Quotes | A People for His Name

A Widespread, False Assertion about Corinthian Prostitutes and Paul’s Teaching about Head Coverings

April 18, 2015

Have you ever heard that Paul taught the Corinthians that it was shameful for women to cut their hair short or shave their heads because that was what the prostitutes in Corinth did? Pastor Minnick recently pointed out that Gordon Fee, who is a highly devoted egalitarian, wrote in his standard commentary on First Corinthians that there is zero historical evidence for that idea!

Here is what Fee has written about this very widespread false explanation for why Paul wrote what he did:

“It was commonly suggested that short hair or a shaved head was the mark of Corinthian prostitutes . . . But there is no contemporary evidence to support this view (it seems to be a case of one scholar’s guess becoming a second scholar’s footnote and a third scholar’s assumption).”¹

The apostle Paul did not teach what he did in 1 Corinthians 11:5-6 because Corinthian prostitutes cut their hair short or shaved their heads. For a superb treatment of why Paul did teach what he did about head coverings and much more, I encourage you to listen closely to this recent message by Pastor Minnick: Harmonizing 1 Timothy 2 and 1 Corinthians 14.²

¹ Gordon D. Fee, The First Epistle to the Corinthians in NICNT, 511

² For clear biblical evidence that shows that Paul is speaking about an external head covering, see my post Haman, Head Coverings, and First Corinthians 11:1-16.

What Is Hair as the Hair of Women?

Does God Care about the Length of Hair a Christian Man Has?

The Teaching of “Nature” (1 Cor. 11:14-15)

In Interpretation, Mount Calvary Baptist Pulpit, Quotes

“How to Pray for Missionaries Today”

September 6, 2014

These six pointers provide much food for thought for believers who have a burden to pray for missionaries.

HOW TO PRAY FOR MISSIONARIES TODAY

by Allan & Robin Cuthbert, Sao Paulo, Brazil

1. CHRIST-GLORYING ESSENTIALS It is not so essential that you ask God to give us good health. The important thing is that He give us only the measure of health that will best glorify Him. Who knows but what it may be to His glory that we should be sick, and thereby demonstrate to the nationals about us that we have a God who can keep us in a perfect peace and joy, even in the midst of pain.

2. SUFFICIENT GRACE We do not want you to pray that God will give us an easy path on the mission field, but rather that He might give us grace sufficient to be overcomers for Him.

3. TIME TAKEN TO PRAY Do not pray so much that God will answer our prayers, as that God will keep us from being too busy to pray. Haven’t you thought of the fact that it is just as easy for us missionaries to be too busy to pray, as it is for you in the homeland to be too busy to take time with God?

4. STEWARDSHIP OF TIME It is not so important that you pray that God should bless our activities, as that God should censor our activities, for how easy it is for a missionary’s time and energy to be spent on second best things.

5. RESISTANCE TO TEMPTATIONS Please do not pray for us as though we were saints, living up on a high level, because we are missionaries. We who go as missionaries are subjected to temptation. Satan will determine in one way or another to hinder our testimony, to rob our lives of power or make our witness futile. We need your prayer that God will give grace and strength to resist temptation.

6. COMPASSION FOR LOST SOULS Won’t you remember please, that missionaries can become lonely; we can become discouraged, irritable, sharp, impatient with other missionaries. Above all, we want to tell you that we can do a great deal of missionary work without being on fire for the Lord. So we covet, above all, your prayers for us that we may ever live with our hearts aflame with passion for the lost and aflame with the glory and love of Christ.

–This article is from a prayer resource produced by my church.

In Prayer, Quotes

Learning from a Surprising Problem in the Life of David Brainerd

April 11, 2014

Reading in a short biography of Jonathan Edwards, I was surprised to learn that David Brainerd, of whom I have never heard anything negative said, got into serious trouble when he was a student at Yale because he openly criticized the spiritual state of his superiors:

Far worse, some local traveling preachers, and even some Yale students, were saying the same thing. Just before the commencement the Yale trustees passed a regulation saying that “if any student of this college shall directly or indirectly say, that the rector, either of the trustees or tutors are hypocrites, carnal or unconverted men, he shall for the first offence make public confession in the hall, and for the second offence be expelled.” One of the main targets was an intensely spiritual and outspoken student named David Brainerd. Eventually Yale expelled Brainerd after he was overheard to remark that one of the tutors “had no more grace than a chair.”

. . . Even if students like David Brainerd went too far in criticizing their superiors, Edwards admired their deep spiritual intensity.

—George M. Marsden, A Short Life of Jonathan Edwards, 70

May we all learn from Brainerd’s failures in this regard and pray earnestly and regularly, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Ps. 141:3).

In Exhortation, Quotes

Jonathan Edwards and the Sovereignty of God

February 24, 2014

Edwards now saw that the universe was essentially personal, an emanation of the love and beauty of God, so that everything, even inanimate matter, was a personal communication from God. So in contrast to many contemporaries, such as Franklin, who saw Newton’s laws of motion as providing the model for understanding an essentially impersonal universe, Edwards started with a personal and sovereign God who expressed himself even in the ever-changing relationships of every atom to each other. This dramatic insight would be the key to every other aspect of his thought. Like a mathematician who had discovered an elegant solution to an immense problem, Edwards was captivated by the beauty of the insight. He now found the doctrine of God’s sovereignty “a delightful conviction.”

—George M. Marsden, A Short Life of Jonathan Edwards, 21-22

In Quotes

Garland on Paul’s Teaching about Meat Offered to Idols

January 6, 2014

Commentator David E. Garland takes a position on Paul’s teaching about meat offered to idols that differs greatly from what many believers today hold. He teaches,

In this section [1 Cor. 10:23-11:1], Paul tries to insure that the Corinthians do not misconstrue what he says, as they had previously (5:9-10) and think that he is insisting that they withdraw completely from society and have nothing whatsoever to do with unbelievers. He clarifies that food is food, and it is permissible to eat unless it is specifically identified as idol food, which puts it in a special category that is always forbidden to Christians.—1 Corinthians in Baker ECNT (2003: 486)

He thus holds that knowingly eating idol food is never right for Christians to do. He further teaches,

Food that may have an idolatrous history may be eaten unless it is specifically identified as idol food. When it is identified as idol food, however, the principle of love must overrule assumed knowledge or presumed rights. They must abstain out of concern for another’s conscience as well as to avoid arousing the wrath of God for violating their covenantal obligations (489).

He also provides historical evidence that shows that not all meat sold in marketplaces was first offered to idols. He writes,

Paul’s permission to eat whatever is sold in the marketplace presumes that not everything offered for sale had been contaminated by idolatrous rituals (491-492).

If Garland is correct, as I believe he is, many believers today are holding a dangerously wrong view that eating meat offered to an idol knowingly is no problem for a believer who knows the truth that an idol is nothing and that which is offered in sacrifice to idols is also nothing (1 Cor. 10:19). Paul does not mean by these statements that it is ok for believers knowingly to eat meat that has been offered to an idol as long as it is not in the context of idolatry—knowingly eating meat that has been offered to an idol is never right for a Christian!

In Discipleship, Interpretation, Quotes

Why Jesus Used Illustrations So Much in His Preaching

November 17, 2013

James Stalker insightfully brings out some key reasons why Jesus used illustrations so much in His preaching:

But the discourses of Jesus had a still more popular quality: they were plentifully adorned with illustrations. This is the most attractive quality of human speech. The same God being the Author of both the world of mind and the world of matter, He has so fashioned them that the objects of nature, if presented in a certain way, become mirrors in which are reflected the truths of the spirit; and we are so constituted that we never relish truth so well as when it is presented in this way. Nature contains thousands of these mirrors for exhibiting spiritual truth which have never yet been used but await the hands of the masters of speech who are yet to be born.

Christ used this method of illustrating truth so constantly that the common objects of the country in which He resided are seen more perfectly in His words than in all the historians of the time. . . .

It was because Jesus had exquisite love and consideration for His hearers that He thus sought out acceptable words to win their minds. But there was a reason in Himself besides. It is when the mind of a preacher is acting on the truth with intense energy and delight that it coruscates in such gleams of illustration. When the mental energy is only smouldering in a lukewarm way inside the subject, then you have the commonplace, prosaic statement; when the warmth increases and pervades the whole, you get the clear, strong, impressive statement; but, when the glow has thoroughly mastered the mass and flames all over it, then comes the gorgeous images and parables which dwell for ever in the minds of the hearers.

—The Example of Jesus Christ: Imago Christi, 186-188

In Preaching, Quotes

Schnabel on Forgiveness of Sins through Jesus as the Judge

November 1, 2013

What is the content of the message that brings forgiveness of sins to any sinner? Are you sure that your sins are forgiven?

At the climax of his gospel message to many lost people in Caesarea, the apostle Peter proclaimed how they could have their sins forgiven:

Act 10:42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

Why did Peter end his gospel message with these words, which to many people seem an odd way to climax a message about the good news through Jesus Christ?

In his commentary on Acts, Schnabel helpfully explains these verses:

The content of the proclamation is “the good news of peace through Jesus Christ” (v. 36) and Jesus’ role as “judge” (κριτής) of “the living and the dead” (v. 42c-d), i.e., of all people. This is the role of the heavenly Son of Man of Daniel’s vision, to whom God gave the authority to execute judgment (Dan. 7:13-14; Luke 12:8). Presiding at the last judgment is a divine function. The reference to Jesus’ role as judge may at first sight seem surprising, but note the connection with the beginning of Peter’s speech (which began with a reference to God’s impartiality, v. 34) and with its center (in which Jesus was described as “Lord of all,” v. 36). The universal scope of Jesus’ role as judge is tied to the universal scope of his status as Lord, which in turn is connected with the fact that forgiveness of sins—the decisive factor for the divine verdict on the day of judgment—is found only through Jesus Christ. This is the emphasis of the next verse. . . .

At the end of his explanation of the message of Jesus and its significance, Peter emphasizes that forgiveness can be obtained by everyone who believes in Jesus. God grants forgiveness of sins “through” (διά) Jesus (cf. 2:38), God’s appointed judge of all people (v. 42). If the Judge himself is involved in forgiving sins, the accused will certainly go free since the sins that have been committed will not affect the outcome of the trial.

However, people must receive (λαβεῖν) forgiveness of sins; it is not simply “declared” as a reality that affects all people. It can and will be received by “all people,” whether they are Jews, Greeks, or Romans (note the context of the speech), who believe in Jesus (πιστεύοντα εἰς αὐτόν), i.e., who acknowledge Jesus as Lord of all and as Judge of all and as the one through whom God makes forgiveness of sins possible.

—Eckhard J. Schnabel, Exegetical Commentary on the New Testament: Acts, 503-504; bold added

Based on what Peter preached at the climax of his gospel message, have you believed in Jesus properly to receive the forgiveness of your sins?

For more help with this all-important matter, please see The Gospel of God and His Christ and The Good News for All.

For other scholarly comments about this vital passage, see Scholarly Comments on the One Who Forgives

In Evangelism, Gospel, Interpretation, Quotes

Spurgeon on Psalm 149:3

September 21, 2013

Verse 3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. Thus let them repeat the triumph of the Red Sea, which was ever the typical glory of Israel. Miriam led the daughters of Israel in the dance when the Lord had triumphed gloriously; was it not most fit that she should? The sacred dance of devout joy is no example, nor even excuse, for frivolous dances, much less for lewd ones. Who could help dancing when Egypt was vanquished, and the tribes were free? Every mode of expressing delight was bound to be employed on so memorable an occasion. Dancing, singing, and playing on instruments were all called into requisition, and most fitly so. There are unusual seasons which call for unusual expressions of joy. When the Lord saves a soul its holy joy overflows, and it cannot find channels enough for its exceeding gratitude: if the man does not leap, or play, or sing, at any rate he praises God, and wishes for a thousand tongues with which to magnify his Saviour. Who would wish it to be otherwise? Young converts are not to be restrained in their joy. Let them sing and dance while they can. How can they mourn now that their Bridegroom is with them? Let us give the utmost liberty to joy. Let us never attempt its suppression, but issue in the terms of this verse a double license for exultation. If any ought to be glad it is the children of Zion; rejoicing is more fit for Israel than for any other people: it is their own folly and fault that they are not oftener brimming with joy in God, for the very thought of him is delight.

—Charles Spurgeon, Treasury of David, http://www.spurgeon.org/treasury/ps149.htm; accessed 9/21/13

In Discipleship, Music, Quotes

“The Heart of the Good News” in Peter’s Gospel Message at Caesarea

September 20, 2013

The resurrected Jesus is announced to be the Judge-designate. . . . Without this point, we might be tempted to think of the resurrection as something tremendous that happened to him but which has no relation to us at all. Without this statement that the resurrected Lord is the Judge-designate, we might believe the story of Easter and comment, ‘Terrific! But after all, that was Jesus. What has that got to do with us?’ Verse 42 [of Acts 10] answers this question by linking our destiny to that of Jesus, for it tells us that Jesus is every man’s Judge. This statement says that the man whom God designated to judge us is the man executed on Golgotha and raised on Easter. If, then, our destiny depends on the verdict of this Judge, we must recognize that the story of Jesus is the story of the one who will be the arbiter of our status before God. Suddenly for each individual, the story of Jesus is transformed from a piece of interesting ancient history to the disclosure of ‘where my destiny hangs.’ This change makes the story of Jesus real news. But it still does not show why this is good news; it could just as well be bad news. . . . These words [v. 43] transform the information about Jesus into the good news for all mankind. According to this early sketch of the gospel, the good news consists of the headline that the Judge forgives those who believe on his name. That is, he forgives those who believe he is really the Judge. Here is the heart of the good news in this sermon: The Judge forgives.

—Leander E. Keck, Mandate to Witness: Studies in the Book of Acts, 68-69; bold added.

In Gospel, Preaching, Quotes

J. Blue on The Contemporary Relevance of Habakkuk

June 8, 2013

Writing in 1985, J. Blue expounded on the contemporary relevance of the book of Habakkuk for the state of the US. Nearly thirty years later, although a few aspects of what he wrote have changed somewhat, his words insightfully speak all the more of our current plight:

The crisis internationally was serious. But of even greater concern was the national corruption. Great unrest stirred within Judah. Josiah had been a good king. When he died, Josiah’s son Jehoahaz rose to the throne. In only three months, the king of Egypt invaded Judah, deposed Jehoahaz, and placed his brother Jehoiakim on the throne. Jehoiakim was evil, ungodly, and rebellious (2 Kings 23:36-24:7; 2 Chron. 36:5-8). Shortly after Jehoiakim ascended to power, Habakkuk wrote this lament over the decay, violence, greed, fighting, and perverted justice that surrounded him.

No wonder Habakkuk looked at all the corruption and asked, “Why doesn’t God do something?” Godly men and women continue to ask similar “whys” in a world of increasing international crises and internal corruption. Nation rises up against nation around the world and sin abounds at home. World powers aim an ever-increasing array of complex nuclear weapons at each other while they talk of peace. World War III seems incredibly imminent.

While the stage is set for a global holocaust, an unsuspecting home audience fiddles a happy tune. The nation’s moral fiber is being eaten away by a playboy philosophy that makes personal pleasure the supreme rule of life. Hedonism catches fire while homes crumble. Crime soars while the church sours. Drugs, divorce, and debauchery prevail and decency dies. Frivolity dances in the streets. Faith is buried. “In God We Trust” has become a meaningless slogan stamped on corroding coins.

In such a world of crisis and chaos, Habakkuk speaks with clarity. This little book is as contemporary as the morning newspaper.

—J. Ronald Blue, BKC: OT, 1507

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