Tag Archives: faith

The Problem With Postmodern Skepticism

Posted on January 11, 2011 by Clark Goble| Leave a comment
By Clark Goble | January 11, 2011

In a recent article I wrote about the shift in worldview that I have witnessed in my lifetime. As a child, nearly everyone I knew views the world through a Christian lens. Even those who didn’t attend church or consider themselves Christians recognized that faith in Christ was a valuable attribute to possess. “Men of God” were to be respected and revered. This isn’t necessarily true now. Our culture has experienced a dramatic shift in worldview. Faith, especially Christianity is often openly mocked. Anyone who claims to have found absolute truth in the form of the Bible is open to criticism and ridicule as our culture shift from viewing the world through a Christian lens and now views it through the lens of a skeptic. In this day and age we value skepticism and tolerance to the point that there is no room for absolute truths outside of the realm of science. Scientific advances, so it seems, has proven that if something can’t be observed, it isn’t real.

Scholars call this new worldview Postmodernism. It is a worldview that has relegated Christianity to the past. Faith in Christ has become a relic of a past age when mankind had yet evolved to the point of recognizing that all spiritual paths are valid. The only spirituality that is valued by the skeptic is that of the “spiritual seeker.” The man or woman who is open to a generic spirituality, believes that all roads are equally valid, and values tolerance over truth fits in well within postmodernism. Why?  Perhaps it is because this generic faith is one that refuses to identify anything as absolute. A man or woman who is astute enough to know there must be a god out there somewhere chooses this kind of seeker mentality over the claims of the Christian because it is just generic and vague enough to escape the challenges of the skeptic who respond to all claims of the fantastic with “that’s nice, prove it” (www.skeptic.com).

However, there is a problem with this skeptical worldview – it is a lie. Skepticism works well in the scientific community because it drives our scientists to perform better and to get results; however, it fails miserably when extended to the realm of the humanities; art, literature, love, and yes … even theology. These pursuits are just as valid as any scientific field yet they are more difficult to define and observe. Who would suggest that love doesn’t exist simply because it is hard to observe empirically. It reminds of a quote from the Dead Poet Society:

“We read and write poetry because we are members of the human race. And the human race is filled with passion. And medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for.”

While it may be hard to illustrate what love looks like, we know it exists because we can recognize the how it affects the world around us. Science would say the same about an invisible force as gravity. It can’t be seen, but we recognize it as truth because of its affects on the world around us.

The same can be said of God.

You haven’t seen Him. But you can certainly recognize how He affects the world around us. You know He is real because you have bought into generic spirituality in an attempt to define Him in a way that isn’t objectionable. The problem is that if He is real, He isn’t generic. He is a specific being that exists in a specific way. It is up to you to learn about Him … on His terms … not on the terms of the skeptic. You see, the skeptic challenges God to prove He is real. The Bible teaches that He already has in the person of Jesus Christ … it is up to you to embrace Him.

Skepticism says the Bible isn’t true … yet it describes, defines, and reveals communications from God that fit into the world we observe around us better than any other “generic” faith. Christianity takes the “generic” god that you know is out there somewhere and makes Him a very specific God who reveals absolute truth to the people He created.

Praise the God of absolute truths!

----> Clark Goble is a disciple of Christ, a husband, father, student, and writer. He welcomes your comments and encourages you to leave one here or email him at cdgobleATgmail.com. You can follow his twitter updates at http://twitter.com/#!/CDGoble
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How Did Christ Change You in 2010?

Posted on December 28, 2010 by Clark Goble| Leave a comment
By Clark Goble | December 28, 2010

This time of the year I inevitably find myself considering where I stand in my walk with Christ. I believe it is profitable for Christians to intentionally take an inventory of themselves and prayerfully consider if we are more like Christ than we once were. Christians call this process sanctification. Sanctification is the process by which the Holy Spirit conforms us to the image of Jesus Christ. Too often, we take the initial step of accepting the gift Christ has offered us, but we fail to submit to the Holy Spirit and allow Him to change us. Sanctification is sometimes a painful process. Scriptures teach that our sinful nature will sometimes battle against the Spirit (Galatians 5:17); yet ultimately, it is for our own good. Sanctification prepares us to be used for God’s work (2 Timothy 2:21) and helps us to reflect Christ’s nature to a world that desperately needs more of Him.

This year has been both profitable and difficult for me.

My school studies and role as a Bible Study teacher have afforded me the opportunity to spend far more time than ever before engaging God’s Word. This time spent studying the Scriptures has changed me. I’m far more cognizant of my own sin and more forgiving of the sin found in others than ever before. I believe this change has been reflected in my writing. I am more likely to produce Bible studies or to view things in light of Scripture than ever before. Perhaps, I’ve discovered the world needs less of my commentary and more of His. My past passion for discipleship has been coupled with a high view of restoration. By restoration, I am talking about God’s desire for mankind to be restored into a full relationship with Him. Too often, we criticize the sin in  the world with no concern for the sinner’s restoration. I’ve been guilty of doing this. I’m not saying that we ignore sin or fail to label it for what it is … I’m just saying that everything we do as Christians should be done with the aim of restoring one another to God; after all, that’s why Christ died and rose again.

In the past year, I’ve also become more aware of some sin that is prevalent in my life. Mainly, selfishness and jealousy. Too often I put my needs ahead of others and resent it when the needs of my family or friends outweigh my own. This is in direct opposition to the example of sacrificial love that Christ has shown me.  Additionally, I sometimes find myself being jealous of the blogs and ministries of others. As a Christian, I need to rejoice more when God uses other people to spread His agenda to restore the lost. I need to be content with the 700 hits my blog gets every month and remain steadfast in the knowledge that God will use me as He sees fit. These are sins that I ask God to forgive and intend to fully repent for as I move forward in the new year.

I also pray that this new year will mean new opportunity. My desire is to write longer works and publish them as ebooks on Amazon.com and other outlets. Currently I am working on a comparative religion piece titled, “Why Christians Make Better Buddhists” along with a book aimed at helping divorced people claim the restoration that God is offering them through Christ. These are only my plans … my real prayer is that God will use me as He sees fit.

Please allow me to encourage you to take a similar inventory of your life. Where are you in your walk with Christ. Has He changed you? Are you willing to submit to the urges of the Holy Spirit? What will you do if Christ asks you to do something difficult? If you haven’t accepted Christ’s offer of restoration please consider making it your starting point … it might change your life next year.

Clark

----> Clark Goble is a disciple of Christ, a husband, father, student, and writer. He welcomes your comments and encourages you to leave one here or email him at cdgobleATgmail.com. You can follow his twitter updates at http://twitter.com/#!/CDGoble
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A Study of the Davidic Covenant: 2 Samuel 7:1-17

Posted on September 17, 2010 by Clark Goble| 2 Comments
By Clark Goble | September 17, 2010

The “Davidic Covenant” can be found by opening your Bible to 2 Samuel 7:1-17:

Chapter 7 of 2 Samuel opens with David contemplating the housing of the ark of the God. David muses to the prophet Nathan, “Here I am living in a palace of cedar while the ark of God remains in a tent” (2 Samuel 7:2). What follows David’s idea that he should build a temple is known as the “Davidic Covenant” and was communicated from God to David through the prophet Nathan.

God’s opening statement to David is as follows, “5This is what the LORD says: Are you the one to build me a house to dwell in? 6 I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as my dwelling. 7 Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd my people Israel, “Why have you not built me a house of cedar? (2 Samuel 7:5-7 NIV)”

This opening statement on the part of God is important because it makes it clear that God is in charge and in control. He will not sit idly by while David makes plans for where to house the ark. God had a plan for David that included being a ruler but not a temple builder. God provides three reasons why David’s plans did not fit into God’s. First, there was no urgent need for a temple to be built since God had resided in a tent since leading the Israelites out of Egypt. Second, as of yet God had issued no explicit command for His people to build a temple. Finally, David was an inappropriate choice to build a temple since he had spilled so much blood during his military career (See 1 Chronicles 22:8). This lesson is ripe for practical application if for no other reason than to serve as a reminder that our plans and God’s will are two different things. The discerning reader will notice that rather than dwelling on the fact God rejected his plans for a temple; David embraced the covenant initiated by God by adjusting his own plans to match God’s will, “And now, Lord God, keep forever the promise you have made concerning your servant and his house. Do as you promised” (2 Samuel 7:25).

Once God has rejected David’s plans, He clearly establishes the provisions of His covenant with David. There are four such provisions:

1.    David’s name will be made as great as the greatest men on earth (2 Samuel 7:9)

2.    Israel will be provided a homeland (2 Samuel 7:10)

3.    Israel will be provided undisturbed rest from all her enemies (2 Samuel 7:10-11):

4.    David’s house and Kingdom will be made into a dynasty that will endure forever (2 Samuel 7:11-16)

These provisions are important because they suggest that the Davidic Covenant is being incorporated into the Abrahamic Covenant. God’s promises to David are all part of His bigger plan and as such had been planned from the beginning of time. It is mind-boggling to understand that David’s role in the restoration of mankind had been planned by God from the very beginning. God’s promise of a Davidic dynasty is important because for the first time in Israel’s history a dynasty is established. It seems evident that by establishing a dynasty God is promising that His role in the restoration of mankind will continue in the future far after David’s death.

Further significance can be found in the provisions of the Davidic dynasty by those of us living on this side of the cross. Before laying out the covenant, God lends David confidence by reminding him what He had done for him in the past; God took him from the pastures and established him as Israel’s king (2 Samuel 7:8) and had cut off all of David’s enemies before him (2 Samuel 7:9). In the same way, Christians can have confidence in the restoration available in Jesus Christ by examining the covenant God made with David. As God promised; David’s name has been made as great as the greatest on earth, Israel has been provided a homeland, and David’s line will live on forever in the name of Jesus Christ.

While the Davidic Covenant is an “outgrowth of the Abrahamic Covenant,” more importantly, it is a foreshadowing of the reign of Jesus Christ. There are five major implications concerning the future that can be found in the Davidic Covenant:

  1. God must preserve Israel as a nation.
  2. Israel must be brought back into her land.
  3. Jesus Christ must rule over the land of Israel.
  4. Christ’s Kingdom must be an earthly one.
  5. Christ’s Kingdom must be everlasting.

While Christian’s may disagree at times with how many of these provisions have already come to pass and how many are in store for the future, we can all take hope in the promise that God’s plan that was established with the Abrahamic Covenant and reaffirmed with the Davidic Covenant has and will culminate in the presence of Jesus Christ as was planned from the very creation of the earth.

Sources Consulted

Constable, Thomas L. “Notes on 2 Samuel.” 2010. Web. 15 Sep. 2010.

http://www.soniclight.com/constable/notes/pdf/2samuel.pdf

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Leviticus Capters 16 & 17: Shadows of the Cross

Posted on September 3, 2010 by Clark Goble| Leave a comment
By Clark Goble | September 3, 2010

Before reading the following commentary the reader is advised to Read Leviticus Chapters 16 & 17 from the Bible.

How do the regulations of Lev. 16 (Day of Atonement) and 17 point the Christian to the Cross?

Leviticus Chapter 16 presents the regulations by which the High Priest (Aaron) of the Israelites would conduct the annual Day of Atonement. The most striking stipulation was that the Priest couldn’t simply approach The Most Holy Place whenever he wanted. The ceremony was only to be conducted once per year. Even then, the Priest had to take great care in how he approached God. With great care, the Priest was instructed to bathe and adorn himself in special garments before the ceremony. He then began by making a sin and burnt offering to atone for his own sins. After he was clean of sin, he would then intercede for the Israelite community by making a blood sacrifice to atone for their sins. In an interesting element of the ceremony, the priest would then confess the communities’ sins over the head of a goat and then send the goat far away from the dwelling place of God. This “scapegoat” provided a clear representation of God casting the Israelites sins far away. At the conclusion of the ceremony, all participants bathed once more and changed clothes in order to be clean enough to once again mingle with the community. In Chapter 17, God’s instructions shift from formal ceremony to the everyday life of His people. God places restrictions on the sacrifices His people made. Rather than making sacrifices on their own, the Israelites were instructed to present their sacrifices to the Priest at the entrance to the Tent of Meeting. This was to prevent sacrifices being made to false gods and idols. In this chapter, God also prohibits the ingesting of blood as blood represents the life of the body and is only provided for the purposes of atonement. In addition, God forbids the eating of animals that had died by means other than the hands of the Israelites.

The similarities between the regulations found in these two chapters of Leviticus and the redemption found in Christ are striking. Dr. Constable writes that while “the Day of Atonement is not something Christian’s observe, we can learn the nature of sin, the need for atonement, and the superiority of Christ’s sacrifice by reflecting on this Jewish ritual in the light of Calvary” (Constable 64). The first noticeable similarity is that sin must be dealt with. The pervasive sin which had overcome the Israelites had to be dealt with on every level. The Priest was forced to make atonement for his own sins, the sins of the community, and even for the sin that had invaded the Most High Place itself (Lev. 16:16). The same is true for those of us living on this side of the cross – sin is pervasive. Paul writes that “all have sinned and fall short of the glory of God” (Rom. 3:23). The presence of sin is just as grotesque in our lives as it was in the lives of the Israelites and it must be dealt with. Thus, there is a universal need for atonement. God will not inhabit any place where sin is left unchecked. By imputing those sins to a scapegoat and sending them far away into the desert, the Priest was cleansing God’s chosen place of dwelling. The same is true with our redemption found in Christ. The Holy Spirit’s chosen place of dwelling is within each Christian; however, God will not exist where sin is left unchecked. Our need for atonement is exactly like that of the Israelites. Through the redemption found in Christ, our sins are cast as “far as the East is to the West” (Psalm 103:12). If we wish to abide in God, we must accept the atonement found in Christ so that God will abide in us.

There are other amazing similarities as well. First, there are the unavoidable regulations in these Leviticus passages concerning blood. God makes it clear that blood is “the life sustaining fluid of the body” (Constable 68) and is provided for atonement only (Lev 17:11). It is the life fluid of the body being “poured out in bloodshed” (Constable 68) that makes atonement for our sins. Just blood had to be shed in the sacrifices carried out by the Priest; Christ’s blood has to be shed on the cross. It was Christ’s life draining from His body in the form of blood that makes atonement for our sins. There was no other way.

In the Leviticus regulations, God made it clear that all sacrifices had to be directed towards Him in the right spirit. Not only did He ban sacrifices that were carried out in the names of false gods and idols, He made the stipulation that all sacrifices must be brought to the Tent of Meeting and presented to the Priests. Once the sacrifices had been presented, the Priests then had a prescribed set of rules for how the sacrifices would be carried out. On the Day of Atonement great care was taken to ensure the Priest approached God in His prescribed fashion. The same is true concerning the redemption found in Christ. Mankind is constantly trying to find new ways to approach the divine and yet Christ says that He is “the way, the truth, and the life and no one approaches the Father but by Me” (John 14:6). If we are going to approach God and seek His forgiveness for our sins and invite Him to be a part of our lives, me must do it in His prescribed fashion. Much like the Israelites, we simply can’t follow our own paths. The Book of Leviticus says that those Israelites who made sacrifices to false gods or ate animals that were killed in ways other than God’s prescribed fashion would be cut off from their people. The same is true in Christ. We can attempt to approach God through false religions and false ritual but unless we accept His prescribed method of relationship (Christ) we will be cut off. Just like the Israelites, we must humble ourselves enough to approach God in His prescribed manner.

Despite these similarities, several differences stand out. The most glaring is the effect of the atonement. The atonement found in the sacrifice rituals in the Book of Leviticus was temporary. The ceremony was ordered to be carried out once per year by God.  In Christ, our forgiveness is permanent. One needs to accept the atonement offered through the cross only one time. While the goats offered in sacrifice by the Priest were innocent, they were also oblivious to what was happening. Christ was a perfect example of innocence and willingness. He knew what was going to happen on the cross and yet He chose to follow through with His Father’s plan for our redemption anyway. Thus, our redemption is Christ is permanent. Other differences are also apparent. The Priest in the Leviticus ceremony was ordered to cleanse himself before approaching God. The stipulations were clear. The Priest was to bathe and adorn himself in clean clothes. In Christ, the reverse is true. We are invited to approach Christ while still wrapped in our filthy rags of sin and allow His blood to wash us clean. Constable points out that it is Christ’s blood that ironically points us to yet another difference between the restrictions found in Leviticus and the redemption found in Christ (Constable 69). In Leviticus, God warned the Israelites not to ingest the blood (life force) of animals. In Christ, we are invited to symbolically ingest His blood in the act of Communion. This may seem ironic, yet it is designed for us to symbolically infuse ourselves with the life force of Christ, just as we are literally infused with the Holy Spirit upon our acceptance of Christ.

In summary, while there are many similarities to Christ that can be found in the ceremonies prescribed in the Book of Leviticus, they are really just shadows of our Savior that should serve to point us in the direction of the cross.

Sources Consulted

Constable, Thomas L. “Notes on Leviticus.” 2010. Web. 1 Sep. 2010.

http://www.soniclight.com/constable/notes/pdf/leviticus.pdf

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Are We Really Speaking the Truth in Love?

Posted on August 9, 2010 by Clark Goble| Leave a comment
By Clark Goble | August 9, 2010

Are we really speaking the truth in love?

It appears that most Christians are familiar with Paul’s direction to “speak the truth in love” (Ephesians 4:15). Unfortunately, we often misconstrue these words as license to say whatever we want to whomever we want whenever we want. Regardless of how callous and insensitive our words are, we justify it by saying we are “speaking the truth in love.”

Is this really what Paul had in mind? Was Paul suggesting that it is okay to hurt someone’s feelings because we’re convinced we are correct? As often is the case when we take small snippets of Scripture out of context, Paul’s words seem to be misapplied by many of us. A deeper study of Scripture is required for us to truly understand what Paul is (and is not) saying here.

The first question that we need to ask ourselves is what “truth” Paul is speaking of. For many of us, we use his words to justify arguing with one another over trivial misunderstandings. It is important for us to realize that Paul was speaking about doctrine in Ephesians 4:15. In the verses proceeding verse 15, Paul writes that “once we are mature in our faith and knowledge of Christ, we will no longer be like little children tossed about by the winds and waves of false teachings contrived by the cleverness and cunning of deceit” (Ephesians 4:13-14 paraphrased). Paul is writing about our training into the works of Christ’s ministry (Ephesians 4:12). Some of us are called to be apostles, prophets, evangelists, pastors, and teachers (verse 11), but all of us have a responsibility to be fully trained so that we may speak the “truth” [concerning Christ] in love so we may grow to be more Christ-like and assume our roles as properly functioning members of the Body of Christ (Ephesians 4:16).

In his commentary, Matthew Henry writes, “The best method we can take to fortify ourselves against such [false doctrine] is to study the sacred oracles [Scripture], and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. That we should speak the truth in love, or follow the truth in love, or be sincere in love to our fellow-Christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together – truth and peace.”

For us to rip the words “truth in love” out of its context and apply it to every disagreement we have with others is to misapply Paul’s words. We should always speak the truth in love when it concerns the Gospel of Christ as taught by the apostles and recorded in the Holy Scriptures. In trivial matters, even when we think we are right, it is often best for us to keep our mouths shut.

How should we treat others outside of the context Paul is speaking of in Ephesians? The fifth chapter of Paul’s first epistle to the church in Thessalonica is a wonderful place to find guidance concerning how we are to live with one another. 1 Thessalonians 5:11 says that we should be concerned with encouraging and edifying one another. This attitude is mirrored in Colossians 4:6 where Paul writes that our “speech should always be gracious and seasoned with salt.”  Paul continues in 1 Thessalonians to say that we should be at peace among ourselves, warn those who are lazy, comfort the discouraged, help the weak, be patient with one another, and see to it that no one repays evil for evil (1 Thessalonians 5:13-15).

There are some questions we must ask ourselves when we find ourselves at odds with others.

Is the point of our contention a matter of doctrine essential to the Gospel of Jesus Christ as presented in the Scriptures?

As the great poet Kenny Rogers once wrote, you have to “know when to hold them and no when to fold them.” Basically, some things are worth fighting for and others simply aren’t. If you find yourself at odds with another person, you must ask yourself if the point of contention is really worth fighting for. I love debating and standing up for the Word of God. 1 Peter 3:15 directs us to always be ready to give defense for the hope others see in us. Defending the Gospel of Christ and the directives found in Scriptures is a worthy cause provided we do so in love. Fighting over trivial issues; however, detracts us from the Truth.

Am I violating the word of God in my response to others?

We must honestly search our hearts when dealing with others … especially when we find ourselves at odds. Are we trying to edify our enemy or tear them down? Often times we know the answer to this question; however, we don’t take the time to ask it. We know our hearts. We know our motivation often times before we open our mouths.

Do I fear God enough to sacrifice my right to be right?

Let’s face it. Many times we are correct when someone else has slighted us. We know we’re right and we want the immediate gratification of proving it. Yet God has shown us another path. God has told us through His Word how we should respond when slighted. Christ Himself said that sometimes we are to turn the other cheek. Where does the strength to turn the other cheek come from? It comes from a faith in Christ and a reverential fear of God. Paul wrote in the Book of Romans, “Friends, do not avenge yourselves; instead leave room for His [God’s] wrath. For it is written: Vengeance belongs to Me [God]; I will repay, says the Lord, But if your enemy is hungry, feed him. If he is thirsty, give him something to drink. For in doing so you will be heaping fiery coals on his head. Do not be conquered by evil, but conquer evil with good” (Romans 12: 19-21).

Do we trust God enough to live at peace with one another, keep our tongues in check, and allow Him to avenge us? Is our belief in Christ strong enough to encourage us to love the unlovable (Matthew 5:44)?

In closing, we should keep in mind that Paul writes our troubles in this world are slight afflictions when compared to the incomparable eternal weight of glory (2 Corinthians 4:17).

Choose your battles wisely and love one another. Amen.

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