This is a very late addition to the plethora of material that has been written in response to Rob Bell’s book Love Wins. Essentially, the linked document provides a brief outline and summary of each chapter. As best as I could, I have attempted to allow Bell to speak for himself in context and allow the reader to make their own determination of the material. At the end of the document, I conclude with a short synopsis of the book in an effort to synthesize the essentials arguments of the book. For those who may be wondering why I prepared this document, it was for a meeting with local pastors to discuss the reality and impact of heresy in the life of the church. Essentially, this documented allow the pastors to ascertain the basic argument of Bell’s book without having to purchase or read the book in its entirety.
A Brief Structural Outline and Synopsis of Rob Bell’s “Love Wins”
Discipline. For many, this term conjures up memories that are less than desirable. Whether it was from the hand of a parent, the voice of teacher, or the paddle of a principal, everyone has experienced discipline. Yet, these forms of discipline only tell half of the story. Essentially, they are all external in nature, which means that they come from outside of a person. In most cases, people desire to avoid these forms of discipline because of their negative perception and punitive nature. Yet, there is another form of discipline that is desirable because of its remarkable benefits. This form of discipline is called “self-discipline.” Self-discipline is the physical or mental action of a person to discipline oneself for a particular purpose. The purposes for such discipline will vary from one person to the next, but the essential nature of “self-discipline” will be fairly consistent. In the case of this paper, the focus will be on the necessity of self-discipline in the life of the Christian for the purpose of godliness. The structure of the paper will be such that it will begin with an exegetical study of key passages on self-discipline then conclude with a synthesis and application of the findings to Christians in local church ministry.
Exegetical Study of Self-Discipline
For the sake of brevity, this paper will only consider two passages that relate to self-discipline: 1 Corinthians 9:24-27 and 1 Timothy 4:7-8. The reason for these two selections is based on the conviction that the most “pertinent literature” for instructing the church about self-discipline is the Word of God. Therefore, given this conviction, a brief examination of these two texts will be more beneficial for the nurturing of self-discipline in the church.
In Paul’s letter to the Corinthian church, he was facing a church that was living sexually immoral and gluttonous lives. In addressing their sins, he reminds them of the prize that awaits those who faithfully run the race with endurance. The Christian life was a not a sprint, it was a marathon. It took training that was analogous to the training of the athletes of their day. Paul, being aware of this analogy, employs it in order to drive home the importance of self-discipline in the Christian’s life. In 1 Corinthians 9:24-27,[1] Paul writes:
24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 So I do not run aimlessly; I do not box as one beating the air. 27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.
Paul begins by showing how the athletes of their day desired to win the prize. They were not training for second place or an appreciation award. They longed to be first. Therefore, Paul uses this point of analogy is to encourage his audience to run the Christian race with the same view in mind, namely, win the prize.[2] Following this example, Paul uses the imperative mood to exhort his readers to run so that they may “obtain the prize.”[3] This, of course, is not promoting salvation by human effort (see Romans 9:16), but rather, a God-empowered pursuit of the prize that God has promised to all of his people. Yet, in the pursuit of such reward, Christians cannot be fatalistic, lazy, or undisciplined in response to the promise. Paul recognizes this and continues, saying, “Every athlete exercises self-control in all things.” Essentially, Paul is saying that if the analogy between the Christian and the athlete is true, then the same principles of discipline that govern the athlete should also govern the Christian. It is very easy to see that Paul wants his reader to see that “running the race” is not without self-control in “all things.” And if self-control is demanded in “all things,” then this means that the “race of faith” is an all-consuming the event in the life of the Christian and that everything in their life ought to be oriented around receiving the “imperishable reward.”
In Paul’s comments, he references his own practice in which he “disciplines” his body and “keeps it under control” for a specific purpose. Paul’s verb selection is very striking. He uses the verb hypopiazo , which, though translated as “I discipline,” can mean “to blacken an eye, to bring someone to submission by constant annoyance, or to put under strict discipline.”[4] In this context, Paul is using this verb to refer to the “strict discipline”[5] that he has enforced upon himself for the purpose of fulfilling his ministry.[6] The link between discipline and the Christian life becomes clearer when Paul concludes his clause with the word adokimos, which is a negated form of dechomai that means “to be in a state of unfitness.”[7] What is seen here is that Paul sees a link between his own discipline and his “fitness” to receive the prize that was mentioned in the previous verses, which refers to the “reward of the Christian life.”[8] Therefore, according to 1 Corinthians 9:24-27, the undisciplined Christian who cannot control their passions is a disqualified Christian who is unfit for the reception of the reward.[9]
In 1 Timothy 4:7-8, Paul address self-discipline again in a more personal matter with Timothy saying,
7 Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; 8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.
Like a father to a son, Paul exhorts Timothy to “train himself” for the purpose of godliness. In contrast to the 1 Corinthians 9:24-27, Paul uses a “softer” verb to describe the necessity of “self-discipline.” Whereas in 1 Corinthians 9:24-27, Paul uses the verb hypopiazo to describe his own discipline, in this text, he uses the verb gymnazo to command Timothy to “exercise” for a spiritual purpose.[10] The nature of this exercise is made exceedingly clear in vs. 8 where Paul compares the benefit of bodily exercise to that spiritual exercise.[11] Socially, the concept of the gymnazo was associated with the athletes of Rome who epitomized a disciplined life.[12] Yet, even though this discipline had a temporary benefit, its ultimate benefit paled in comparison to the benefit of godliness. Paul describes this benefit saying that it has “value in every way” because it has promise for both the “present life and the life to come.” So instead of spending countless hours in the gym or on the running track, Paul wants to see Timothy engaged in spiritual exercise so that he might grow up to maturity in every way.
In summary, Paul reveals two aspect of self-discipline in these passages. In the first passage, Paul exhorted the Corinthian church to discipline their bodies so that they might better pursue the reward. In their situation, they were giving themselves over to the desires of their flesh, both mentally and physically. They were lusting both in their hearts and bodies. They were engaged in covetous thoughts and gluttonous feasting, and Paul would not have that in the body of Christ. Yet, Paul was not promoting a “practice” of mere bodily restraint as an end itself. Rather, he saw self-discipline as a necessary aspect of their pursuit of Christ. In reality, Paul was saying, “If you would pursue Christ, then the entirety of your being must be engaged in the pursuit.” One cannot simply pontificate about their desire to “win the prize” and yet persist in both physical and spiritual laziness, which is precisely what Paul goes on to correct in his epistle. Yet, the sinful ways of man are bound to the take the apostle’s teaching and twist them to their own destruction.[13] Paul, being lead by the Holy Spirit, anticipates such abuse and, in the providence of God, writes 1 Timothy 4:7-8 to balance any misunderstanding of self-discipline.[14] In writing to Timothy, Paul re-enforces the need for discipline, but particularly accentuates the purpose of discipline, namely, for the sake of godliness. Therefore, Paul teaches that self-discipline takes into account the need to restrain the desires and deeds of the flesh while actively pursuing godliness through the means of a disciplined life.
Concluding Integration into Church Life
The first step in integrating Paul’s instruction into the life of the church is to embrace Paul’s worldview. For Paul, Christ and his gospel were the all-consuming passion of his life and ministry. Paul judged the entirety of his life by the Gospel. Its declaration was his mission. Therefore, if one desires to take Paul’s instruction seriously, they must embrace a life that is dominated by the Gospel. In other words, they must embrace a gospel-centered life. The Gospel-centered life is one that measures every aspect of life by the truth and urgency of the Gospel. It asks questions like, “How am I commending the gospel of Jesus Christ to my spouse? To my children? To my neighbors? To my co-workers? To strangers? How can I grow in my understanding of Christ and his love for me? How can I express forgiveness to others in a way that will reveal the forgiveness that comes from God through Christ?” These questions, along with a host of others, get to the heart of the Christian’s life. Paul explains it as living in such a way that “whether one eats or drinks” they are to “do it to the glory of God.”[15] According to Paul, there is a way that Christians can eat gumbo and drink coffee to the glory of God. The life that is centered on the gospel of Christ unceasingly asks, “How can I glorify God today in these seemingly insignificant task?” This was Paul’s approach to the purpose of life. This was his worldview.
The second step, after re-orienting one’s life around the gospel and glory of God, is to address everything that would seek to hinder such an orientation. In the case of the Corinthians Christians, their sexual immoral and gluttonous lives were diametrically opposed to the life that is oriented around the gospel and glory of God. Therefore, Paul commanded them to “blacken”[16] their lusting eye for the sake of pursing the prize, which is Christ Jesus. Jesus said it in these words in Matthew 5:29-30,
29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.
The radical nature of discipleship was present in both Jesus and Paul’s message. There was a price to be paid if one would follow and receive Christ. And even though both Jesus and Paul’s message should not be taken to refer to the actual act of self-inflicted wounds,[17] there is radical sense that should not be lost. There was a physical price to be paid. Whether it was in fasting, laborious prayer, sacrificial giving, or violent persecution, Christians were to be so consumed with the glory and gospel of Christ that they would care little for this life in this world.[18] Likewise, Christians in the present must not only be willing to suffer, but actually choose the “Calvary road” where Christ is ever with them and the faithfulness of saints of old is clearly seen. They must ask the hard questions and make the hard decisions that will be subject to mockery, abuse, and persecution.
The third step is to continually submit one’s life to will of God as revealed in His Word. Submission to God’s will is not found in a subjective voice heard in one’s mind, but rather, it is found in the authoritatively, objective voice of God in the Holy Scriptures. Therefore, if submission to God’s will is vitally important to the life of the Christian, then the Word of God will be of utmost importance to the Christian. They will continually ask, “What does scripture say on these matters?” And in matter to which scripture clearly speaks, Christians will unreservedly submit themselves. And in matters to which scripture does not speak, Christians will derive Biblical principles from the text and make decisions on the basis of those principles. As someone once quipped, “The blood type of the Christian is Bibline. For when you stick them, they bleed Bible.” Christians are to be people of “The Book,” holding unswervingly to the truth of God’s word. Yet, for this to be true, the Christian must be discipline to prayerfully read and mediate on scripture. This means that they must discipline themselves to be given to the study of God’s word every day. They must see it as the very food that they must eat and the fountain from which they must drink. They must not allow anything to get in the way of their communion with God. Yet, if they do not plan and train themselves for such a disciplined study of God’s word, then they will most assuredly fail.
The best way to avoid failure in these areas is to prioritize one’s life accordingly and set realistic and specific goals for growth and self-discipline. By the grace of God, any Christian can live a self-disciplined life of devotion to Christ. Through constant exposure and mediation on God’s word, daily prayer, and personal discipleship and accountability with other disciplined brothers and sisters, the Christian will see the desires of the flesh begin to wane, conformity to Christ be made manifest, and a hunger for holiness and truth begin to consume the once frustrated and undisciplined believe. Therefore, the one who longs to experience less discipline from without will be given to imposing more discipline from within.
In summary, the keys to integration are embracing a disciplined, Gospel-centeredness that denies the flesh and the trains the soul for the purpose of being made more like Christ.
[1] All English scripture quotations are from the ESV, unless otherwise noted.
[2] It is important to mention that Paul is not trying to foster a competitive spirit among fellow Christians. This is made clear in the command that follows.
[4] These definitions should be read in light of the rest of the Pauline corpus, which clearly condemns “asceticism.” See Colossians 2:16-23
[5] Gordon Fee, The First Epistle to the Corinthians (Grand Rapids Mich.: Eerdmans, 1987), 436.
[6] The absence of the middle voice should not surprise the reader, since Paul’s desire is to show the responsibility of the Christian to “actively” bring about discipline to one’s life.
[7] Anthony Thiselton, The First Epistle to the Corinthians, The new international Greek Testament commentary (Grand Rapids (Mich.): W. B. Eerdmans, 2000), 716-717.
[8] Roy Ciampa, The First Letter to the Corinthians (Grand Rapids, MI ;Nottingham, England: W.B. Eerdmans Pub. Co. ;Apollos, 2010), 441.
[9] It must again be mentioned that this does not mean that there is a cooperative nature to the man’s “fitness” before God. All gifts and promises from God are irrevocable because they are based in the finished work of Christ. Yet, the Spirit that fills these Christians is not one of confusion, but of order and discipline that gradually works to appropriate the blessing that belong to them in Christ. Therefore, Paul’s view of discipline is easy to reconcile with the rest of his theology of grace.
[10] Philip Towner, The Letters to Timothy and Titus (Grand Rapids Mich.: William B. Eerdmans Pub. Co., 2006), 305n13.
[11] William Mounce, Pastoral Epistles (Nashville: T. Nelson, 2000), 251.
[12] Towner, The Letters to Timothy and Titus, 305.
[13] One wonders what the relationship between Paul’s words in 1 Corinthians 9:24-27 may have to the Ascetic heresy that threatened the church in Colossae.
[14] Donald Guthrie, The Pastoral Epistles, Rev. ed., The Tyndale New Testament Commentaries (Leicester. England; Grand Rapids, MI: Inter-Varisity Press; Eerdmans, 1990), 107.
[15] 1 Corinthians 10:31
[16] David Garland, First Corinthians (Grand Rapids Mich.: Baker Academic, 2003), 442.
[17] George Knight, The Pastoral Epistles, The New International Greek Testament Commentary (Grand Rapids (Mich.): W. B. Eerdmans, 1992), 195.
[18] Hebrews 10:34
Matthew 6:7-8
7 And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him.
I. Empty Phrases, Blasphemous Theology – Vs. 7 – And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words.
- Empty – Their prayers lacked substance, truth, and faith – Battalogesete – to say “batta” (Praying to hear themselves pray)
- Blasphemous – Their prayers ignored the gospel – “they think that they will be heard for THEIR many words.” (No one can come to the Father except through CHRIST JESUS)
Jesus assures His followers that His Father is their Father – “Do not be like them, for your Father”
Jesus assures His followers that their Father is intimately aware of their every need – “For your Father knows what you need before you ask Him”
- This reality should give the believer great confidence, yet, one could think, “If the Father knows my need, then there is no reason for me to pray.”
- The fact that Jesus mentions the Father’s knowledge in relationship to prayer is very important. Essentially, Jesus’ comment about the Father’s knowledge teaches His followers that prayer is for asking and entreating; it is not for informing.
Hey everyone,
I just wanted to provide some principles and resources for reading the Bible in 2011. Hope you enjoy!
- Read for UNDERSTANDING and APPLICATION – I encourage everyone to attempt to read through the scriptures in 2011, but more than anything, I encourage you to read the scriptures for the sake of growing in your experiential knowledge (epignosis) of our Triune God. In the end, the question is not how many yearly Bible reading plans did you complete, but rather, did you grow in your love and adoration for the glory of God in the face of Jesus Christ. I urge you to make this a key guiding principle to your reading this year.
- DISCIPLINE – You will not just wake up more disciplined one day….you must discipline yourself for the purpose of Godliness. This means that you will NEED to SCHEDULE times for PRAYERFUL MEDITATION in the SCRIPTURES. It doesn’t really matter when you schedule it, just BE SURE that you schedule it. Turn off the TV and the radio, close the laptops, lock your ipods, ipads iphones, kindles, and your nooks, and spend some time with your Savior in His word.
- ACCOUNTABILITY – I also encourage you to find other brothers and sisters in Christ who can hole you accountability in these areas. For many of you, I would believe that the pastors and teachers at your church would be faithful guides.
- RESOURCES – As you read scripture, you will, without a doubt, encounter some difficult things that can be hard to understand. In this situation, I encourage you to seek out GOOD resources that will help you to understand the verse is its “grammatical” and “historical” context. By grammatical, I mean, use a good translation that is based off of the best Greek and Hebrew manuscripts (ESV, NASB, HCSB, NET, NIV) and has plenty of cross references. Many times these Bible will be called “Reference Bibles.” Also, I would encourage you to find a reading Bible that has wide margins and allow you to write in it as you study. By historical, I mean, find resources that help you understand scripture in their original context. For the most part, this can be done by finding a good study Bible like the ESV Study Bible, the HCS Study Bible, the NIV Study Bible, and the MacArthur Study Bible. These resources will help you on a basic level and will provide you with a foundation for deeper study if you so desire.
Here are some links to Bible Reading Plans:
Discipleship Journal Plans (Personal Favorites)
YouVersion Plans (Comprehensive List)
McCheyne Plan (PDF – This is the plan that I use for my ESV readings)
Lee Iron’s GNT Plan (PDF – This is the new version of the plan I used last year for my GNT readings)
