Why Keep Harping on Grumbling? I mean, seriously…

rainIn the church where I serve as pastor, we’ve been talking quite a bit lately about grumbling. Not so much because there is a lot of grumbling (though I am sure we have our fair share) but because we preached through Exodus during the summer, and a few weeks ago we hit 1 Corinthians 10:10. And in those Scriptures, we encounter the sin of grumbling. And big-time warnings against it!

So what is grumbling and why all the fuss? BDAG defines the Greek word translated grumble as speaking in low tones of disapprobation or to complain against someone or to murmur. Merriam-Webster says it is a mutter of discontent.

Grumbling can be the natural and sinful response to pretty much anything we do not like or agree with.

Grumbling can be audible, or it can be an attitude in the heart. When it is vocalized, it is spoken in low, muted tones (literally or metaphorically) because grumblers don’t want everyone to know they are grumbling. It can be directed against a person, such as a spouse; or a group of people like a church. Grumbling is often against a situation or circumstance. We even grumble against God (honestly, I think all grumbling is ultimately against God, but I’ll leave that deep thought for another post)! Grumbling can be the natural and sinful response to pretty much anything we do not like or agree with.

The word comes up in the New Testament 11 times, and every time it is in a negative light. Here is a sample:

Philippians 2:14, “Do all things without grumbling or disputing…”

1 Corinthians 10:10, “nor grumble, as some of them did and were destroyed by the Destroyer.”

James 5:9, “do not grumble against one another, brothers, so that you may not be judged…”

1 Peter 4:9, “Show hospitality to one another without grumbling.”

What, pray tell, is the big deal? Can’t we complain a little once in a while? Why such a sweeping – and repeated – prohibition against grumbling?

Here are three brief reasons for why we should view grumbling as the serious sin that it is, and run from it.

First, grumbling poses a real threat to the unity of a church. Of the 11 times the word grumbling occurs in the New Testament, at least 4 of them have to do, at least indirectly, with church unity (all the ones quoted above). Of course, maintaining unity has always been an issue in the church for many reasons. But one really quick method to directly harm unity is simply to grumble against one another and/or against the leadership.

Second, grumbling dims the light we are called to shine in this “crooked and perverse generation”. That is an implication from Philippians 2:14. Since doing all things without grumbling leads to shining as a light, it follows that grumbling dims that light. To put that another way: grumbling mutes the gospel. It is a very serious thing!

Third, grumbling demonstrates a lack of faith in God. In 1 Corinthians 10:10, the context points to Israel in the Wilderness “putting Christ to the test” by complaining against Moses and grumbling against God because of their situation, and the way God was providing for Israel. Instead of trusting God in their trails, they complained and muttered their discontent. Grumbling is the opposite of faith. In fact, it demonstrates a heart-level belief that God is doing something wrong in your life.

So, brothers and sisters, let us resolve to not be grumblers. For the unity of the church, for her testimony to this lost world and to show that we believe that God is good, let’s do all things without grumbling or disputing. 

Adoniram Judson: Devoted For Life

I have a stack of books from the summer that I plan to review here. Some I need to review as an obligation to Baker Books. But most are just great books that I want to pass on to other readers (that would be you!).

The latter is the case with Adoniram Judson: Devoted For Life, by Vance Christie. Christie has done a bang-up job presenting the life and ministry of Judson. I hadn’t read much on Judson before this book, and now I feel pretty familiar with him and his life. A small, well-researched and well-written biography did that. So kudos to Vance Christie for a work well done.

But a biography can only be as interesting and helpful as the subject of the biography. There is a reason no one is writing biographies on that angry guy who lives down the road and never has people over. Nothing to see here, folks, keep it moving.

Not so with Adoniram Judson. He lived an extraordinary life full of passion, sacrifice, and adventure. Judson was one of America’s first missionaries (there is a slight debate going as to whether he was America’s very first missionary, but who cares). He served for almost 40 years in Asia, mostly as a missionary to Burman people groups.

I think it would be fair to summarize Judson’s life with three words. Judson was convictional. He was devoted. And Judson suffered.


On a sea voyage to Asia with his wife, Judson began to study what the Bible teaches about baptism. When his ship set sail, he was a Congregationalist and fully a pedobaptist (supporter of infant baptism). By the time his ship came into port 114-days later, Judson was a convinced credobaptist (only those who confess faith in Jesus should be baptized). And it was his read of the Bible that made the difference. Judson wrestled with the Scriptures and, in the end, he yielded to what he believed they teach. And that is why the first American missionary was a Baptist.

This is just one example of how convictional Judson lived, often at significant cost to himself. Becoming a credobaptist was a really big deal, requiring a restructuring of his missions support and resulting in many strained relationships back home. But Judson would submit to the Scriptures, no matter the cost. There is certainly a lesson to be learned in that, no matter what you think about baptism.


The subtitle of the book is ‘Devoted for Life’ and that is because Judson believed that “the motto for every missionary, whether preacher, printer, or schoolmaster, ought to be ‘Devoted for Life.’” Granted, lots of eager missionary candidates talk like that, but Judson proved the motto with his life.

Judson once wrote, “I will not leave Burma until the cross of Christ is planted everywhere.” There were many, many times when leaving would have been far easier than staying, and when no one would have questioned him for quitting. But Judson stayed to keep planting the cross of Christ everywhere. Oh, what a challenge that is to me!


To say Judson suffered feels almost trite. His entire ministry was marked by suffering. He knew prison, beatings, torture; he felt grief for children and spouses who died too early. In the end, Judson was widowed 3 times. He tasted rejection, poverty, and illness. His life and ministry were marked by acute suffering.

And yet, he never gave up. He trusted in God’s providence in his life and served him in suffering, rather than trying to escape it.

Interestingly, I read this book while enduring a very small trial which I can’t really call suffering. That little trial made me want to give up on ministry. Oh, how I was challenged and convicted by the life of Judson to persevere and to run the race and to suffer when God brings suffering!

Read This Book!

This is a worthy read. Life is so short, and we have only one shot at it. The life of Adoniram Judson is full of lessons that can help us do this life well. Lessons on running the race convictionally, lessons on living fully devoted to Jesus Christ, and lessons on suffering. Judson’s life was a good teacher. And would that we would be good students!

One last thing. In the church that I serve as pastor, almost every Sunday there are many refugees from Burma who attend the gatherings. Most are from the Karen people and grew up with Christian parents. They can trace their Christian heritage right back to a man who sailed away from America’s shore in 1812 and devoted his life to planting the cross of Christ everywhere in Burma. In fact, many bring their Judson Bibles to church with them.

Let us praise God for the life and legacy of Adoniram Judson. And resolve to not waste our own lives. Order your copy of Adoniram Judson: Devoted for Life at Amazon.com.

3 Benefits of a Seminary Education

BookI had coffee this morning with a person getting ready to leave for seminary, and we discussed the pros and cons of his new undertaking. I shared three things in favor of obtaining a seminary education. I am sure there are more, but I am putting these out there for others who are thinking through whether they should go to seminary.

Of course, I should quickly disclaim that I don’t think that everyone in ministry must go to seminary or that one is necessarily at a disadvantage for not having a formal theological education. I know many faithful self-taught brothers and sisters serving Jesus all over the world just as they should. Some of my pastor-heroes were self-taught. So seminary isn’t a hard prerequisite for all vocational ministry.

With that out of the way, here are three benefits I can see of a seminary education.

First, seminary helps a person become better acquainted with the theological conversation in the wider church. Seminary isn’t the only way to do this, but it sure helps and it is quicker too. One gets a birdseye view of the many issues, debates, and theological questions with which Christians have wrestled. One also becomes better equipped to discern the proper weight of the various theological issues that the church is dealing with, or has already.

Second, seminary helps a person become more precise in study. Of course, learning the biblical languages and hermeneutics and exegesis all greatly aid in the precision of Bible study (I think increased precision is the reason to study Greek and Hebrew). Also, in a general way, learning to weigh sources is super helpful to sharpen one’s theological study. Seminary pushes students in that direction.

Third, seminary helps a student understand how much he doesn’t know. We don’t realize how deep a lake is until we go swimming. Theology is more like an ocean than a lake, and seminary, if done rightly, helps us see how small and how close to the surface we are and how deep and vast the ocean really is. This is immensely helpful for one’s life-long pursuit of learning. It is also very humbling, which is a good thing.

As I said, seminary isn’t for everyone and it shouldn’t be required in all cases and for every context. What would my pastor-brothers in remote Asia do if it were? Seminary isn’t even an option for them. But here are three good reasons to consider seminary if you believe God is leading you into a life of vocational ministry.

What I’m Still Learning After 10 Years of Pastoral Ministry

It is hard for me to believe that I’ve been a pastor now for over a decade. It feels like only a year ago that a congregation in Florida gathered on a Sunday night and voted to call me as their associate pastor. But that was the summer of 2008. And I still feel like the new guy on the block here in Nebraska, though now I’ve been the pastor for preaching at Ridgeview for over 5 years.

So what am I learning now after more than 10 years? Lots. Way more than 10 things. But 10 is a nice round number and so here are the 10 bigger lessons that I am still learning after 10 years of pastoral work.

  1. I’m still learning that the three main elements of good pastoral ministry are: 1) loving God, 2) loving God’s people, and 3) preaching God’s Word. Way back in my seminary days, a prof asked his students to boil down pastoral ministry into one sentence, and these three things made up my sentence. Ten years later they still do. In fact, more than ever. Since I’m still learning to be a good pastor, I am still learning these three things.
  2. I am still learning that loving God means being the real deal. It means seeking to make much of God with my life and ministry, and not to make much of myself. It is the opposite of platforming. It also means making war on my sin. It means loving my wife and children well. It means running from idols. For me, it means getting up early each morning to be in his Word.
  3. I am still learning that loving God’s people means way more than just trying to be a nice guy. Loving others often means saying really hard things for their good. It means serving God’s people for their eternal joy in Christ. It also means walking with people through hard times and deep suffering. It means knowing more about the struggles of others than one would normally want to know. It means bearing the burdens of others. I’m still learning how to love God’s people well.
  4. I am still learning that faithfully preaching God’s Word is one of the most significant ways that a pastor can love God’s people well. Why? Because preaching God’s Word helps people to see and cherish God, and what can be more important than that? That is why preaching has been the great labor of my life these last 10 years. And the greatest joy has been seeing God work in his people through his Word.
  5. I am still learning that the effectiveness of one’s ministry cannot be measured by “the numbers.” Ever. No exceptions, nuance or caveats. It is easy to see a big crowd and do a quick pat on the back, or see empty seats and wonder where you’ve missed the boat. But numbers are a poor measure of pastoral ministry. Terrible pastors can draw crowds and faithful pastors can serve few (and vice versa!). Pastors, stop doing the headcount on Sunday mornings!
  6. I am still learning that it takes God’s grace to save a person. As passionately as I try to persuade and win people, both in private and in preaching, at the end of the day it is God who opens blind eyes to the saving beauty of the gospel.
  7. I am still learning that pastors need friends and that healthy pastors pursue deeper friendships with a few people. We shouldn’t buy into the lie that pastors cannot have meaningful friendships. I’m so thankful to God that that is, in fact, a lie. Even so, I’m still learning what it means to be a good friend.
  8. I am still learning that the church is not about the pastor. This should be a one-and-done lesson, but the reality is that there is the ever-present danger for pastors to think more highly of themselves than they ought (just as there is for everyone else!). The church is about God, his people, and his Word.
  9. I am still learning that good leadership is largely good listening. When I assume to know someone’s position or motive or whatever, I am hardly ever right. I need to hear them. I am better at this than I was 10 years ago, but I still have a lot to learn.
  10. I am still learning that pastoral work is one of the sweetest, greatest, most joy-filled, most tear-filled, most disappointing and most satisfying paths that a man could ever take.

I love being a pastor.

Movie Review – American Gospel: Christ Alone

I’m usually not a fan of “Christian” movies. I am usually the opposite of a fan. So I’m surprising myself here. But after a few people recommended the movie, American Gospel: Christ Alone I decided to take 2 hours and give it a watch-see.

The trailer made me wonder if it was a “hit piece” on the prosperity gospel. I don’t think I would be too against something like that since I also abominate the prosperity gospel (borrowing some language from John Piper’s famous sermon clip). On more than one continent, I have witnessed the very real harm that that false teaching does to people.

However, a hit piece has some limitations. For one, those kinds of things usually preach only to the choir, as it were. They aren’t designed to convince the unconvinced. And only those who already agree will actually watch it. And, it would make it less crucial to me; why spend 2 hours of your life being said choir?

That was probably more than you wanted to know about my hesitation with this movie before watching it. But I am happy to say that this movie was nothing like I thought it might be. It was so well done! So good.

A few of the merits of this movie are:

  1.  A clear, powerful, biblically-saturated affirmation of the true gospel. This part made my heart sing!
  2. A gracious, clear, truthful, also biblically-saturated calling out of “other gospels”.
  3. A good word about how the Roman Catholic Church is wrong on the gospel, and why the call for a unity of sorts between Evangelicals and Catholics is short-sighted.
  4. A generous use of video clips of false teachers while they are teaching “other gospels” and false ideas.
  5. A helpful explanation of the dangers of these false gospels, loaded with rich personal testimony (e.g., from guys like Costi Hinn).
  6.  A helpful naming of names.

That last point causes a lot of well-meaning Christians to bristle. Every time I have dropped names of false teachers during a sermon I have received negative feedback (usually in the form of emails and text messages on the Monday after). And I understand: to some, it feels unkind to do that.

However, as a pastor, I think it is far more unkind to not warn people about false teachers. And besides, I can rest on the example of Scripture, where names were definitely named (see 1 Timothy 1:19-20 for e.g.). You can name a name in love.

This is a very good and helpful movie, and I hope many Christians will take the time to watch it. Watch it if you agree with the prosperity gospel. Watch it if you disagree. Watch it, even if you feel you have benefitted from some of the teachers it calls out. You will learn something, and I think you will be edified in the true gospel.

Rent it here from Amazon Prime.

Why You Should Not Use The Passion Translation

The Passion Translation is causing a lot of buzz. Several people locally have asked me for my thoughts on this new English “translation” (scare quotes on purpose). So, last year I bought a copy and read it. You’ve probably guessed from the title that I’m not a fan.

Brian Simmons is the sole translator of this work. By his account, several years ago Jesus Christ came into his room and breathed on him and commissioned him to write a new translation. He also says that God promised that he would make him understand “secrets of the Hebrew”. And that he “immediately began receiving downloads”.

Simmons claims qualifications for the very technical work of Bible translation, but they are questionable at best. His training in linguistics was through New Tribes Mission (now Ethnos360) back in the 1970’s*. At that time, NTM’s linguistic training was a one-year course that focused on language and cultural acquisition, not translation. NTM does have training beyond this for linguists and Bible translators, but my understanding is that Simmons didn’t take that training.

He also claims to have translated the New Testament into a tribal language in Panama. However, that is disputed by others who worked with him at the time. Indeed, he was in Panama as a church-planter for a few years, but he didn’t participate in the NT translation.

Simmons also doesn’t appear to have any formal instruction in the biblical languages. Has he achieved proficiency in the languages in some other way? Perhaps self study? Or is he relying on special revelation and divine downloads to translate from ancient languages into contemporary English?

At any rate, God breathed on Simmons, gave him downloads and special insight into the original languages and he was thus commissioned to complete this project. And, along the way, he has greatly exaggerated his credentials as a translator. Alone, these things are very concerning. But these aren’t the only reasons why I think Christians should avoid this “translation”. The work itself is why I think this one is bad.

There are too many issues to mention and still keep this a single post. And others have done a wonderful job of showing the problems with The Passion Translation. Andrew Shead published an excellent and accurate review of the Psalms for the journal, Themelios. Andrew Wilson has published some clear criticisms of the work on his blog. And Mike Winger has done a fantastic job outlining some concerns with his hour-long YouTube video.

Added to those is Michel Heiser’s short and poignant word on it in which he references George Athas’ critical review of TPT’s handling of Song of Songs. If you are interested in comprehensiveness, those are good places to begin.

My two biggest concerns have to do with the disconnection between the actual biblical text and Simmons’ words. First, at many, many points there are renderings that simply have no textual warrant whatsoever. Many of them seem to be aimed at making the text more emotive. So he unilaterally adds to the text so that it will have a more emotive appeal (to speak to the heart, as it were). I love you, Lord, my strength in Psalm 18:1 becomes, Lord, I passionately love you and am bonded to you, I want to embrace you… There is zero textual warrant to do that.

At other places, the changes appear aimed at making the passages more compatible with Simmons’ views. Ephesians 5:24, which says, “Now as the church submits (ὑποτάσσεται) to Christ, so also wives should submit in everything to their husbands...” becomes “In the same way the church is devoted to Christ, let the wives be devoted to their husbands in everything…”

Doesn’t he know that this is the Word of God? We don’t have a license to make our own improvements. And Christians cannot trust “translations” which do this.

And second, while Simmons denies that this is a sectarian publication, it is hard to see it as anything other than that. He has loaded into the text language and parlance that is very common now in the circles in which Simmons runs, but are completely absent in the text of Scripture.

So Galatians 1:3 becomes I pray over you a release of the blessings of God’s undeserved kindness and total well-being that flows from our Father-God and from the Lord Jesus… There isn’t any justification from the text itself (χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ) to render it that way. So the only conceivable reason is a desire to reverse-engineer the Scriptures to make one’s lingo (and ideas) appear to be biblical.

Note that I am not making an argument here that Christians shouldn’t speak this way. That is another question – one to which I haven’t given much thought. My point is more basic: we don’t have the liberty to treat God’s Word this way!

The Passion Translation is not a translation – and it is not even a paraphrase – of the actual Scriptures. It is something else entirely. In my opinion, Christians who love God’s Word would do well to avoid it.

*For full disclosure, I served with New Tribes Mission (now Ethnos360) from 1996 to 2008. I don’t think I have ever met Brian Simmons.

Book Review: Roman but Not Catholic

In the last several years, I have found myself reading more about the differences between Protestants and the Roman Church. I have read many official Catholic documents and scholarly books, as well as popular-level apologetics from both Catholic and Protestant perspectives.

Roman but Not Catholic, by Collins and Walls is the best-written book I have read so far in its genre. I gave it a read late last year and then picked it up again recently. Its tone is charitable and it portrays the debate in a way that both sides can actually recognize their positions. It also dismantles the caricatures and straw men that are everywhere present in this debate (especially in popular-level apologetics books). The authors do more arguing than asserting, which is super rare these days. And they footnote extensively throughout the book to show transparency in their source material.

The premise of Roman But Not Catholic is, unsurprisingly, that the Roman church’s claims of catholicity (i.e., that it is the one true universal church) and primacy do not stand up to careful scrutiny. I think they made this case very compellingly.

I especially appreciated three parts of this work. First, I loved the authors’ review of John Henry Newman’s influential work concerning doctrinal development. Newman “solved” the problem of the Roman church concerning late and innovative Catholic doctrines which lack support in the Scriptures or the in the earliest of the patristic sources. He argued that the seeds of every essential doctrine the Roman church believes can be found in those sources because the church believes them now, and so the church always believed those things. The Roman church, in articulating a doctrine, is always merely bringing to maturity what was always there and has always been believed.  The authors’ even-handed treatment of Newman’s flawed arguments was worth the price of the book to me. I have yet to read a credible counter-argument (though I have heard lots of brow-beating on it).

Second, I was glad the authors interacted primarily with official Roman Catholic documents and scholarly Catholic sources and avoided the more rhetorically extravagant popular-level ones. This kept the discussion credible, in my opinion. Although this leads to the next thing I appreciated.

Third, I was happy to see these authors interact with two popular popular-level Catholic apologetics books. The books are The Protestants Dilemma and Surprised by Truth. I am not happy that they addressed these books because the arguments in these books are so compelling. Indeed, it is difficult to take these two books seriously, in my opinion. They are little more than echo-chamber books (though these works might cause angst in very new or untaught Christians – which is a serious thing to me, pastorally). Nevertheless, the caricatures, straw men, confusing and fallacious arguments in these books are also everywhere present in Catholic apologetic materials (Catholic radio, apologetic books and sites like Catholic.com, etc.). The authors helpfully make short work of them.

My only major disagreement with the work is the enthusiasm the authors share for a kind of ecumenism that is reticent to call to repentance those who believe and teach false things, especially false things about the gospel. However, I think that issue, serious as it is, is dwarfed by the many positive things about this work.

If you are looking for a very well-written book about the differences between Protestants and followers of the Roman Church, and an excellent defense of Protestant convictions and doctrine, you won’t be disappointed by Roman but Not Catholic. Buy it now on Amazon.com.


Basics for Believers, by D. A. Carson

I feel a little strange reviewing a book that was first published in 1996 – and one that I first read at least a decade ago. This is almost a classic. But since Baker Books has repackaged and published a fresh edition, I get to publish a fresh review. For full disclosure, Baker Books sent me a copy of this book in exchange for an honest review.

Okay, I will just come right out and say it: I love this book. D. A. Carson is one of my favorite NT expositors and Philippians is one of my favorite NT books. And since Basics for Believers is Carson’s exposition of Philippians… it’s like having one’s cake and eating it too.

I read it again for this review. Not much seems to have changed from my older edition. Which is fine with me; the older edition is awesome too. This is more of an exposition than a commentary. The difference, I think, is that a good commentary doesn’t try to do all the work for the reader. Commentaries (esp. the ones I read for my studies: scholarly, technical works that take a bit of caffeine and seminary training to use) walk you through the grammar and particulars of the original language, translation, context, and the reasoning of the text. Commentaries usually don’t present a smooth, finished, almost-preachable product.

Expositions, on the other hand, are polished and far less technical. Published expositions are often sermons-turned-into-books. That would describe Basics for Believers. Carson preached the meat of this book at a conference in 1994And those sermons were adapted to form this book. So this is an exposition (not unlike all of John MacArthur’s “commentaries” or Kent Hughes’ Preaching the Word series).

Carson is always insightful. He pays close attention to the text and he presses in to see the flow of argument running through the epistle. This work is Carson at his popular-level (i.e., non-academic) finest.

I can think of several very helpful uses for this book. It would be an excellent supplement to a small-group Bible study on the book of Philippians; something everyone would read during the week to prepare for the meeting. You could read this book devotionally, alongside your Bible opened to the epistle itself. You could use this book to check your conclusions after you have done the work of exegesis and exposition yourself.

One word of caution for those who preach. If you’re anything like me then you probably should NOT read the authors who are most influential to you before you write your sermon. If you do, you will simply see everything just the way they saw it. And in this case it isn’t that that is a terrible thing – I can’t think of a place in Basics for Believers where Carson really misses the point. It’s just that you won’t do the hard work yourself, and you’ll be in danger of simply being a second-hander, passing on Carson’s discoveries to your listeners without trying to see them for yourself.

I heartily recommend Basics for Believers to anyone interested in the book of Philippians. Carson’s insights are a gift to the church. And he is, of course, eminently readable, interesting, and helpful. So go buy it: you’ll thank me later.

Find it here on Amazon.com.

To Judge or Not to Judge

Many people claim that the Bible is “full of contradictions” even though they usually can’t cite any of those alleged contradictions. So that isn’t really a thing. But what do we do when the Bible does seem to contradict itself? How do we treat passages that seem to be in tension with other Bible verses?

I hold to a “high view of Scripture” which basically means that I believe that the Bible is inspired by God and, therefore, 100% true, just as it claims. Basic logic tells us that two contradicting propositions both cannot be true; either one is true and the other false, or both are false. Thus, if one passage contradicts another, that would mean that one of those passages (at least) is false. So how do we resolve verses that seem to be in tension?

Take, for example, the text I preached on last Sunday, 1 Corinthians 5:12. That verse says, For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? Don’t miss that last part (which I helpfully bolded for you). Paul is clearly saying you are to judge those in the church. He posed it as a question, but it is a rhetorical one and the meaning is unmistakable.

Now, compare that with Matthew 7:1: Judge not, that you be not judged. And compare it also with 1 Corinthians 4:5:

Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.

So do we judge, as per 1 Corinthians 5:12, or don’t we, as per Matthew 7:1 and 1 Corinthians 4:5? Are these verses in contradiction?

That “high view of Scripture” thing forces us to look deeper. Since we believe the Bible is totally true, we can’t settle for the shallow read, and just assume this is one of those many contradictions that the Bible is full of. We have to assume that each of these statements is true. So how do we reconcile Matthew 7:1-2 and 1 Corinthians 4:5 with 1 Corinthians 5:12?

We have to assume that there is a way of judging that Jesus forbids (Matthew 7:1) that is different than the kind of judging that Paul commands (1 Corinthians 5:12) and that Paul also forbids one kind of judging (1 Corinthians 4:5) while commanding another kind (1 Corinthians 5:12). In other words, there must be right ways and wrong ways to judge.

And this one is pretty easy, as apparent contradictions go. It takes only a bit of effort to see that in Matthew 7:1-5, Jesus is forbidding the kind of judgment that is hypocritical – judging others by a measure we wouldn’t want applied to ourselves. And in 1 Corinthians 4:5, it is clearly the attempt to judge someone’s heart and hidden motives that is in view. So we don’t judge hypocritically, and we don’t judge a person’s heart – those kinds of judging are forbidden. And there is a way to judge that is commanded by Paul. And you can see what that is all about by digging into 1 Corinthians 5:9-13. (Note: It is beyond the scope of this post to explain what that judging looks like. However, you can listen to my sermon on that passage by clicking here.)

We should be really thankful for supposed contradictions in the Bible. They force us, if we take the Bible and truth seriously, to go deep with our study. And when we do that, we not only see that the Bible does not, in fact, contradict itself, but that it is sweeter than the honeycomb, and more precious than gold.

Letters to the Church, by Francis Chan

In Letters to the Church, Francis Chan tries to accomplish two things. He wants to call out the modern American church for its failings, especially its culture of consumerism. And Chan is proposing what he thinks is a vastly better model: the home church model that he has launched in California.

The book is somewhat autobiographical, tracing Chan’s history from planting a church in Simi Valley, to seeing that church grow into a “megachurch” and then Chan growing dissatisfied with his church, leaving it and taking his family overseas for a short season. His point in sharing that history was to recount how he missed the boat before and how he has now come to understand what church really is or should be.

The value of the book is that it forcefully identifies significant failures in many American churches. That value is tempered, unfortunately, by the overly-sweeping nature of those criticisms. He is aiming this critique at all churches in America. And his criticisms are over-the-top condemning: the church in America is not loving, not a community, does not pray or read the Scriptures, and is full of shallow consumerists. Of course, all of us should hear these criticisms and be warned against these things. But there isn’t an acknowledgment that there are many loving churches in America, full of sincere Christ-followers living life on mission. There are many churches that don’t follow the house church model and yet are, by the grace of God, healthy New Testament churches. Chan doesn’t seem aware of this.

I think the book has 4 serious shortcomings. First, it takes enormous hubris to say You are ALL doing church wrong. We are doing it right, and you should do it like us. Chan doesn’t say it nearly that bluntly, and he throws in humble lingo at many points. And while I don’t question his sincerity, I do think that is the message he is conveying and it takes hubris to convey. I have no doubt that Chan’s house church model/movement is going well, but the church was not rediscovered in America five years ago when he launched We Are the Church. He seems to think otherwise.

Second, Letters to the Church gives a rather short-sighted presentation of what the church is. Chan’s criticisms seem to hover mainly over church gatherings (especially in large churches) because all the members are not, in the gatherings, exercising all their gifts all at once. He fails to note that the gathering is merely one aspect of the church. Surely, he is aware that the church is all of life, and in that 24/7 context, every member is able to exercise his or her gifts, even if a smaller number are able to do that at gatherings.

Third, Letters to the Church gives a grass-is-always-greener view of the local church in other countries. I can’t question Chan’s experiences overseas, but I can say that my own observation after spending many years in other countries is that churches in other countries have problems too. Lots of them. Very similar to, say, the church in America. Many churches in those places have far fewer resources so they might not be tempted towards church-consumerism in the same way, but they still struggle with pride, loving one another, fostering community and protecting unity just as we do.

Fourth, Letters to the Church gives a grass-is-always-greener view of the early church. We should, of course, learn from the early church in many ways (and the apostolic teaching – the Scriptures – is the infallible authority for how to do church). But concerning its example, it is helpful to remember that the early church didn’t always get things right. Read any of Paul’s letters to the churches!!! I’m preaching through 1 Corinthians in my church right now, so that’s the early church I was thinking about as I read Letters to the Church. The early church was in so many ways like the modern church. Full of people, and therefore often full of problems.

In the end, I’m not sure this book will be helpful to the church. The shortcomings outweigh the strengths, in my opinion. And since many Christians will read this book uncritically, it is sure to cause problems in many local churches. This book doesn’t, on the whole, urge people to love their churches. It urges people to be critical and negative. For that reason, I hope it doesn’t gain the traction that I fear it will.