Dig Deeper into Sunday's Text - August 2, 2015

Dig deeper into Sunday’s text with our study + discussion questions based on Matthew 8:23-27 and the August 2, 2015 sermon, Jesus + The Disciples (The Calming of the Storm) which is Part 9 of our Encountering Jesus teaching series…

Study + Discussion Questions

August 2nd - 8th

Is Homosexuality a Sin? Resources to Help You Better Understand the Issue(s)...

At Grace Church, all are welcome to come and discover Jesus with us, to worship with us, to find community with us, and to explore what God’s Word has to say. So, as a church set and centered on unifying on the historic Christian faith and welcoming all to come, including those with different perspectives on homosexual relationships and gender issues, it's imperative that we grow in our understanding of this ongoing discussions and debates.

The topics of human sexuality and gender aren't as simple as some people think or claim. And though the Bible lists many sexual activities as clearly wrong, there are many genuine Christians who are making a case that monogamous and committed ("marital') homosexual relationships are not forbidden in the Scriptures. Their claim is that the Bible passages referring to homosexuality are referring to other sexual pervasions (e.g., multiple partners, practicing bi-sexiality, rape, prostitution, the ancient practice of pederasty, etc.) or they claim the passages referring to homosexuality in the Old Testament's holiness code (Leviticus chapters 17-27) do not apply to New Testament Christianity (see Acts 21:25). 

Here are the Bible passages concerning homosexuality: 

• two references to homosexual rape -- Genesis 19:5, Judges 19:22
• three references to intercourse between men -- Leviticus 18:21-22, Leviticus 20:13, Romans 1:27
• one reference to intercourse between women -- Romans 1:26
• one seems to be a reference of male prostitution and/or pederasty -- 1 Corinthians 6:9-10 (this could be argued to refer to homosexuality in a general sense)
• and one seems to be general -- 1 Timothy 1:8-10.

At our church, we have brothers and sisters on both sides of this interpretive dispute. And though we may not all agree, we are, nonetheless, committed to the process of discovering and exploring God’s Word together, even if it means, from time to time, that we will respectively agree to disagree. If we center ourselves on what has always unified the church, Christ and him crucified, there will always be a sense of mutual edification and community with one another.

To better help inform you about how Grace Church is pursuing this debated topic, be sure to listen to What is Grace Church's Stance Toward LGBT Christians? and a recent sermon entitled, Jesus + The Centurion. 

Additionally, here are helpful resources from some Christian leaders and teachers on the whole subject of homosexuality, LGBT, and the church...

"Traditional Interpretation" - Resources making a biblical case for all homosexual behavior being sinful and, therefore, not God's best for humanity:

• Podcast - The Gay Discussion by Q
• Book - What Does the Bible Really Teach about Homosexuality by Kevin DeYoung
• Article - 40 Questions for Christians Now Raising Rainbow Flags by Gospel Coalition
• Article - The Bible and Same Sex Relationships (a review article) by Timothy Keller
• Article - Four Appeals to Christians Embracing Homosexuals by Gavin Ortlund
• Video (segments) - N.T. Wright on Gay Marriage (and Homosexuality) and  N.T. Wright on the Homosexuality Debate

"Non-Traditional Interpretation" - Resources making a biblical case for monogamous and committed homosexual unions:

• Book - God and the Gay Christian by Matthew Vines
• Book - A Letter to My Congregation by Ken Wilson
• Video - A series of short videos from The Gay Christian Network
• Video - The Gay Debate: Homosexuality and the Bible by Matthew Vines

Also, here's an example of Christians disagreeing on what the Bible says concerning this issue yet, nonetheless, remaining committed to pursuing Christ-centered unity together as they continue to dialog and seek truth: 

• The Great Debate by The Gay Christian Network

One other book, which is worth your attention, doesn't really fall under either of the categories listed above and is probably the closest to my own personal approach to the issue(s). It's called People to be Loved by Preston Sprinkle. Definitely worth checking out.

Additionally, Preston did a two part review of Ken Wilson's book, A Letter to my Congregation, and, in my opinion, handles some of Wilson's errors and highlights moms of his strengths quite well. You can read them here:

• A Review of Ken Wilson’s “Third Way” Approach to Homosexuality: Part 1
• A Review of Ken Wilson’s “Third Way” Approach to Homosexuality: Part 2

Lastly, Preston also wrote a two part review on Kevin DeYoung's, What Does the Bible Really Teach about Homosexuality? You can read them here:

• Kevin DeYoung’s New Book on Homosexuality: A Critical Review (Part 1)
• Kevin DeYoung’s New Book on Homosexuality: A Critical Review (Part 2)

Personal note from Pastor Heath: 

If you are wondering where I (Heath) land on the issue, after much reading, after many conversations with gay, straight, bi-sexual and transgender individuals, after much consideration and prayer, I still think, despite the sexual propensities of some, all forms of homosexual relations are not God's best for humanity. And though I'm quick to agree with those who recognize the interpretive possibilities of passage such as Romans 1:26-27, 1 Corinthians 6:9-10, and 1 Timothy 1:8-10 (and others), the overarching paradigm for sexuality set forth in Genesis chapters 1 and 2 of the complementary male and female marital unions and sexual relations, and then seeing this paradigm running throughout both Old and New Testaments, seems, for me, to be a hard argument to beat. I say this knowing that it is contentious to some and possibly hurtful to others; but that is not my intention. I am not a homophobic bigot. I will never shun or shame a brother or sister who has differing view on this issue. I'm open to change my views if convinced by Scripture. And, furthermore, I will never shun or shame a friend who comes out as gay or bisexual or becomes transgender. These are complicated and sensitive matters. We need to meet each other with love and forbearance. Assumptions and traditions need to be challenged by the Word of God. And we need to maintain a sincere desire to learn and grow together. Let's keep going!

Dig Deeper into Sunday's Text - July 26, 2015

Dig deeper into Sunday’s text with our study + discussion questions based on John 8:1-11 and the July 26th, 2015 sermon, Jesus + The Adulterous Woman which is Part 8 of our Encountering Jesus teaching series…

Study + Discussion Questions

July 26th - August 1st

Digg Deeper Into Sunday's Text - July 19, 2015

Dig deeper into Sunday’s text with our study + discussion questions based on Luke 7:1-10 and the July 19th, 2015 sermon, Jesus + The Centurion which is Part 7 of our Encountering Jesus teaching series…  

Study + Discussion Questions

July 19th-25th

Dig Deeper into Sunday's Text - Sunday, July 12, 2015

Dig deeper into Sunday’s text with our study + discussion questions based on Matthew 2:1-12 and the July 12th, 2015 sermon, Jesus + The Magi which is Part 6 of our Encountering Jesus teaching series…  

Study + Discussion Questions

July 12th-18th

What's Pentecost Sunday?

Pentecost Sunday falls on May 24 this year (2015) and it is generally honored in liturgical churches (Roman Catholic, Anglican, Lutheran, Eastern Orthodox, etc.), and in many other Protestant churches as well. Pentecost is not as well-known or as popular as the Christmas and Easter, though it commemorates a watershed event in Christian history.

But many Christians don't know why the day is special or what is celebrated. 

Unlike Easter and Christmas, when colorful eggs, Easter bunnies, Christmas trees and Santa Claus are harbingers of the upcoming Christian holidays, there are no such social/secular markers for The Day of Pentecost. So, for those who need a quick and basic understanding of what Pentecost Sunday is, we have listed 10 things you should know about the Christian observance of Pentecostal Sunday.

1. Pentecost Sunday marks the day when the Holy Spirit descended upon the Apostles.
2. Pentecost Sunday occurs 50 days after Easter/Resurrection Sunday.
3. The Bible records the Day of Pentecost in Acts 2:1-13.
4. The Day of Pentecost came 10 days after the Ascension of Jesus Christ.
5. The Day of Pentecost is also known as "the birthday of the Church".
6. Pentecost fulfills Jesus' promise to send the "Counselor" and "Spirit of Truth" in John 16-5-15.
7. Pentecost launches the large-scale spreading of the Gospel after Jesus' ascension. Acts 2:41 records that after Peter spoke to the crowd after receiving the Holy Spirit, some 3,000 people were baptized.
8. Pentecost Sunday is not linked with the Pentecostal movement. (In fact, many Pentecostal churches make little to no fuss over Pentecost Sunday.)
9. Jews also celebrate Pentecost, but not for the same reason as Christians. The celebration by Jews of Pentecost is to observe God giving the Ten Commandments on Mount Sinai 50 days after the Exodus. The Pentecost in Jewish tradition takes place 50 days after Passover.
10. In many mainline Western churches, Pentecost is usually represented with the color red, which symbolizes the fire of the Holy Spirit.

Ruth: The Cycle of Kindness

The Book of Ruth is a fascinating and stirring novella about a young, childless widower named Ruth meeting and marrying a gentleman named Boaz. It was truly a match made in heaven (pun intended!) and an absolutely beautiful story.

In the story of Ruth, God, through ordinary and everyday means, works mightily to accomplish his Jesus Mission; and the story reminds us that the darkest and loneliest times in life are not times to give up or to stop doing what is right. No, quite the opposite. It's in those dark and lonely times that we must trust in God all the more. For it is in the It is in those dark and lonely times that God often does his most loving and powerful work!

The Book of Ruth - General Info about Date, Authorship, and Original Audience: 
The story of Ruth is placed by the narrator in the time of the judges, but no indication is given as to when in this several-century period it took place. If the genealogy at the end of the book has no gaps, the events would best be placed in the second half of the twelfth century, roughly contemporary to Jephthah and Samson. [1]

The book is named for its main character, Ruth, a Moabite widow who married the Bethlehemite Boaz. She became an ancestor of King David (4:17, 22) and thus an ancestor of the Messiah (Matt. 1:1, 5–6). The author of Ruth is never named in the Bible. According to rabbinic tradition (Babylonian Talmud, Baba Bathra 14a–15b), Samuel is the author. However, some say this is unlikely, since Samuel died before David actually became king, and it seems that Ruth 4:17–22 implies that David's kingship was an established fact at the time of writing.

In the Tanakh, the Hebrew Bible, the book of Ruth finds itself placed in The Writings, the third and final portion of their canon. Traditionally, the five shortest books in The Writings – Song of Songs, Ruth, Lamentation, Ecclesiastes, and Esther – were/are referred to as “The Scrolls” and were/are read during the five major festivals – Passover (Song of Songs), the Feast of Weeks (Ruth), the Ninth of Ab (Lamentations), the Feast of Tabernacles (Ecclesiastes), and the Festival of Purim (Esther).

The Story:
Ruth is placed during the dark and tumultuous times of the Judges (Ruth 1:1). In Judges, people did what was right in their own eyes (Judges 21:25) which lead to “the cycle of sin” which was repeated throughout the book:

18 Whenever the LORD raised up a judge for them, he was with the judge and saved them out of the hands of their enemies as long as the judge lived; for the LORD relented because of their groaning under those who oppressed and afflicted them. 19 But when the judge died, the people returned to ways even more corrupt than those of their ancestors, following other gods and serving and worshiping them. They refused to give up their evil practices and stubborn ways. ~ Judges 2:18-19

There’s also a cycle in the book of Ruth – a cycle of kindness/mercy (hesed) is displayed throughout the book by Ruth, Boaz and YHWH. A simple thematic division of the book of Ruth could quite possibly be – The kindness of Ruth (ch. 1), the kindness of Boaz (ch. 2), the kindness of Boaz and Ruth collide (ch. 3), and the kindness of God (ch. 4).

The story sets out in the period of the judges, Elimelech, Naomi, and their sons leave Bethlehem because of a famine to sojourn in Moab. Naomi's husband, Elimelech, dies there. Mahlon and Chilion, the sons, marry Moabite women, Ruth and Orpah. Ten years later the sons die too, leaving no children. Naomi has lost her family and devastated (1:1–5). Learning that the famine in Israel is over, she decides to return to Bethlehem; Orpah stays behind, but Ruth, after expressing her love and loyalty to Naomi, accompanies Naomi back to Bethlehem (1:6–22). At harvest time, Ruth goes to glean in a field that happens to belong to Elimelech's relative, Boaz (2:1–23). Naomi knows he is an eligible kinsman-redeemer. Following Naomi's daring plan, in a midnight encounter at the threshing floor, Ruth, at great risk to herself, boldly asks him, as a redeemer, to marry her (3:1–18). After a closer kinsman refuses to take Ruth, Boaz redeems all the property of the deceased and marries Ruth (4:1–12). They have a son, Obed, who becomes the grandfather of King David (4:13–22). Ruth is no longer a childless widower and Naomi has a family again. 

The Jesus Mission in Ruth:
The Jesus Mission is what the message of Old Testament points to. Typically, the pointing is subtle; but nonetheless, it's the underpinning theme and purpose throughout it. Simply stated, The Jesus Mission is the plan of God to make right and correct the wayward world. Throughout the writings of the Old Testament we can begin to see the hope of Christ, the One appointed by God to crush evil and sufferings, take shape. And coming Christ/Messiah is coming to put an end to sin and all its horrible ramifications. This plan is first revealed in Genesis 3:15 where God promises to put an end to the rebellion and perverted-nature of sin by crushing the serpent's head through the seed of the woman. And thus begins the line of Christ, “the seed of promise.” This line (Gen. 11) can be traced to Abraham when God makes a covenant promising that through Abraham “all the peoples on the earth will be blessed” (Gen. 11:3). Ruth & Boaz are two of the many individuals included in God’s Jesus Mission (Matthew 1:1-6).

As a foreigner and ancestor of David (4:17, 22), Ruth is a forerunner of the universal blessing and supreme act of kindness/mercy that Christ's redemptive work has ushered in. Many Old Testament prophecies anticipate a new King David (e.g., Jer. 33:15, 17; Ezek. 37:24; Hos. 3:5; Zech. 12:7–10) reigning over Israel and incorporating the Gentiles into his benevolent empire (e.g., Isa. 55:3–5; Amos 9:11–12). This expectation is fulfilled in David's “son,” Jesus the Christ or Messiah (cf. Matt. 1:1–6; Luke 3:31–33; Acts 13:23; Rom. 1:3–5).

In him, the “gospel” preached beforehand to Abraham (Gen. 12:3; Rom. 15:8–12; Gal. 3:8), that all nations will be blessed, is fully realized (Rom. 4:9–12; Gal. 3:7–9, 14).

Through Christ, David's throne is reestablished forever (Acts 15:16; Rev. 3:7; 5:5; 22:16) and his reign is universal (Matt. 28:18–20; Rom. 1:5; 15:8–12). In him, people from all nations and the entire cosmos become redeemed from the corruption of sin and death – which is the ultimate of merciful redemption!

The Controversy: 
The book of Ruth is not without controversy though. There are apparent sexual connotations in the “threshing floor” scene in 3:1-15. Our English translations have a difficult time articulating some of the phrases – and for good reason! The phrase “uncover his feet (NIV)” in vs. 4 and 7 in Hebrew is an euphemism for the male genitalia. (For example, the same Hebrew wordings appear in 1 Sam. 24:3 which is translated “to relieve himself” – referring to King Saul going pee in cave.)

In addition, the Hebrew wordings which are translated “lie down (NIV)” in vs.4 and “lay down (NIV)” in vs.7 are almost always used to denote sexual relations.

This is not the only controversy or apparent breaking of God’s law in the book of Ruth. There’s the issue of Ruth being a Moabite, which is not even addressed in the book! In Deut. 23:3-6, the people of Israel are prohibited from welcoming the Ammonites and Moabites into the assembly of God. Elimech and Naomi’s move to Moab, their allowance of the sons to marry Moabite women, Bethlehem’s welcoming of Ruth, and Boaz’s marriage to Ruth (a Moabite) isn’t even addressed in the slightest!

Also, the outworking of the laws concerning re-marriage, levirate marriage and kinsman redeemer seem to be very loosely adhered to.

Interesting….what are we to make of these apparent violations of God’s Law?

Mercy/Kindness as "The Heart of the Law":
Barry Webb, in Five Festal Garments, gives us some insight into these apparent violations of God’s law and a little background in the purpose of the book of Ruth helps. Traditionally, the book of Ruth is/was viewed as one of the 5 Old Testament books (known as “The Writings”) which were liturgically read during the 5 festival Hebrew seasons. Ruth was read during the Feast of Weeks (or Pentecost) which was the time of harvest and a time commemorating the giving of the law to the Israelites. Webb writes:

“Life is always more complex than law alone can handle, and what we see in Ruth is custom that reflects the spirit if not the letter of the law, and in doing so distinguishes between its lesser and weightier matters. Ruth is a Moabitess, but she is also a widow and a landless alien who has taken refuge under YHWH’s wings. And the author of Ruth apparently takes the view that, in such a case, it would be inappropriate to invoke the ban on Moabites. This ban on Moabites was no more intended to exclude someone like Ruth than the ban on the Canaanites (i.e. Ammonites) was to exclude someone like Rahab, and, if we are to take the book as a guide [to live out the law of God], Boaz is a model of law-keeping rather than law-breaking. In other words, the book identifies the spirit of the law as kindness [Hebrew - “hesed” which is also translated as “mercy”], or more specifically, loving-kindness.

So, the reading of Ruth during the Feast of Weeks would have been a tremendous way to remember the importance of not legalistically (and therefore, improperly) living out the law of God, but rather living out the spirit of the law. And the spirit of the law is and always has been love – particularly, loving-kindness which always displays itself in acts of mercy to those around us!

…but love your neighbor as yourself. I am the Lord.
Leviticus 19:18

He has shown you, O mortal, what is good.
And what does the LORD require of you?
To act justly and to love mercy
and to walk humbly with your God.
Micah 6:8

Here are some great resources to help you better understand the Book of Ruth:

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^[1] Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary : Old Testament

What Non-Christians Should Consider About Easter...

Easter's Challenge to the Non-Christian from Radical on Vimeo.

Walking with Jesus Through the Events of Holy Week...

A Better Way to Understand Sin...

Sin is disruption of created harmony and then resistance to divine restoration of that harmony….God hates sin not just because it violates his law but, more substantively, because it violates shalom, because it breaks the peace, because it interferes with the way things are supposed to be. (Indeed, that is why God has laws against a good deal of sin.) God is for shalom and therefore against sin. In fact, we may safely describe evil as any spoiling of shalom, whether physically (e.g., by disease), morally, spiritually, or otherwise. Moral and spiritual evil are agential evil – that is, evil that, roughly speaking, only persons can do or have.  Agential evil thus comprises evil acts and dispositions. Sin, then, is any agential evil for which some person (or group of persons) is to blame. In short, sin is culpable shalom-breaking. 

“Culpable disturbance of shalom” suggests that sin is unoriginal, that it disrupts something good and harmonious, that (like a housebreaker) it is an intruder, and that those who sin deserve reproach. To get our bearings, we need to see first that sin is one form of evil (an agential and culpable form) and that evil, in turn, is the disruption or disturbance of what God has designed. 

In sum, shalom is God’s design for creation and redemption; sin is blamable human vandalism of these great realities and therefore an affront to their architect and builder.

Cornelius Plantinga, Jr., 

Not the Way It’s Supposed to Be: A Breviary of Sin