Schreiner on Forensic and Transformative Righteousness

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A key phrase for all who want to understand Romans is the meaning of the “righteousness of God”. There have been a variety of different understandings of this term, and in Schreiner’s commentary on Romans in the Baker Exegetical Commentary series, he sets forth two main interpretations.

1. Righteousness of God = Believer’s Status

This is Luther’s understanding of the term (Schreiner also lists Calvin, Bultmann, Cranfield and Moo amongst others as proponents). Luther rejected two competing understandings of “the righteousness of God” that were common in his day:

  • that it refers to God’s justice whereby he judges all people impartially
  • that it refers to an infusion of righteousness that would effect inner transformation, or moral renovation

In other words, for Luther (and many others), “the righteousness of God” refers to, and only to, a declaration of right standing before God. It is a purely forensic (legal) term, meaning we are declared not guilty.

2. Righteousness of God = God’s Saving Power

This second point of view, growing in popularity (including Dunn, and Stott recently) does not deny that a righteous status is given, but sees the term “righteousness of God” as more broadly referring to God’s saving power. In other words, it is not only something God gives us but something God does in us.

3. Schreiner’s Synthesis: Righteousness as Forensic and Transformative

Schreiner initially sets out a strong case for a forensic understanding of “the righteousness of God”, from which he concludes that righteousness does indeed have a forensic dimension that is not intrinsic to human beings by nature, but is a divine gift.

But then he goes on to point to the large amount of evidence supporting the second point of view. He therefore concludes that the term “righteousness of God” is both forensic and transformative (though both senses are not always present every time the term is used). These two meanings are not incompatible since “those whom God has vindicated, he also changes”.

He explains the synthesis of these two positions a little more fully here:

The saving righteousness of God is a gift received by faith alone, and God declares sinners to be in the right before him on the basis of Christ’s atoning death. Yet God’s declaration of righteousness – which is a gift of the age to come invading the present evil age – is an effective declaration, so that those who are pronounced righteous are also transformed by God’s grace. Such a transformation is due solely to God’s grace and does not involve a perfect righteousness, nor is there any suggestion that the good works that follow this transformation merit eternal life. Nonetheless, as Rom. 6 shows, believers are changed by the grace of God, and this transformation is an essential ingredient in God’s saving work. … The forensic is the basis for the transformative, but the one cannot be sundered from the other.

What do you think? Is Schreiner trying to have his cake and eat it, or has he uncovered a false dilemma?

Perseverance in 1 Thessalonians

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There must have been serious questions in Paul’s mind concerning the long-term viability of the church in Thessalonica. The church had barely been formed before Paul and Silas had to move on to Berea due to great opposition (see Acts 17:1-10). This fledgling young church was left in a hostile environment, without anyone obviously qualified to be their pastor, and reliant on a very brief (but intensive) period of teaching from Paul for their Christian doctrine.

Hence there is a strong theme of perseverance running through 1 Thessalonians (and 2 Thess, although I have mainly used examples from 1 Thess). Paul fears that the devil may tempt them to fall away, yet at the same time he has confidence in God’s power to sustain them. This is the paradox of perseverance for Paul – it is assured, but not automatic. His confidence in God does not lead him to be casual about continuing in the faith.

Perseverance is assured

Several verses in 1 Thessalonians demonstrate Paul’s confidence in God to sustain the believers despite the attacks on their faith. He has seen in the work of the Spirit amongst them evidence that they have been chosen (1:4,5). He knows that his evangelism there was not in vain (2:1). The believers do not stand firm in their own strength, but in the Lord (3:8). He knows that their final destiny is not wrath, but salvation (5:9). Ultimately, their perseverance depends on God’s faithfulness, hence it is sure (5:24, 2 Thess 3:3).

Perseverance is not automatic.

Yet, despite this confidence in the faithfulness of God, Paul was greatly concerned, even fearful, that the devil could have got in, and everything that had been done would end up have being “in vain” (3:5). In particular, he knew that suffering and persecution, could be causes of failure to persevere (3:4). It was therefore a source of overwhelming joy and relief for Paul to discover that the Thessalonians were in fact standing firm (3:7-10). He also recognises that he himself cannot presume on his own strength and is also in need of prayer (5:25).

Perseverance is through means of grace

So if perseverance is not automatic, how is it obtained? Paul sees three things as being crucial means of grace, by which God has ordained to keep his people close to himself..

First is constant and persistent prayer on behalf of others. Several times in the letter he expresses his continual prayers for them (1:2, 3:10) as well as encouraging them to be constantly in prayer (5:17) themselves. When he expresses the content of his prayers, it is that they will continually grow in love and holiness, and most importantly, that they will be blameless on the day of the coming of Christ (3:12-13). In other words, he prays that they will not just keep going until the end, but that they would keep growing until the end.

Second is the importance of encouragement and exhortations. This was Paul’s regular practice with all the churches he founded or visited (e.g. Acts 14:22). He did not just “teach” them, but got alongside them and urged them onwards. He was like a father in the way he lovingly but firmly encouraged them (2:11,12). Several times in the letter he urges them to keep going (e.g. 4:1). He expects that there should be constant progress in the Christian walk (4:10). Like riding a bike, forward motion is what will keep you from falling. Paul also calls all the whole community of believers to play an active role in encouraging one another to continue in the faith (5:11).

Third, and most importantly, though it is only obliquely referred to in this letter, through the work of the Spirit. It is God’s work to sanctify us (5:23), which he does through the Spirit who is the one who empowers us to live in purity (4:7-8). Indeed, he understands the sanctifying work of the Spirit to be a crucial component of our salvation (2 Thess 2:13)

Book Review – The First and Second Letters to the Thessalonians (Gordon Fee)

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This is a replacement volume in the New International Commentary on the New Testament series (NICNT), provided by the series editor, Gordon Fee. His reputation as a biblical scholar and commentator is first-rate, and as one would expect, this is another fine contribution. The series now features the text of the TNIV, although commentators are free to disagree with the translation and provide their own preferred alternatives.

The introduction is relatively brief (there is a separate introduction for each book). 1 Thessalonians is dated around AD49, most likely sent during Paul’s visit to Corinth, and with Timothy delivering the letter in person.

1 Thessalonians

The structure of the book is simple, with the first three chapters forming a lengthy introduction consisting of thanksgiving, narrative and prayer, before the final two chapters address the reason for writing – to answer questions concerning the sanctity of marriage, the refusal of some to work, and the timing of the second coming.

Fee regularly points out the high Christology that is to be found in 1 Thessalonians, particularly in the way that Paul will echo Old Testament passages but use Lord to refer to Jesus (e.g. in 3:13). On top of this, in 1:3 and 3:11 he indentifies precursors of Paul’s inserting Jesus into the Shema which he does more explicitly in 1 Cor 8:6.

Contrary to most commentators, he argues for infant rather than gentle in 2:7 – Paul and his companions were innocent like infants. There are some helpful comments on perseverance on 2:11-12 and 3:5, noting that our perseverance depends ultimately on God’s absolute faithfulness (5:23).  He argues that the polemic of 2:14-16 does not fall on the entire Jewish community but on those who were specifically responsible for killing Christ. He shows how the crown in 2:19 refers to a laurel wreath at the Roman games, which Paul pictures as the Thessalonians themselves.

The “vessel” of 4:4 is considered to be a euphemism for the male sexual organ. He provides some helpful comments on how the Holy Spirit enables us to walk in holiness (4:7-8). I was a little surprised, given how much emphasis Green puts on the client-patron relationship as the background to the letter, that Fee does not interact with this possibility at all in 4:11-12.

Fee considers the question behind 4:13-18 to be “what has happened to those who died before the second coming”? He criticises those who try to speculatively go beyond the main point of this passage, with especially strong censure for the “Left Behind” interpretation. He diffuses the debate concerning “going to heaven” versus living on the new earth somewhat, by pointing out that for Paul, our final eschatological “geography” was a secondary concern, whereas his interest was primarily personal – we will be with the Lord.

The short section on prophecy in 5:19-22 is of interest as Fee brings a Pentecostal perspective to bear, noting that there is no hermeneutical justification for modern-day prohibition of prophecy. He argues, drawing on evidence from Romans and 1 Corinthians as well that prophecy seemed to be part of the normal activity of the early church, and reminds us that the solution to abuse is not disuse but proper use. He proposes two tests of prophecy: a test of content (is it doctrinally correct?) and purpose (is it given to edify?). In 5:23, whilst he acknowledges that Paul probably would have made some kind of distinction in meaning between soul and spirit, he is not thinking in terms of humans as a trichotomy here. With regards to the “holy kiss” of 5:26, Fee points out how it would have crossed social boundary lines of slave/free, rich/poor and Jew/Gentile (although he fails to mention male/female! – not sure what they did there).

2 Thessalonians

The introduction to 2 Thessalonians briefly sets forth 9 reasons for considering it to be authentically Pauline and dates it c. 50, shortly after the first letter. It is written in response to the news brought back from Timothy, that the “disruptive idle” were a bigger problem than first thought, that some were misrepresenting Paul’s eschatological views, and that the persecution had increased in severity.

In chapter 2, Fee is at pains to remind us that we do not have the “insider knowledge” that the Thessalonians and Paul shared, making it impossible for us to answer all the questions we may have without resorting to guesswork. Additionally, we need to recognise Paul’s purpose (to encourage believers facing persecution) in these eschatological passages is often far removed from our own (to gather information for our end-times theology). As such, he refrains from speculating on who the “Rebel” (man of lawlessness) is, and who or what is holding him back.

As with the commentary on first letter, Fee is eager to point out the high Christology and Trinitarian soteriology to be found in this early letter. The commentary also benefits from his extensive prior work on Pauline pneumatology, and his comments are incisive when it comes to the work of the Spirit. Having said that, I was hoping he would elucidate a bit more on how exactly the sanctifying work of the Spirit relates to our salvation in 2:13.

Another thread running through the commentary is Fee pointing out numerous places that are so authentically Pauline in theology, grammar, vocabulary and concerns that by the end he declares that the theory of 2 Thessalonians as a forgery no longer deserves any place in NT scholarship.

Conclusion

As with all Fee’s commentaries, this one is an excellent resource for any Bible teacher or student, and is easily equal to my previous favourite on Thessalonians (Green’s Pillar Commentary). Fee is thorough, without being long-winded. Despite it being a primarily exegetical commentary, he is not afraid to put a paragraph or two of application in at the end of each section, with suggestions of lessons the modern church needs to be aware of. Whenever he differs from the majority view in either translation or meaning, he always makes his case persuasively. The right amount of material is relegated to the footnotes, which mostly deal with further manuscript evidence or the views of other commentators, but occasionally provide some additional theological reflection.

Book Review – GodStories (Andrew Wilson)

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After thoroughly enjoying Andrew Wilson’s previous book, Incomparable, I was very much looking forward to getting my hands on this one. In many ways, the format is very similar. There are lots of short three or four page chapters, each of which can be read standalone as a daily devotion. Interspersed throughout the book are “coffee breaks” which encourage you to reflect a while on what you have been learning.

The subject of GodStories is the gospel. The book presents the gospel as one big story, broken into lots of little stories. At first I thought this meant it would be a metanarrative type book, similar to Vaughan Robert’s God’s Big Picture, but although Wilson moves through the Bible in a roughly chronological manner, each of the little chapters is self-contained, and often draws out the New Testament fulfilment of the Old Testament stories immediately.

As with Incomparable, the book is written in a way that will be very accessible to teens and twenties, with plenty of illustrations drawn from contemporary films and culture. The book is broken up into five “acts” (a nod to Tom Wright?), which are:

  1. Creation and Fall
  2. Israel and History
  3. Poets and Prophets
  4. Jesus and Rescue
  5. Restoration and Hope

As well as taking you through some of the main storyline of the Old Testament (creation, fall, flood, Abraham, tabernacle etc), he dips into the prophets, again making some of the big themes from these difficult biblical books very easy to grasp. A number of chapters echoed the emphases of Chris Wright in his superb “Mission of God” book. Also there are shades of Tom Wright as he highlights similarities in the rhetoric used by the Roman empire to describe the emperor to those used by Luke and other New Testament writers.

The longest Act, “Jesus and Rescue” features several chapters dealing with various aspects of the atonement. There is some excellent material here, and Wilson is not afraid to tackle some theological hot potatoes such as penal substitution and the New Perspective on Paul. Whilst the majority of this book is theologically non-controversial, he’s not afraid to let his distinctives show from time to time.

One of his greatest strengths is to take deep theological truths and present them in a very straightforward manner, yet without dumbing them down. Some of his illustrations are brilliant, and I certainly plan to make use of a few of them for in my own teaching. Overall, this is a great follow-up to Incomparable, and I look forward to seeing what comes next from him.

Book Review – Slave of Christ (Murray Harris)

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This is volume 8 in the “New Studies in Biblical Theology” series. These books take a single topic and trace it right through the Bible or New Testament. They are not typically light reading, but serve as very useful background material for those preparing for preaching or simply wanting to get some in-depth insight into major biblical themes. The subject here is that of the use of “slave of Christ” as a metaphor for total devotion to Christ.

One of the interesting issues this book raises is that modern Bible translators shy away from using the word ‘slave’ to translate doulos. This is undoubtedly due to the negative connotations that slavery carries, but Harris believes that we miss out on a true appreciation of the meaning by toning the terminology down to just “servant”, which loses the connotation of belonging.

The book begins with a fascinating survey of the nature of slavery in Roman, Greek and Jewish cultures of the first century. These, rather than the African slave trade of the 18th century form the conceptual background to the use of this term in the New Testament.

A slave may be defined as “someone whose person and service belong wholly to another”. Roman slavery law was complex, and up to a quarter of people were slaves in the Roman empire, doing a wide range of work. Surprisingly, most Roman slaves were able to gradually earn money, allowing themselves to buy their freedom through “manumission” by their 30s.

Harris explores whether the NT could be said to “endorse” slavery, since it lacks any explicit repudiation of it. It is true that the NT seems to accept it as the status quo, yet sees the gospel as being the means of the breakdown of the slave/free distinction. The NT is able to use slavery as a negative metaphor (such as bondage for sin), but also uses it in a positive sense to illustrate the humble way in which believers are to serve Christ. Paul strongly hints to Philemon that Onesiphorus should be freed, but refrains from commanding it. Harris suggests a variety of reasons why the NT lacks an explicit condemnation of slavery. Ultimately, the NT’s aim is first at personal transformation, which should then result in societal transformation.

Then follow four chapters exploring different aspects of slavery as used in the metaphor of slavery to Christ. First, freedom in the NT is presented as voluntary surrender to God’s will. The freedom we have in the gospel is not for license, but in order that we might be slaves to Christ. He shows how Paul in Rom 6:15-23 contrasts two slaveries. Everyone is either a slave to sin (Satan as master) or righteousness (Christ as master) – there is no third option. Christians need to beware the danger of temporarily reverting to slavery to sin.

Secondly, Harris shows how the whole concept of Christ as Lord depends heavily on the slave metaphor – where there is a slave there is a lord. A slaves duty was first to obey any explicit commands from their lord, and second, in the absence of such commands, to take actions that will please the master. The NT also expresses our obligations to serve one another through the slave metaphor.

Third, slavery connotes ownership. He sees water baptism “into” the name of Jesus, as representing a legal transfer of ownership. Harris explores several ways you could become a slave in Roman society and contrasts this with the way we become slaves of Christ.

Fourth, Harris addresses the suggestion of some that “slave of God” was actually intended as a title of privilege, i.e. applying only to very important Christian leaders such as Paul. Harris agrees that it is an honour to be a slave of such a great and gracious master, but argues that to be a slave of Christ (or of God) is a privilege for all believers, not just a few.

Harris claims that the concept of slavery to Christ is central to the NT concept of discipleship. Whilst the NT authors would be aware of the negative connotations of the slavery metaphor, the concept of slavery to Christ is presented as entirely positive – it represents our exclusive devotion to Christ, expressed in humble submission, unquestioning obedience and and exclusive preoccupation with pleasing him.

He then deals with two texts that might possibly be considered contradictions to the concept that a believer is the slave of Christ. The first is John 15:15 and the second Gal 4:7. He argues that these do not invalidate the metaphor of slavery to Christ, but rather define its boundaries and limitations. We are both sons and slaves.

A final chapter explores four case studies of characters in the NT demonstrating what it means to be a slave of Christ. These are Dorcas, Onesiphorus, Priscilla and Aquila. The book has three appendixes, the most interesting being the one where he explores the translation of doulos and calls on Bible translators to make more regular use of slave as its translation, particularly where slavery to Christ is in view.

Overall I would say this is a fascinating study on a theme that is regularly overlooked due to the reluctance of modern translators to use the term ‘slave’. It has certainly made me more aware when the term “servant” or “serve” comes up that there may be a root word of doulos underneath. There is however more to be explored on the relationship between the two metaphors of Christians as slaves of Christ and sons of God, though. Is one primary and the other secondary? Can they be held together easily? But apart from that unresolved issue I found this book very helpful. In particular, the metaphor of slavery sheds light on the exhortations to live with the ambition of pleasing the Lord.

Book Review – Fire and Blood (Mark Stibbe)

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In this book, Mark Stibbe explores the relationship between the work of the Spirit and the work of the cross. He recognises there is a divide in evangelicalism between those whose primary emphasis is the cross and those whose primary emphasis is the Spirit. Some are after holiness, others healing; some ask for more of the cross, others for more power. Stibbe seeks to show in this book that the two are not necessarily in opposition to one another – the Spirit leads us to the cross, and the cross leads us to the Spirit.

Part One of the book explores the fact of the cross, and in particular highlights the role of the Spirit. The Spirit’s role in the Old Testament was to give the prophets a vision of what was to come – the suffering Messiah and his exaltation. He then moves on to consider the life and death of Jesus. Jesus was not just man of the cross, but man of the Spirit. The Spirit anointed Jesus for works of power and for affliction.

The Jordan experience was an anointing for sacrifice as well as an empowerment for service.

Stibbe argues that the Spirit enabled and empowered Jesus right to his death. Though he was lonelty, he was not alone. He sees evidence of the Spirit’s presence in Jesus’ prayer of “Abba, Father”. Drawing on Gordon Fee’s commentary, he shows how Col 1:10,11 reveals that the power of the Spirit is not always for signs and wonders, but is also power for endurance and patience. This is the power of the Spirit that Jesus experienced at the cross.

Finally in the first section of the book, Stibbe shows how Calvary led to Pentecost, and in particular, how Pentecost marked a new era in how the Spirit relates to believers. He is now universally, internally and permanently available for all God’s people.

The second part of the book explores the life of the believer. How does the work of the Spirit relate to the cross-shaped life? One of the great advantages of exploring the cross with regard to the work of the Spirit, is that it results in a Trinitarian perspective on the atonement. The Father plans salvation, the Son does the work of salvation, and the Spirit applies our salvation.

The Spirit leads us to the cross in revelation. The cross leads us to the Spirit in regeneration.

He then explores the work of the Spirit under three headings: Jesus saves, heals and delivers. Every salvation is a miracle where the Holy Spirit reveals the power of the cross to an unredeemed mind. But also, the evidence of the New Testament is that even after the ministry of Jesus, the Spirit continued to work miracles of healing. Stibbe’s comments on healing are some of the most helpful I have come across. He does not believe that healing is automatic in the atonement, but at the cross, Jesus defeated the power that lies behind human sickness. As we live in the time between the ages, our prayers for healing are either answered with a “now” or a “not yet”.

Interestingly, he then goes on to argue for a trichotomous human nature (body, spirit, soul). So Jesus saves our spirits, heals our bodies, and delivers our souls, which Stibbe defines as the mind, will and emotions. The Spirit brings deliverance to us in regards to bondage in these areas too.

The final chapter starts by pointing out that the book of Mark falls into two halves – one of miracles, and one of martyrdom. From the first half we might deduce a theology of glory, but from the second, a theology of the cross.

the way of discipleship involves suffering as well as glory, martyrdom as well as miracles, the cross as well as the Spirit.

He goes on to apply this to our sanctification, which is also by the cross and the Spirit. Some emphasise the need for self-denial, for taking up the cross. Others simply focus on being filled with the Spirit. Both work together in our sanctification. Stibbe warns that the neglect of the doctrine of mortification has produced consumeristic believers who want the life of the Spirit without the crucifixion of their flesh. He brings the book to a close with some reflections on how the cross and Spirit help us to face our own death in a hope-filled manner.

This book has much to commend it, and should definitely be on the reading list of anyone who has struggled with the tensions between the differing emphases of the charismatic and evangelical camps. Mark Stibbe is a good writer and packs the book full of helpful illustrations, quotations from a wide variety of theologians and interesting bits of historical background. The thing I most appreciate about this book is how he brings some very necessary correction of emphasis to charismatic theology that has lost sight of the cross, but without ever doing so at the expense of the appreciation of the miraculous work of the Spirit. It is a shame this book is not more well known. If there is another book that explores the connection between the cross and Spirit so well, I am not aware of it (let me know in the comments).

Book Review – Fight Clubs (Jonathan Dodson)

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I guess many readers of my blog will already have seen the announcement of Fight Clubs as a free e-book. You can get hold of it from the Resurgence, although it appears that the free offer isn’t available any more, which is a shame, but you can buy the e-book or a printed copy (sadly last time I checked the postage wasn’t particularly cost effective for UK buyers).

The book is subtitled “gospel-centred discipleship”, and in it Jonathan Dodson sets out his vision for how believers can get together in twos and threes and help each other fight sin and enjoy God.

He tells of how some “accountability groups” he had been part of in the past tended towards either legalism on one hand, or simply a therapeutic confessional booth that never addresses the root issues of the sin. Or as he puts it, we tend towards being wimps or bullies.

The heart of his approach is that we must identify the lies that we are tempted to believe which cause us to sin. And then confront those lies by believing the promises and warnings of Scripture, which are given to us as a means of grace that we might fight sin. Ultimately, we prevail as “we fight to believe that Jesus is more precious, satisfying, and thrilling than anything else his world has to offer.”

This is not really a book about technique though. In fact, the concept of the “fight club” groups of two or three people is only introduced at the end. The majority of the material simply sets out how a solid understanding of the gospel is foundational to fighting sin. Dodson draws heavily on John Piper and Tim Keller, with plenty of Puritan influences evident.

Overall I would say this is an outstanding short book. I have organised two “fight club” nights with some men from my church where we have discussed the content of the book. We haven’t yet attempted his formula, but I really like the idea of approaching accountability and discipleship from an explicitly gospel-centred perspective.

Check out Jonathan’s talks from the LEAD 09 conference, in which he gives a seminar on Fight Clubs, as well as expounds on his concept of three aspects of conversion – conversion to Christ as Lord, to the church, and to mission.

Spotify Albums of the Month – Nov 2009

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It’s time for a bumper Christmas special. The good news is that there so much Christmas music on Spotify that you could play carols non-stop through the 12 days of Christmas without having to hear the same album twice. The bad news is that most of it’s not worth listening to. Most albums seem to include at least a few of the following:

  • Tired, overwrought regurgitations of the same old carols, barely indistinguishable from every other album also featuring O Holy Night and O Come, O Come Emmanuel.
  • Intolerably twee songs about Santa, snow and stockings
  • Woeful attempts at modernising carols by performing them in heavy metal, polka, bluegrass, hip hop, and every other genre utterly unsuited to Christmas music.

But after wading through sackfuls of seasonal offerings, here’s my guide to the mountains of Christmas music on Spotify…

Chris Tomlin – Glory in the Highest (2009) (Listen on Spotify)

This recent release features a mix of traditional and modern songs, with a live worship feel. Angels We Have Heard on High works really well. He offers a new take on the magnificat with My Soul Magnifies the Lord. He sometimes breathes new life into carols with an alternative chorus or verse melody. After an upbeat start, Glory in the Highest marks the start of some more reflective songs, including a few guest appearances from other worship leaders. The closing track, Born That We May Have Life sounds like belongs in a Christmas musical production. Christianity Today complained that they didn’t like the live worship style, but I thought it made a nice change from most other Christmas albums.

Rating: ★★★★½

Casting Crowns – Peace on Earth (2008) (Listen on Spotify)

Mostly traditional carols, nicely performed of course, but that isn’t enough to make this one stand out from the crowd, despite getting off to a good start with I Heard the Bells on Christmas Day. While You Were Sleeping is the most interesting on offer, starting off as a reworking of O Little Town of Bethlehem, before bringing in a prophetic edge (spoiled by dispensational left-behind overtones). The album closes with a instrumental piano & strings rendition of the beautifully mournful O Come, O Come Emmanuel.

Rating: ★★★★☆

Jars of Clay – Christmas Songs (2007) (Listen on Spotify)

Having enjoyed several of their other albums, I was a little disappointed to see that they succumb to seasonal sentimentality with tracks like Wonderful Christmastime. Musically though, they keep things a bit more interesting than most, with the traditional carols they choose getting major overhauls. My favourite is Love Came Down At Christmas.

Rating: ★★★½☆
Sara Groves – O Holy Night (2008) (Listen on Spotify)

Another one that lets a bit of sentimental mush sneak in, including a small child reading the Christmas story in a cute voice. Groves offers some new tunes to It Came Upon a Midnight Clear and O Holy Night. Apart from the irritating Toy Packaging, this was a pleasant listen.

Rating: ★★★☆☆

Michael W. Smith – The Ultimate Christmas Collection (2009) (Listen on Spotify)

This three disk special provides plenty of material to provide a soothing backing track to a leisurely Christmas dinner. It sounds like a Christmas movie soundtrack, with piano and plenty of full-on orchestral crescendos. We are spared no cliché, including choirs of children and plenty of jingling bells. These are rounded off with a generous helping of musical interludes and orchestral renditions. If Disney were to make a “Magic of Christmas” album, this is what it would sound like.

Rating: ★★★☆☆
Sufjan Stevens – Songs for Christmas (Listen on Spotify)

A collection of five short albums, featuring mostly traditional songs, but played in Stevens’ distinctively folksy style. We are treated to several short instrumental extracts, as well as full length songs. There is a good number of classic carols and even hymns (such as Come Thou Fount of Every Blessing), in addition to a selection of more light-hearted Christmas tunes such as Get Behind Me Santa. This collection would benefit from being pruned down a little, especially as a number of songs feature twice across the five disks.

Rating: ★★★☆☆

Graham Kendrick – The Gift (1988) (Listen on Spotify)

Overlooking for a moment how dated this sounds, it is apparent that this is a landmark production from one of the UK’s most respected song-smiths. Rather than fobbing us off with an album full of traditional carols, Kendrick has crafted almost 20 fresh Christmas songs. OK, some of them (actually, come to think of it, most of them), are really cheesy in a “Christmasy” kind of way. But what this album offers is an escape from the overly familiar lyrics of the traditional carols, allowing for some genuinely fresh light to be shed on the wonder of the incarnation.

Some highlights include a brief extract from his superb hymn The Servant King (a song which sadly seems to have fallen into disuse). Good News while being a little on the jolly side for modern tastes, deserved to have been sung by more churches. God With Us, is my favourite track, with great lyrics exploring the way Christ identified with the human race through his incarnation.

Spotify’s version of the album is bundled with another of Kendrick’s Christmas albums, “Rumours of Angels” from 1994. It would be great to see some other CCM artists attempt similar projects, rather than churning out yet more covers of carols. Maybe Stuart Townend will oblige?

Rating: ★★★☆☆
Amy Grant – A Christmas Album (1983) (Listen on Spotify)

To my mind, Amy Grant is the queen of Christmas albums, having produced a series of successful seasonal releases over her illustrious career. Somehow, where others fail, she manages to pull off the Santa, sleighbells and snow lyrics without ending up in the kitsch category (or maybe I’m biased because it brings back happy memories of listening to this album as a 7 year old at Christmas). There are several Christmas albums from her on Spotify, but I have picked out her earliest, mainly because it features my favourites  Emmanuel, and Love Has Come.

Rating: ★★★½☆

And if all that isn’t enough for you, I must also point you in the direction of my favourite Christmas album, sadly not available on Spotify, but can be obtained for free from Noise Trade. It is Sojourn Music’s Advent Songs, and is well worth checking out.

The Purpose of Pain?

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I’ve had toothache this week. Which is never fun. But neither is it on a par with the intensity of the suffering that many others endure, so I’m trying not to complain too much. Nonetheless, pain is hard to ignore, and causes you to view life from a different perspective.

So I’ve been reflecting on the ways that God uses suffering for good in my life, even though I would much prefer to have the “glory” without the suffering, and the power to escape instead of the power to endure.

First, suffering drives me to prayer. To my shame, I too easily allow my prayer life to become sporadic and mechanical. But pain reminds me that I am not self-sufficient, and I desperately need to know God’s presence with me, and drives me to my knees in prayer.

Is any one of you in trouble? He should pray. James 5:13

Second, suffering increases my compassion for others. Far too often I remain self-absorbed in my own activities, but my own suffering often brings to mind others I know who are in need of prayer and encouragement.

Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. 2 Cor 1:3,4

Third, and perhaps counter-intuitively, suffering increases my thankfulness. It makes me realise quite how many blessings I enjoy and take for granted. Often suffering involves something good (e.g. our health) being taken away from us. This leaves me reflecting thankfully on the multitude good things that I still have, including most of all the blessings of the gospel which can never be stolen from me.

give thanks in all circumstances, for this is God’s will for you in Christ Jesus. 1 Thess 5:18

Fourth, suffering brings an eternal perspective. When things are going well for me, I can become absorbed with the things of this present age that are passing away. But suffering, particularly health issues, serve as a stark reminder of the fact of our mortality and focus us on our future hope.

Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. 2 Cor 4:16-18

Fifth, suffering gives an opportunity to grow in patience and perseverance, two virtues that by their very nature cannot be learned in an instant, or simply by reading about them. Just maybe this is part of the reason that answers to prayer often don’t come as quickly as we would like.

Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything. James 1:2-4

Sixth, suffering presents an opportunity to fight sin. Pain has a way of bringing out some lurking character issues. For me, the tendency to be irritable with my family is something I need to fight. However, though suffering can be the occasion for sin, it is also the perfect opportunity to grow in character. As Paul says in Rom 5, “perseverance produces character”.

Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. Rom 5:3,4

Finally, suffering leads me to the cross, where Jesus willingly chose to suffer, in order that I may be saved from eternal suffering. At any moment Jesus could have said, “I’m a celebrity, get me out of here”, yet instead he prayed:

"Father, if you are willing, take this cup from me; yet not my will, but yours be done." Luke 22:42 

None of this means that I like suffering, or want it, or even that I think it’s good. But it’s good to remind myself that God is working his purposes out even in the circumstances I don’t enjoy.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. Rom 8:28

Book Review – The Ordinary Hero (Tim Chester)

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I’ve just finished my fourth Tim Chester book now, and have to admit up front that I am becoming a big fan of his writings. Here’s my other reviews of his books…

This one, his latest, subtitled “Living the Cross and Resurrection”, seeks to show how the pattern for Christian living is modelled on the cross of Jesus, and our hope for the future is based on the resurrection. The book is broken up into five main sections.

The first section seeks to explain the message of the cross, how it demonstrates God’s love for us, and gives us a new status. He shows how an appreciation of the cross gives us humility and confidence, as we look at God and ourselves in the light of the cross.

The second section then expands on how we live the way of Jesus, which is the way of the cross – a life characterised sacrifice, submission, self-denial, service and suffering. A powerful chapter entitled “Everyday Martyrdom” illustrates very practically what it means to follow the way of the cross each day. Counter-intuitively for our culture, this way of self-denial is actually the way of joy.

The way of the cross impacts on both our big life choices and our small daily actions. It really does include both martyrdom and washing up.

The third section, explores the pattern of the cross and resurrection – suffering followed by glory. There is no route to glory that avoids the cross, and so all evangelism must include the call to follow the way of the cross. Although our mission takes place in the power of the Spirit, it is to be characterised by humility, service and love.

It is in this section that some of his slightly controversial material is to be found. He is strongly critical of the desire to win the world by appearing successful, large, or powerful, and much of what he argues for in these chapters cuts right across the grain of what you might hear in many contemporary evangelical and charismatic churches, especially within the “church growth” movement. In fact, if anything, he seems to be suggesting that being small and weak are an integral part of our witness to the way of the cross.

The fourth section is on the power of the resurrection – power to be weak. Again, this may not be what you are used to hearing, with most teaching on power being related to how we overcome and are victorious in life. Tim Chester points out how often New Testament verses that promise power immediately go on to talk about suffering. We have power to suffer, power to be weak. It is not power for victory over suffering, but power to follow the way of the cross. Again, he is critical of the modern church that has taken its model of leadership from the world, rather than following the pattern of the cross.

The fifth section deals with the promise of the resurrection and hope. Here, he includes a very helpful chapter clearing up some common misconceptions of “heaven”. Our hope is not to go to heaven, but for a future when heaven will come down to earth. Our hope is for a future world characterised by justice, love and joy. This is a world worth living and dying for. It is a world taking risks for. We are to consider ourselves pilgrims, and store up heavenly treasure by being generous with earthly treasure.

Already Not Yet?

There are a few points that will make for difficult reading for charismatic evangelicals such as myself, as he is critical of “power evangelism”, and charismatic “highs and healings”. The difficulty lies in answering the question “to what extent can or should we expect the age to come to break into the future”? Chester does admit to there being a foretaste of what is to come, but seems to have a much lower expectation of God’s power to heal, or even his willingness to relieve us from present suffering, or to bless us in any way that is earthly. I do feel that there are many in charismatic circles who have an “over-realised” eschatology, assuming that we can just claim freedom from suffering and sickness automatically. But I do not believe that there is any problem in our desiring to see signs of the kingdom. As Chester himself acknowledges, the resurrection is not just a future hope, but a present experience.

Conclusion

Despite my slight reservations that he might underplay some of the blessings we can now enjoy through the Spirit, I would say this is another gem of a book from Tim Chester. Seeing the way of the cross as the pattern for the Christian life is thoroughly biblical and it is a tragedy that much of the church has marginalised this message. Also, the call to be a people of hope, based in the resurrection, is too rarely heard, resulting in Christians who live for this age that is passing away, rather than for eternity.