Expedition 44

Note: We are testing out some new equipment in this episode so please forgive some of the audio and video issue at the beginning. The audio clears up around 28:00. Thanks! Dr. Will Ryan and Dr. Matt are joined by their friend Sam D'Alie, a CTS student, in this episode to talk about evangelism in the 5 fold giftings. Eph 4:11-13 Recap • These are functions and not offices. They are gifts not “roles” • The scope of this text is about the equipping of the body. It is zoomed in on gifts that equip but not elevating them over others. • Everyone has an aspect of all these gifts within them but most are strong in one of these areas. • The goal is for the body of Christ to be whole and mature, to be united in faith, and full of the knowledge of God. • This entire chapter focuses on unity in the body of Christ. The gift of evangelism. • The evangelical church gets this one right in some respects. They don’t see it as an office where some see other parts of the 5-fold as an office (pastor and teacher, sometimes apostle). Why do we pick and choose which are offices and which are not here? In reality they are all giftings. • Also all are plural in the text, so we should have many operating in all of these in every church body. The evangelical church gets this right in that it expresses that the church at large should evangelize… yet it wants a single senior pastor. What is an evangelist? o Essentially the recruiter, carrier, and communicator/storytellers of the gospel message (Jesus is king) o The truth teller to unbelievers o They call for a response to Jesus’ kingship Their focus/core tasks o Concern for those outside the kingdom o Making clear the offer to come into the kingdom so people can respond in allegiance o Recruit for the cause/“brand ambassadors” for the kingdom Impact on the body when Evangelism is “the main thing” (monopolization and imbalance) o When the gift of evangelism is the central thing in the church there tends to be a narrow vision o Lack of communal heath with the focus on the outside rather than care on the inside of the church o Narrow perspective of faith (lack of discipleship- AKA simple gospel views) Overview o The great commission connects preaching the gospel (evangelism) with the necessity of discipleship- we can’t divorce the two. The 4 American gospel we looked at all divorce evangelism and discipleship but they are 2 sides of the same coin. o OT Evangelism was communal (if there even was evangelism to the nations)- the community evangelizes by their life together that reflects Jesus. This was mainly evangelism/discipleship of each other. We don’t see evangelists sent out to the nations in the OT but rather that the nations would flow into Zion by their “light”. o NT Evangelism always resulted in community and discipleship as well. Jesus called people to “follow him”. The Apostles planted churches and formed Jesus cultures for the evangelist to invite people into and experience the life of Jesus. What is being offered in the NT is not an “eternal destination” but a community around Jesus. o “Conversion” doesn’t result from saying a prayer but that could be the start. It is costly according to Jesus. Not some simple statement but a pledge of allegiance to a way of life that could lead to your martyrdom. Most evangelism today leaves people still connected to the ways and systems of the world and makes it “easy” by front loading benefits and downplaying the commitment to the cross and the way of Jesus. o Evangelize through relationship- who will you invite to your table/community?

Dr. Will Ryan and Dr. Matt Mouzakis interview Dr. Carmen Imes on her new book Being God's Image: Why Creation Still Matters. Follow Dr. Imes: https://www.youtube.com/@CarmenJoyImesPhD/videos

Pastor Matthew Stevenson and Dr Matt Mouzakis Language of Complementarian See https://www.patheos.com/blogs/jesuscreed/2015/03/02/revisionist-history-on-the-term-complementarian/ and https://www.cbeinternational.org/resource/genesis-confusion/ for a summary of the history of the language surrounding this issue. 1 Tim 2:11-14 Matt M. misspoke about the parsing of the greek tense of epitrepo (I do not permit). The tense is present active indicative. The reason behind the interpretation of “at this time” is due to the use of epitrepo in the rest of scripture where it is always in the context of a local situation. “At this time” is based on the context and this grammatical information. See https://margmowczko.com/1-timothy-212-and-1-corinthians-1434-epitrepo/. Scholars such as Philip Payne (Man and Women one in Christ), Craig Keener (IVP Bible Background Commentary, Paul and Women), Scot McKnight (Blue Parakeet), Andrew Bartlett (Men and Women in Christ), and more come to this same conclusion based on this grammatical construction, seeing it as a time bound event just for a certain period for the church in Ephesus. It is addressed to certain women in that church in the first century. 1 Tim 3 John Chrysostom Homily 11.1 on 1 Tim 3: “The women likewise”. Paul meant the [women] deacons [τας διακονους]. There are those who think he was talking about women in general. No, that is not the case. It would have made no sense to have inserted here something about women in general. He was referring to those having the dignity of the diaconate [της διακονιας]. “Let deacons be the husband of one wife.” This is also appropriately said of women deacons [γυναικων διακονων], for this [monogamy] is necessary, useful and proper to the highest degree in the Church. 1 Corinthians 11 Wayne Grudem makes arguments against the “source” interpretation and certain metaphorical meanings of head (kephele) saying it never meant source and has a meaning of authority. Many scholars have push back on his article on this in 1985 showing that a literal head or source are the most prominent interpretations and there is a possibility for “authority” being a gloss of this term, though a minority one. Yet, Philip Payne argues that “source” is the most used metaphor for kephele (see Payne, Man and Women: One in Christ, 113-139). See https://www.pbpayne.com/wp-content/uploads/2018/06/what-about-headship-ch7.pdf Here is a history of the debate: https://www.cbeinternational.org/resource/meta-study-debate-over-meaning-head-kephale-pauls-writings/ The interpretation of kephele (head) as “authority over” is based on a cherry-picking of Greek lexicons. Witt specifically calls out complementarian Wayne Grudem, who argues for this meaning based on six Greek lexicons, while Philip Payne provides nineteen Greek lexicons where “authority” is not listed as a meaning for kephale. (Witt, Icons of Christ, 128). See an overview of Witt’s work on kephele in this article: https://www.patheos.com/blogs/fleshofmyflesh/2023/01/headship-in-1-corinthians-a-source-of-misunderstanding/ The Septuagint uses the Hebrew word for “head” (rosh), meaning a literal head, when the translators invariably translated rosh into kephalē. However in Hebrew, like in English, “head” can also mean a leader or ruler. In the instances where rosh meant a leader the translators did not use the word kephalē in their translation; instead, they typically used the Greek word archōn, which does mean ruler or leader. It seems that most of the translators of the LXX knew that kephalē does not usually mean leader, ruler, or person in authority. Ephesians 5:21-33 Originally there was no verb in Ephesians 5:22. The earliest manuscripts of Ephesians 5:22 do not include the verb “submit.” Jerome even writes that in Greek manuscripts verse 22 never repeats the verb “submit” from verse 21. For more on women ordination in the early church see https://www.cbeinternational.org/resource/ordained-women-patristic-era/

Foretelling or Forthtelling? Foretelling ·      This is the common wester view of prophecy. It’s usually about predicting the future. It’s all about telling future events.  o   Even when dealing with future events, often it was about what would happen if Israel didn’t turn back to God. Much of forthtelling conditional.  ·      When we examine the prophetic writings in scripture we see that the vast majority of all prophecy is directed at the present and not at the future… It’s not foretelling- it’s forthtelling  o   Obviously there’s some foretelling in the prophets of the future- Of Jesus o   How much of prophetic ministry today is about the future if Jesus has come?  Forthtelling (Or exhortation) ·      This is simply speaking forth God’s word and encouraging others to follow it.  ·      This is different from teaching/preaching as it is revelation from God into present situations. It is not exposition of the scripture but the exhortation should never contradict scripture. In the OT the prophets were mainly covenant enforcers rather than ones who looked into a crystal ball and saw the future (divination?) ·      The main point of OT prophecy was about calling God’s people back into covenant faithfulness and the same is true for those today who have the gift of prophecy. Revelation 19:10b- For the testimony of Jesus is the spirit of prophecy. ·      The spirit of prophecy today should be about bring the church back into the way of Jesus and reflect his testimony as the faithful witness- PROPHECY ALWAYS POINTS TO JESUS Prophetic ministry in the OT The main things the OT prophets were concerned with was righteousness and justice in their forthtelling. Right relationships with God and others with is both about the moral, spiritual, and social aspects of life. They were covenant enforcers and the covenant framed the social and spiritual life of the community. Prophetic ministry in the NTJohn the baptist was not only calling for righteousness and holiness but he’s calling people to justice. This is reminiscent of the OT prophets. He’s preparing the hearts and lives of the people for Jesus.  Philip’s Daughters In Acts 21:8-9 we see that Philip the evangelist (one of the 7 deacons from Acts 6) had 4 unmarried daughters who were prophetess’.  Agabus Acts 11:28-30 and 21:10-11   He was one who listened to God’s voice through the Holy Spirit. Did Agabus get the prophecy right? Later in Acts 21 Paul is at the temple and the Jews start a mob against him and try to kill him. The Romans step in to break it up and arrest Paul. So, Agabus was technically wrong in the details but right in the results.  Prophecy in Corinth 1 Cor 14:1-5, 29-33 Jesus as Prophet ·      Jesus come to break the power of sin and the devil but also to render justice and righteousness. See Luke 4:14-20 when he kicks off his ministry and defines his kingdom in the way Isaiah did above with justice for the powerless.  o   Mary prophecies of Jesus bringing down thrones and exalting the humble ·      Moses was considered a prophet and similarly Jesus delivers the kingdom charter on a mountain (Sermon on the mount) as the way to walk as God’s people.  ·      Jesus did speak truth to power (in love), he cared about righteousness and justice in the community and called us through example to live in covenant faithfulness to the Father.  ·      Jesus suffered and was martyredSummary ·      Prophets exhort God’s people into Covenant faithfulness (covenant enforcers) ·      They listen to God’s voice and communicate it to the people ·      They are concerned with justice, righteousness, and holiness ·      They often suffer for challenging the status quo.  ·      They need to be careful about being a jerk or overly offensive and much of their message is corrective. (often need to watch their tone and make sure to walk in love) ·      Most of all they are concerned with God’s heart and lovingly bringing the community into those things. 

James 5 James 5:1-6 James begins with a scathing reprimand against the rich in his congregation for trusting in their possessions.  James continues his message to the rich from chapter 4 and tells them to weep and wail over their riches.  “in these last days you have stored up your treasure” Last days was a common way to talk about the time after Jesus rose from the dead. (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; 2 Pet. 3:3; 1 John 2:18; Jude 18 all use “last days” to talk about their present day.) Workers and wages The law of Moses forbade withholding wages, even overnight; if the injured worker cried out to God, God would avenge him (Deut 24:14–15; cf., e.g., Lev 19:13; Prov 11:24; Jer 22:13; Mal 3:5). The rich have fattened hearts for the day of slaughterThe picture here is of the rich being fattened like cattle for the day of their own slaughter (cf., e.g., Jer 12:3; Amos 4:1–3); similar imagery appears in parts of the early apocalyptic work 1 Enoch (94:7–11; 96:8; 99:6). As often in the Old Testament (Amos 6:4–7), the sin in verse 5 is not exploitation per se (as in v. 4) but a lavish lifestyle while others go hungry or in need.James is saying that it is not the workers who are against the rich, but God himself is. They have lived in luxury while the poor starve from not being paid and God is pissed.  James 5:7-12 James returns to his opening argument about trials and addressed the poor telling them to have perseverance.James is telling the poor to leave vengeance to the Lord. This is part of wisdom and found throughout the psalms and proverbs as well as Paul in Romans 12:19-21  Prophets and Job The prophets often suffered for doing what God called them to do. God is calling them to be patient and allow Him to repay. The whole structure of the book of Job was probably meant to encourage Israel after the exile; although God’s justice seemed far away and they were mocked by the nations, God would ultimately vindicate them and end their captivity. Again, James is telling the audience to rest in God’s Character (v11)- The Lord who is full of compassion and Mercy (Ex 34:6-7) Oaths It is obvious that James is quoting Jesus in Matthew 5:33-37 here in verse 12. Many commentators bring up the zealot oath when commenting on this verse in James. Craig Blomberg says: “Oaths can force us into behavior that does not glorify God.” James 5:13-20James’ call to nonresistance doesn’t mean he’s calling the church to pretend that these things don’t matter. God is a God of justice. James calls his church to fight…. In prayer and in care for one another.  Confession and prayer Protestants get a little worried about confession. But here James commands it. We are called to confess to each other (not to a priest necessarily). We have the tendency to make this just a thing between us and God. The emphasis here is on community. Confess to each other, pray for each other. Vulnerability and accountability is so important in our growth as disciples. The Body of Christ is need to grow up into the fullness of Christ in each one of us. Confession also brings restoration between factions in the Body  Conclusions: James warns about putting trust in the things of this world such as riches. Even more he warns against the neglect of the needy. When we are in trials we are to count it joy and have endurance. In this endurance we are to take on the mind of Christ and leave revenge to the Lord. He will bring justice. It is not our job to use violent resistance.Instead, we are to resist through prayer and confession. This will bring unity to the Body of Christ and form us into the people we are called to be. Prayer also opens us up to the power of God so that we can be used to bring healing and restoration to others. 

James 4 James 4:1-12 is an extension of James 3:13-18. James is addressing the zealot and revolutionary mindset in the church which is framed as wisdom from below which is worldly, demonic, and natural (fleshly).  Rather than the wisdom from above which is about peacemaking.  Friendship with the world (v1-5) Fighting vs. peacemaking The point is that God will not share his people with the world. He expect them also to be faithful and not adulterous with the world systems. Going after the things of the world is to worship another godThe solution: Prayer and humility (v6-10) Humility was a central characteristic of Jesus- not pride or power seeking. It was power under and not over. The zealot mindset was rooted in pride thinking it was God’s will yet it looked nothing like Jesus and the way of humility. Prayer forms us a seems to be the way that we overcome thisPrayer is more than asking God for things. James says to ask with God’s motives in mind. He also says to draw near. Prayer also resists the evil one (Lord’s prayer) …Prayer does all of this. It aligns us with God and his heart. It helps detach us from the world.  Disunity and Judgement (v11-12) James now turns in 11-12 to addressing violent speech. He just dealt with motivations and actions and now goes to speech rooted in the heart.  Prov 6:16-19 Disunity in the church is proof we are more like the world than like Jesus James 4:13-17 Those tending towards the zealot mindset were likely those being oppressed (the poor). Now James turn more towards the rich but still riffing on the topic of wisdom from above vs. the world. He’s specifically targeting materialism and individualism and how it leads to putting trust in ourselves and not in God. Likewise, making our own plans rather than seeking God’s path.  Conclusions: This section is an expansion of the contrast of the Wisdom of God vs. the wisdom of the world.  ·      The world’s wisdom is self-seeking, God’s wisdom is focused on others and rooted in God’s character ·      The world seeks power over others, God’s way is power under (power through serving) ·      The world’s way is pride, God’s way is humility ·      The world trusts in its possessions and selfish ambition, those who trust in God seek His provision and plan.

James 3 connects to the theme of wisdom in James 1:5-8 of seeking wisdom and not being double minded, James 1:19 speaking of wisdom as being slow to speak, and the expansion of it in James 1:26 where James talks about the tongue and the one who does not bridle it having worthless religion because his heart is deceived.

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James expands on James 1:9-11 here and deals with the sin of favoritism.   Favoritism (prosopolempsia) literally means to “lift up face” or to “receive face”. It describes the basis of receiving someone based on external appearance.   It’s also interesting to note that 2:1 is the last time we see Jesus mentioned in this epistle.   The big idea here is that our faith leads us to not treat certain people better than others. In the rest of this chapter James will get at faith and actions of love being 2 sides of the same coin.   Conclusions- Paul vs. James…  o It has been argued that James and Paul are talking about 2 different points of faith. Paul is talking about entrance into a community (who’s in and who’s out) and James is talking about who’s already in and how to live your faith. Faith results in action.  o If this is so Paul is saying trust is what puts you in but once you are “in” you need to walk the journey by embodying Christ’s faithfulness (James’ POV). Trust is just the starting line.  o James and Paul both seem to be against easy-believism. The analogy of a marriage or a friendship (James 2:23) is fitting… If I simply believe I am married or someone’s friend and that as far as it goes, simply affirming that fact- what happens? If I am married or a friend I will invest in the relationship and live according to that.  o “Works” in James are work of love (The Royal Law), “Works” in Paul are works of Torah that marked someone out as Jewish.  o James and Paul both affirm actions that flow out of faith (faithfulness)… true faith results in action. See the end of Galatian and the fruit of the Spirit, See Romans 12 and the actions and mindset that come along with being a living sacrifice, See all that we covered in James today.  o James and Paul might be talking about different situations but they agree that you are saved by faith and works that working together in love. True faith fulfills the Royal Law.

James 1 3 main points of the letter which fall under the Law of liberty/Royal Law  ·      How to face trials (and their purpose)  ·      Wisdom from above (not the World)  ·      Love for brothers and sisters (speak in love, care for the poor, no favoritism or hierarchy)  1:2-4  Joy  Purpose of trials  Perfection. This is not moral perfection (watch our perfection episode). This is about wholeness. The word here is teleios- the goal. In a sacrificial context it’s something fit to offer to God.   Completeness. Becoming fit for service in humility.  Lacking Nothing. If we meet our testing in the right way, if day by day we develop this unswerving constancy, day by day we will live more victoriously and reach nearer to Jesus Christ himself.  1:5-8  Proverbs 9:10- The fear of the Lord is the beginning of wisdom.  What is wisdom? Wisdom from a biblical perspective begins with following the God who has now revealed himself in Jesus Christ  James bases the request for wisdom in God’s character… “who gives to all generously and without reproach”  Luke 11:11-13  This has more to do with doubting God’s character than with doubting that God will answer them. Wisdom comes from knowing God’s nature Ex 34:6-7  James describes this person as double minded or double souled. There is a civil war going on inside.  1:9-11  The upside-down kingdom  In Jesus’ teaching, Matthew and Luke’s versions of the first beatitude (Mt 5:3, Lk 6:20) combine to show that the “poor” who are blessed are both the economically marginalized and those who trust in God as their only hope.  The rich person must look beyond his wealth. The rich in scripture are often linked to those who trust in themselves or their possession rather than God for their deliverance. Wealth also came with social honor and status in the Roman world. James is cutting down the notion of hierarchy in the church based on a status.  James draws on Isaiah 40:6-8 to point out that his money and possession are temporary and will fade away.  1:12-18  Blessed Verses 13-15 talk about how a trial or test can turn into a temptation when faced without joy and wisdom James talks about the life cycle of sin.  In V16 James says do not be deceived. Again, James is basing everything on God’s character because he continues in 17-18 to show that God is only good and the giver of good gifts. V18 connects our new birth to Wisdom (the word of truth) who is Jesus and our purpose in Him. 1:19-26 James returns to the topic of wisdom from above vs. worldly wisdom and applies to the love of neighbor in verses 19-27. There are 3 parts to this section: 19-21, 22-25, and 26. V19 introduces the section about being quick to hear, slow to speak, slow to anger. 20-21 expounds on slow to anger, 22-25 is about being quick to hear, 26 is about being slow to speak. The perfect Law of liberty (James 2:8) James speaks about the necessity of orthopraxy (correct action) this is based in orthodoxy (correct belief). If one only has orthodoxy this is worthless religion. 1:27 James contrasts V27 with V26 and describes what pure religion (devotion and worship) looks like. James lists 2 things of what pure religion is: visiting orphans/widows and remaining unstained by the world. James clarifies that social justice is very important but not by itself sufficient for “true religion”. The second crucial aspect is to keep yourself unstained by the world. World (kosmos) is used 3 other times in James (2:5; 3:6; 4:4) and each time it is talking about the fallen world systems. These 2 tasks must be held in balance- serving the needy and personal/communal purity.