is much need in my local church (as in my own heart) for change. I pray that God will use my time here at WTS to prepare me for the possibility of such an endeavor.
Love Walked Among Us- Response
This book, Loved Walked Among Us, was very convicting for me. This conviction has come on two fronts. First, that I have very seldom sat down to study the life of Jesus, and second, that in reality I show very little compassion for others because I am self-centered and judgmental. In the past few weeks God has been showing me that there is much room for improvement in this area, and He is working to change me in the midst of my relationships.
The first part of this book, then spoke most directly to me, specifically the third chapter. Looking back and forth at from this book to my life, I realize that there has to be a foundational paradigm shift in how I relate to people. Miller begins laying the groundwork for love, which Jesus exemplifies in His compassion for others. If this is where I recognize I need most change, then there must be some serious foundational changes that need to be made. And there are.
Miller uses a moving example from the ministry of Jesus to illustrate the destruction in relationships caused by being judgmental. The disciples were blinded by their own attitudes of self-supremacy over others to see the opportunities for God to work in the hearts and lives of sinners. The contradiction is stark: “the disciples see a blind man; Jesus sees a man who happens to be blind. The disciples see an item for debate; Jesus sees a human being, like himself. They see sin, the effect of man’s work; Jesus sees need, the potential for God’s work. The disciples see a completed tragedy and wonder who the villain was; Jesus sees a story half told, with the best yet to come.” My attitudes toward others match that of the disciples all too well.
I have felt the Spirit tugging at my heart the last little while to become more intentional in my relationships with others. I tend to engage people with whom I have comfortable relationships so as to avoid having to get into too deep of conversations, or I will gravitate to those who I know are struggling with the hopes of being able to help (or even ‘fix’) them. Even in my studies thus far, I find I am most often concentrated on the situations and solutions to people’s problems, that I easily lose sight of the person.
Jesus, however, demonstrates a radically different approach to people. He shows how I ought to approach people with a spirit of love and humility and a dependence upon God. I need to be able to see others with the eyes of Christ, and engage life in general with more of a redemptive intentionality.
Another issue that Miller addresses in this book surrounds the command to speak the truth in love. I find this particularly difficult to practice in my relationship with my fiancée. I am not aggressive or mean towards her, but I often fail to say things that need to be said, and am hesitant to make good choices because I do not want to do something she might dislike (of course, implicit in this is also a strong fear of rejection and a desire to avoid conflict). However, I need to learn to say “no” in a loving and kind way, and to do so with the conviction and desire to do what is pleasing to God and good for our relationship, and not just to make decisions based on my own personal preference. I must learn to more purposefully look out for her (and our) good.
Of course, this speaking the truth in love must carry on in my other relationships as well. I am specifically hesitant to ask the tough questions to people I know are struggling with particular sins, mostly because I feel inadequate to speak into their lives. However, behind this also lies the lack of love I identified above. In addition, I need to be able to say “no” to the demands of some people in order to free up time to spend engaging in ministry opportunities that I have been putting off for a while.
I pray that God will continue to work these convictions in me in the coming weeks, and that He will enable me to be more compassionate towards other people.
The first part of this book, then spoke most directly to me, specifically the third chapter. Looking back and forth at from this book to my life, I realize that there has to be a foundational paradigm shift in how I relate to people. Miller begins laying the groundwork for love, which Jesus exemplifies in His compassion for others. If this is where I recognize I need most change, then there must be some serious foundational changes that need to be made. And there are.
Miller uses a moving example from the ministry of Jesus to illustrate the destruction in relationships caused by being judgmental. The disciples were blinded by their own attitudes of self-supremacy over others to see the opportunities for God to work in the hearts and lives of sinners. The contradiction is stark: “the disciples see a blind man; Jesus sees a man who happens to be blind. The disciples see an item for debate; Jesus sees a human being, like himself. They see sin, the effect of man’s work; Jesus sees need, the potential for God’s work. The disciples see a completed tragedy and wonder who the villain was; Jesus sees a story half told, with the best yet to come.” My attitudes toward others match that of the disciples all too well.
I have felt the Spirit tugging at my heart the last little while to become more intentional in my relationships with others. I tend to engage people with whom I have comfortable relationships so as to avoid having to get into too deep of conversations, or I will gravitate to those who I know are struggling with the hopes of being able to help (or even ‘fix’) them. Even in my studies thus far, I find I am most often concentrated on the situations and solutions to people’s problems, that I easily lose sight of the person.
Jesus, however, demonstrates a radically different approach to people. He shows how I ought to approach people with a spirit of love and humility and a dependence upon God. I need to be able to see others with the eyes of Christ, and engage life in general with more of a redemptive intentionality.
Another issue that Miller addresses in this book surrounds the command to speak the truth in love. I find this particularly difficult to practice in my relationship with my fiancée. I am not aggressive or mean towards her, but I often fail to say things that need to be said, and am hesitant to make good choices because I do not want to do something she might dislike (of course, implicit in this is also a strong fear of rejection and a desire to avoid conflict). However, I need to learn to say “no” in a loving and kind way, and to do so with the conviction and desire to do what is pleasing to God and good for our relationship, and not just to make decisions based on my own personal preference. I must learn to more purposefully look out for her (and our) good.
Of course, this speaking the truth in love must carry on in my other relationships as well. I am specifically hesitant to ask the tough questions to people I know are struggling with particular sins, mostly because I feel inadequate to speak into their lives. However, behind this also lies the lack of love I identified above. In addition, I need to be able to say “no” to the demands of some people in order to free up time to spend engaging in ministry opportunities that I have been putting off for a while.
I pray that God will continue to work these convictions in me in the coming weeks, and that He will enable me to be more compassionate towards other people.
Relationships: A Mess Worth Making- Response
I find it easy to envision my life as just that- my life. So often I live as though I am writing my own history. In reality, I am simply living in the story that God is writing for me. Not only is He writing my story, but He is interweaving me into the stories of a myriad of other people. Unbelievable!
The sixth chapter of Relationships: A Mess Worth Making contains a quote from Acts 17 that I think really gets to the heart of the necessity and the directives for my relationships. The sovereign Creator of the universe has directed my life so that in very situation and in every relationship He has specific expectations for me, and a certain direction in which He is leading me and others. I need to be more intentional in my relationships with others in order to live more for His glory.
These intentions, however, are not easily fulfilled. Relationships are messy because we are fallen people living in a fallen world whose natural desires are to serve ourselves. In this book Lane and Tripp spell out some concrete ways to move towards others in more God-honoring ways in order to live lives that are more pleasing to God. However, I so often find that the knowledge and understanding I gain from books of this nature stays in my head instead of being reformulated and outputted actively in forms of loving service.
The final chapter of Relationships is so vital to a book like this. I do not believe that God wants us to be caught up in our own lives to the extent that we stop (or do not begin) to meaningfully associate with other people. God uses the relationships that we are in not only to shape us more and more into the image of His Son, but also that we use what He has taught us to be able to reach out to others and be used by God as instruments of change in their lives.
I find that when I analyze my relationships, I judge them based on how smoothly the interaction is, the degree of conflict, and how good I feel about them. The chapter on agendas has been quite helpful as my understanding of relationships is beginning to undergo a paradigm shift. The selfishness of my agendas revealed by my current methods of relationship analysis shows where my heart is most of the time when it comes to my interaction with others. These self-centered agendas shape the way I choose to relate to people as well as the way I view myself personally and within the context of these relationships. There is a striking absence of Christ in these thoughts, as well. Therefore, I am not finding my functional identity in my Savior, nor am I consciously relating to others in a redemptive, God-honoring way.
When I consider all the relationships that I engage in, change seems overwhelming. There is so much room for change that the goal God sets for me seems like an impossibility to ever reach, and I often find myself complacent with where I am. However, I know and have witnessed in my life that God has other plans for me. So, He cranks up the heat in my life in order that I will have no other choice but to move forward in His strength, allowing Him to work the necessary change in my heart. Does this mean that every step I take is easy and effective? No, because I still sin as continue on this journey, but looking back the way has been rewarding. My relationships are still messy, but I see more and more that they are, indeed, a mess worth making.
The sixth chapter of Relationships: A Mess Worth Making contains a quote from Acts 17 that I think really gets to the heart of the necessity and the directives for my relationships. The sovereign Creator of the universe has directed my life so that in very situation and in every relationship He has specific expectations for me, and a certain direction in which He is leading me and others. I need to be more intentional in my relationships with others in order to live more for His glory.
These intentions, however, are not easily fulfilled. Relationships are messy because we are fallen people living in a fallen world whose natural desires are to serve ourselves. In this book Lane and Tripp spell out some concrete ways to move towards others in more God-honoring ways in order to live lives that are more pleasing to God. However, I so often find that the knowledge and understanding I gain from books of this nature stays in my head instead of being reformulated and outputted actively in forms of loving service.
The final chapter of Relationships is so vital to a book like this. I do not believe that God wants us to be caught up in our own lives to the extent that we stop (or do not begin) to meaningfully associate with other people. God uses the relationships that we are in not only to shape us more and more into the image of His Son, but also that we use what He has taught us to be able to reach out to others and be used by God as instruments of change in their lives.
I find that when I analyze my relationships, I judge them based on how smoothly the interaction is, the degree of conflict, and how good I feel about them. The chapter on agendas has been quite helpful as my understanding of relationships is beginning to undergo a paradigm shift. The selfishness of my agendas revealed by my current methods of relationship analysis shows where my heart is most of the time when it comes to my interaction with others. These self-centered agendas shape the way I choose to relate to people as well as the way I view myself personally and within the context of these relationships. There is a striking absence of Christ in these thoughts, as well. Therefore, I am not finding my functional identity in my Savior, nor am I consciously relating to others in a redemptive, God-honoring way.
When I consider all the relationships that I engage in, change seems overwhelming. There is so much room for change that the goal God sets for me seems like an impossibility to ever reach, and I often find myself complacent with where I am. However, I know and have witnessed in my life that God has other plans for me. So, He cranks up the heat in my life in order that I will have no other choice but to move forward in His strength, allowing Him to work the necessary change in my heart. Does this mean that every step I take is easy and effective? No, because I still sin as continue on this journey, but looking back the way has been rewarding. My relationships are still messy, but I see more and more that they are, indeed, a mess worth making.