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Tag Archives: Bible Study
The author
Micael Grenholm, a Swedish charismactivist, apologist and author.
Why Most Preachers Never Preach the Gospel
Did you know that the New Testament never refers to church lectures or discipleship edification as “preaching”? Whenever Greek words like kerusso and euaggelizo are used they refer to proclaiming the Gospel to non-Christians in a public or non-Christian environment, like a synagogue or a public square. Christian edification is referred to as “teaching” or “dialoguing with”.
I talked about this in my latest contribution to the MennoNerd vlog. The implications of this simple fact are massive. Firstly, we have to admit that most preachers, pastors and priests hardly preach the Gospel at all, biblically speaking, since public evangelism is extremely rare these days. They teach a lot, but they don’t preach – they just call their lectures “sermons” without actually preaching.
Secondly, this means that Biblical discipleship edification was much less of a monologue and more of a dialogue in small home groups. This is how you learn stuff. Just look at the education system; good schools know that you need smaller groups and lots of dialogue and student participation if you want people to actually learn stuff. Proclamation is better suited for evangelism, when many need to hear about how to be saved and when the message is more simple and straight-forward.
Preaching to the already saved is, according to the Bible, not how we should do church.
Preaching done right!
Podcast: Simplicity and Sustainability
I had the privilege of joining the MennoNerds Panel talk on simplicity and sustainiability last Tuesday. I had proposed the topic since fighting personal wealth and promoting a simple lifestyle are issues that God really has put on my heart. Participating were MennoNerds Hillary Watson, Paul Walker and myself, with Mark Groleau as moderator. You can listen to it in the MennoNerds podcast as well as in the YouTube clips down below:
During the first hour, we talked about theological and theoretical perspectives, such as:
- How do we define simplicity?
- What are the Biblical arguments for the need of simplicity?
- What are the Biblical arguments for the need of environmental sustainability and creation care?
- Should Christianity be seen as an anthropocentric religion, i.e. how do we deal with ideas like having dominion over the Earth?
It should be noted that we were a bit divided on anthropocentrism, whereas some questioned this I for example argued that it’s not just Biblical but morally necessary. (more…)
Why All Churches Should Look Like New Testament Churches
Whenever I point out that our churches should be more Biblical and look like the apostolic church in Jerusalem that we read about in the first 12 chapters of the book of Acts, many fellow church leaders argue that there are many equally good models that we can form our congregations after, or that church structure really doesn’t matter much and so we shouldn’t discuss that too much. Allow me to disagree:
In this video I show that church structure does matter a lot, taking the example of Jerusalem and how it seemingly shaped the apostle James’ theology, and I question whether churches with different structures than the Jerusalem church really share the same fruit: conversions every day, nobody living in poverty and an abundance of signs and wonders.
Ending Cell Group Anarchy
Photo from tonight’s cell group in my church, which is basically identical to our Sunday service
In Biblical times, local churches met primarily in homes as a complement to their public evangelism (Acts 2:46, 20:20, Rom 16:5). For at least 250 years home churches were the norm – the earliest discovered church building that wasn’t used as a home is from the late third century. With Constantine stuff changed, basilicas and cathedrals were established, and these were the norm in the state churches.
Radical restorationist groups have often started in the homes, this includes the early Anabaptists, Baptists and the Pietist movement. When less persecuted and more established, they have often built church buildings as their state church counterparts. In the 18th century, Methodist leader John Wesley introduced the concept of having meetings in homes as a complement to the Sunday service in a church building.
In the 20th century this practice has become very popular. Realizing that meetings in church buildings aren’t designed to effectively promote fellowship and discipleship, many church leaders have welcomed cell groups/small groups/house groups in their congregations.
However, there are no fixed standards to what a cell group is and what it should do. Since it’s not viewed as a church of its own, there are usually no requirements of it to include the things that we see that New Testament churches were expected to include. For this reason, there’s basically anarchy when it comes to how cell groups look like. Here are some examples: (more…)
The Anti-Community Conspiracy in Biblical Scholarship
Extremely few Protestants live in a community of goods similar to that of the apostolic church in Acts 2 and 4. In fact, most Protestant denominations don’t have any single community connected to them. Just like charismatic, supernatural gifts used to be a rarity within Protestantism due to cessationism, something that has drastically changed over the last century, so is having everything in common. Both miraculous power and community life are biblical practices that many Christians simply don’t want, and both charismatic cessationism and economic cessationism have been defended and strengthened by forms of academic theology which quite frankly use very bad arguments.
Reta Halteman Finger
Mennonite scholar Reta Halteman Finger wrote an excellent paper back in 2004 called ”Cultural attitudes in western Christianity toward the community of goods in Acts 2 and 4” (Mennonite quarterly review, vol. 78, no. 2). It’s a baffling read. An obvious mistake from Catholic and Orthodox theologians during pre-Reformation times was to equate the apostolic community of goods in Acts with the community of goods in the monastic movement, even though the latter is only available for celibates.
When Luther and Calvin protested in the 16th century, they rejected the monastic movement and thereby community of goods. Both argued that the only lesson we should learn from Acts 2 and 4 is that we should give a little gift sometimes to a poor person, not that we should have everything in common with them. They criticized Anabaptists for wanting to live apostolically; Luther argued that it is impossible to do what the apostles did for modern believers. The Hutterites proved him wrong, having lived in total community for over 400 years.
As liberal theology and the historical-critical method in biblical scholarship sprung up during the 19th and 20th century, Protestant academics such as Eduard Zeller, Ernst Hanchen, Hans Conzelman and Luke T. Johnson questioned the historicity of Luke’s account in Acts 2 and 4. Their main argument for this was that community of goods in their eyes is extreme and difficult, therefore the author of Acts must be making it up. Haenschen for example argued that only celibates can manage to live in community, suggesting that Hutterites don’t exist. (more…)
How Should Community of Goods Be Organized?
Maranata Community in Stockholm
How was Christian community of goods practically organized in the time of the Bible and how should it be organized today?
There are many myths and misconceptions about the apostolic church in Jerusalem and its community of goods. I’ve encountered people who think that all the disciples became homeless and unemployed as “those who owned land or houses sold them” (Acts 4:34), so that community of goods was more about having nothing in common rather than everything in common. In reality, however, they bought new houses after the resources were redistributed equally (8:3). Likewise, they probably bought new land and/or got other sources of income than agriculture.
The reason for doing this was most likely the fact that some people lived in quite luxurious homes while others were living in poor homes or even on the street. Selling everything and collecting the money in one pile under the oversight of the apostles made it possible for the church to provide a descent living for everybody, so that “there were no needy persons among them.” (4:34).
Now, we must remember that in the time of the New Testament there were no bank accounts. Everyone got paid in cash when they received their salary. This meant that even after the initial Great Selling of Everything, Christians in Jerusalem would receive their income individually (and most women, children and disabled people would not have any income at all). (more…)
Why Jeremiah Explains Jesus’ Sand-Writing
Sermon notes on John 8:1-11.
Jesus went to the Mount of Olives. At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group and said to Jesus, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such women.Now what do you say?” They were using this question as a trap,in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger. (Jn 8:1-6)
“Well, kill her of course” would be a proper Phariseic response to this question. Many witnesses had seen her commit this sin, and the Old Testament punishment for adultery is death (Lev 20:10). There is obviously a gender-based injustice here since only the woman is supposed to be punished, while the man she had sex with is nowhere to be seen, but many Pharisees would not care so much about that.
Jesus’ response, though, is revolutionary and unexpected:
When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.” Again he stooped down and wrote on the ground.
At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?”
“No one, sir,” she said.
“Then neither do I condemn you,”Jesus declared. “Go now and leave your life of sin.” (Jn 8:6-11)
All Christians Are Refugees
Most believers are aware of that the Bible says that we are citizens in Heaven (Phil 3:20) as well as foreigners and strangers on the earth (Hebrews 11:13). But did you know that it also says that we are refugees?
“we who have fled to take hold of the hope set before us may be greatly encouraged.” – Hebr 6:18
The Greek word for “fled” is kataphygontes, which more explicitely means “having fled for refuge”. All Christians have fled from death, evil and sin and entered the safe refuge of the Lord.
This is also expressed earlier in the same letter: (more…)
Idolatry isn’t About Distracting Hobbies – It’s Far Worse
Idols – worship highly discouraged
“Dear children, keep yourselves from idols.” – 1 Jn 5:21
Reading the prophetic books of the Old Testament for the first time, I was almost a bit annoyed by the constant warnings against idolatry. Isaiah, Ezekiel, Hosea and others constantly bring up how bad idolatry is and how silly idol-worshippers are, bowing down for statues they themselves have made.
I was like, yeah yeah, I get it. Idols are bad, move on please. I thought that not worshipping other gods than God was lesson one of Christianity, the most fundamental ethic of them all, and so constantly repeating it throughout Scripture felt unnecessary. In my view it was as if the driving instructor would constantly remind you to sit behind the wheel when driving an electric car.
Others must have felt the same way, because when the topic of idolatry came up in my church, people started to forcingly convince themselves that they were idolaters somehow. We’ve all stolen, been jealous or murdered sometime, at least if you define the latter as being angry which Jesus seems to do in Mt 5, and so to make sure that idolatry wasn’t something we could just say that we happily avoid, our youth pastor told us that an idol is “everything that you put higher than God”. It could be money, sex, power or Pokèmon. And you didn’t have to worship it, just immerse yourself into it. (more…)
How Can We Worship One Refugee and Despise Another?
José y Maria. Amazing image by Everett Patterson
I don’t know if you’ve noticed but there’s been a lot of hostility towards refugees in the minority (so called “Western”) world lately. In Europe, country after country are closing their borders and argue that they don’t have capacity and resources to welcome refugees, even though the EU is the world’s richest political entity and development countries receive 86 % of the world’s refugees. In Australia the government is pushing back boats of refugees and put refugees in horrible detention camps, and in the United States there’s a guy called Trump who wants to ban Muslims from entering the country and build a wall against Mexico.
The two latter examples are extremely confusing since the white population there are obviously descendants of immigrants themselves… I read in Bob Ekblad’s book A New Christian Manifesto recently about some Scandinavian Americans who were protesting against native Americans’ claims of land, and the Scandinavians’ argument were that they had owned that land for such a long time.
The Bible says: “The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt.” (Lev 19:34). The Israelites had then been in Egypt for 400 years. Most American and Australian families have lived in their colonies for less than that, which means that they surely are immigrants from God’s perspective, and this Bible passage is naturally very relevant to them. They have no moral grounds for deporting immigrants when they are rich and themselves have benefited from migration. (more…)
All the Reasons for Why Christians Shouldn’t Be Rich
Mammonism, the idea that it’s OK for Christians to accumulate and possess wealth, has brought too many saints into ruin and destruction. This teaching kills poor people, as well as corrupts the sanctification process of the rich. Mammon, Wealth, is an enemy to God and it’s really important that we strive for simplicity and equality instead of trying to be as rich as possible.
I have been talking a lot about this in my God vs Wealth Youtube series, and I’ve written about it in my e-book God vs Inequality, but I still felt the need to gather all arguments I have for why Christians shouldn’t be rich in one lecture. It’s one hour long, and you can watch it right here:
In the video I discuss Jesus’ and the apostles’ teaching on wealth and poverty, the wealth of patriarchs and kings in the Old Testament and why it’s not normative for Christians, the woman and the alabaster jar, prosperity theology, and much more. I pray that this will equip God’s people to promote simplicity and equality even more.
Why Wealth is Wrong: The Moral Argument
Let us end our little blog series on why wealth is wrong. We have already looked at the mathematical argument, where we saw that it is impossible to keep wealth while giving the same wealth to the poor. Then we discussed the economic argument, which says that it is better to invest in goods and services beneficial for the poor rather than superfluities like luxury and entertainment. And last time, I brought up the Bill Gates argument, which states that it is the quantity of what we keep, rather than what we give away, that measures our generosity.
In each post we have started with an argument for why wealth is right, and we shall do the same in this post. The most common moral argument I hear when people defend wealth is: “Rich people have worked hard for their wealth, and deserve therefore to have it and do what they please with it.” It is often combined with “We only have a moral obligation for ourselves and our families, not for the entire world.”
The moral argument for why wealth is wrong, on the other hand, is brilliantly summarized by the apostle John: “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” As I explained in my article about a Christian World Vision, Jesus-followers should without doubt apply the same moralic standpoint on non-believers as well. (more…)
Wealth Kills the Church
Jesus calls wealth “deceptive” and said that it stifles the obedience to the word of God like thorns (Matthew 13:22). Paul says that we should be content with food and clothing and says that those who want to get rich fall into temptation and snares, which throws men into destruction and perdition (1 Timothy 6: 8-9). James takes an even harsher view: “Listen, you rich, weep and howl for all miseries that shall come upon you. Your riches will rot and your clothes devoured by moths. “(James 5: 1-2) Even Jesus lamenented the rich, while he praised the poor as blessed (Luke 6: 20-24).
The more money and gadgets wealthy people keep for themselves, the less they give to the poor by definition. You can not spend a hundred on makeup while providing the same hundred to a humanitarian organization. The Apostle John writes: “If anyone has earthly possessions and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (1 John 3:17). John the Baptist proclaimed: “Whoever has two tunics should share with the one that has none, and he who has food should do likewise.” (Luke 3:11)
How does the rich Christian relate to the Bible’s radical teaching on wealth control and economic equality? Many do not feel particularly comfortable with it and try to find theological justifications why they can nevertheless be rich. An example of this is the prosperity theology, “Health and Wealth” – message, which says that Christians not only can but should be rich as a result of a strong faith. My impression is that this theology is rarer today than, for example in the 1980s, and that most Christians now agree with St. Paul that prosperity preachers “have lost the truth when they say that fear of God should lead to pofitability.” (1 Timothy 6: 5). (more…)
Climate Change, the Extinction of Humanity and the Second Coming of Christ
Surface of Venus, a planet with lots of greenhouse gases
For many years my primary motivation for engaging in creation care and climate activism has been the fact that environmental destruction in general kills millions of people already and that climate change in particular will most likely kill off hundreds of millions of people in the near future. Since killing people is bad, according to Jesus’ ethics, we should care for creation and stop heating up the climate. In fact, some scientists have suggested that all of humanity will be extinct because of climate change. That is, not only will people die in Bangladesh or New York, but every single one of us might die because of this inconvenient market failure caused by industrialism and greed.
Of course, not all scientists are saying that we will become extinct because of this. While it is universally acknowledged that many other species will be terminated just as we have already killed off half of the world’s animals since 1970, and that humans are already dying because of climate change, whether we will commit communal suicide through our carbon emissions is not as clear. One of the main factors for this is that we’re not even sure how we will respond to the climate crisis, will there truly be an ambitious treaty in Paris that can turn the ships around, or will we just do business as usual until it is too late?
One of the scariest phenomena in climate research is called feedback loops, which basically means that a warmer planet will start to heat up even faster compared to what it does in the climate we have today. For example, a smaller arctic will lead to less reflection of sunlight back into space, and a melting tundra will release giant pockets of methane in the atmosphere, which is a greenhouse gas. These feedbacks may come to a point where global warming is unstoppable, to the extent that even if we stop emitting carbon dioxide into the atmosphere, Earth will eventually become like Venus. (more…)
The Extremely Radical Bible Passage on Birds and Lilies
Cute, comfy, white Jesus and the lilies
It’s funny, and a bit tragic, how some extremely radical words of Jesus which should make all rich people very uncomfortable, can be misinterpreted into some cosy, fluffy inspiration that rich people can quote on their living room wall and feel warm inside about. I’m specifically thinking on Jesus’ words about the birds and the lilies:
“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life? And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith?”
(Matthew 6:25-30)
Notice the word “therefore” in the beginning of the passage. This is obviously a word that links it to what is immediately said before it, which in this case is:
“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.”
(6:24)
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