I like guitar, I like “Classical Gas,” and I like this edition (which I saw because Mike Rowe shared it):
This is a great video produced by Classical Conversations on reasons to study Latin:
A liberal arts education equips a man to know how to spend his day off.
My fork is in the (small) piece of the evangelical pie that cares about words. I mean we really care. We care about the truth and we work to understand the Bible accurately so that we can explain it faithfully. Words are powerful, yay, vital for eternal salvation and sanctification, so phrases and sentences are, you know, important and stuff.
A couple days ago Tim Challies shared a YouTube clip calling attention to “theological understanding and the theological precision in the way we speak.” The “video” (really, an audio-over-still-picture) is titled “You Cannot Live the Gospel” excerpted from a message by Voddie Baucham. He left no doubt about his position.
The gospel is news….We do not live the gospel. We cannot live the gospel. That’s foolishness. You don’t live news.
[The gospel] is news that happened yesterday. You can’t live it out.
Baucham either anticipated or figured from the response of the audience that not everyone liked what he was saying. He commented that it was probably because we hear the phrase “live out the gospel” so often that we’ve adopted the language. He was urging his hearers to be more precise.
You can live in light of the gospel. You can live because of the gospel. But you cannot live the gospel.
You have to use words to preach the gospel. Whether they are written words or spoken words, you have to use words. Why? Because the gospel is news!
I appreciate his point and agree. The gospel is the good news that Jesus suffered and died so that sinners who believe in Him could have eternal life. More precisely, believers are united with Christ in His death and also raised with Him in His resurrection. He is risen as He said! He lives! That means we who believe live too! This is really good news that we ought to proclaim.
But that doesn’t mean that we shouldn’t practice it as well. The apostle Paul lived it and I think he means for us to follow his example. He wrote to the Corinthians that he and his fellow ministers were:
always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. So death is at work in us, but life in you. (2 Corinthians 4:10-12)
The gospel is news that Jesus died and rose again, giving His life for others. Paul lived it out day by day. The gospel ought to be stated with our mouths and demonstrated in our bodies: “in my body,” “manifested in our bodies,” “in our mortal flesh.” The living and dying we do isn’t just part of our personal discipleship to Jesus, it is also for the benefit of others: “death is at work in us, but life in you.” Paul wasn’t being sarcastic, he was saying that the life of dying to bring life to others is effective. That’s how the gospel works because that’s how God made the world to work.
Baucham objects to the idea of “living the gospel” because he believes that someone who claims to do so is offering a substitute gospel.
For me to think that I can live the gospel is to put myself in the place of Christ. That is blasphemy. “You don’t need the news about Jesus, just watch me.” (emphasis his)
That would be blasphemous to die in order to bring life to someone with no reference to Christ. But “we who live are always being given over to death,” in other words, we are afflicted, perplexed, persecuted, and struck down (2 Corinthians 4:8-9) so show off Jesus, “so that the death of Jesus” and “the life of Jesus may also be manifested in our bodies” (4:10). We don’t die and live in place of Jesus but as a picture of Jesus and “for Jesus’ sake” (4:11). This “carrying in the body the death of Jesus” is what shows “that the surpassing power belongs to God and not to us” (4:7).
Paul says a similarly disturbing thing in his letter to the Colossians.
Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, (Colossians 1:24)
The apostle’s work “for the sake of [Christ’s] body, that is, the church” included suffering “in [the] flesh.” Paul was not arguing that his suffering–his life of dying–was redemptive. It was, however, illustrative. He wasn’t a replacement for the gospel, he was a living representation of the gospel.
Baucham mocked the idea that someone could
turn on the television and there’s a bunch of people out there just sort of living their lives and you look at it and somehow you’re supposed to determine what the news is.
Yet doesn’t dying for someone else beg the question Why? “Why would you die like that?” Answer: because we’re imitating our Lord who died for us. We do indeed reenact the news on a daily basis.
Paul’s didn’t separate the practice of dying to bring life from his preaching about Christ’s death to bring life. He had a stewardship “to make the word of God fully known” (Colossians 1:25), he did a lot of proclaiming and warning and teaching (Colossians 1:28). He didn’t “tamper with God’s word” (2 Corinthians 4:2), he proclaimed “Jesus Christ as Lord” (4:5), and he spoke because he believed (4:13).
But “this treasure” (verse 7), held in “jars of clay,” was a gospel ministry and not just a message. The only “speaking” in the the paragraph about the treasure (verses 7-12) was his life of suffering and living and dying.
If we want to have “theological precision in the way we speak,” and we should, then we need to read, and obey, all the words. After all, we are the “Word” people. We should also pay closer attention to the life of dying that the gospel requires and not only to crafting our sentences about the gospel. Propositions and persons, preaching and practicing the gospel are not contradictory or competing. They compliment each other. The gospel is news, yesterday’s news and today’s news, and it is a way of life.
I like Baucham. I don’t know him personally, but I’ve listened to some messages he’s preached, read a couple books he’s written, and watched a few interviews he’s given. I disagree with this limited three-minutes of talking because of 2Co4 and because Baucham does live out the gospel. He clearly is a man who takes responsibility for others, who gives his life to serve and suffer for them, and he does it all in Jesus’ name, following Jesus’ example. His dying brings life to many by God’s grace. That’s living the gospel.
Maybe part of the reason that our proclaiming isn’t used by God to shine “in…hearts to give the light of the knowledge of the glory of God in the face of Jesus” (2 Corinthians 4:6) is because we think that our platform for proclaiming has nothing to do with the news. Does God need our lives as platforms for the good news? Of course not. Does God use our lives as illustrations of the good news? Of course so. I’d say, per the apostle Paul, we better live the good news that we say is so good.
Over the last month, a few bloggers I follow have posted this video of the Kimyal tribe receiving their very own copies of God’s Word for the first time, and I finally watched it. With tears.
I really enjoyed this twenty minute classical music experiment from Benjamin Zander. The primary take-away observation for me was: leaders with enthusiasm, excellence, long-view, and laughter can’t help but be contagious.
a poem by Taylor Mali.
Brian Regan on inevitable nightmares.