'25 SUMMER READING LIST, #3 - "CALLING ON THE NAME OF THE LORD" BY J. GARY MILLAR

I've had the honor of reading several good books on prayer, including "Prayer: How Praying Together Shapes the Church" by John Onwuchekwa. That book recommended "Calling on the Name of the Lord: A Biblical Theology of Prayer" by J. Gary Millar, which I'm recommending as summer reading.

"Calling on the Name of the Lord" is the first book I've read of the "New Studies in Biblical Theology" series. You may be familiar with the term "Systematic Theology," which is looking at what the Bible says about a certain topic. "Biblical Theology" looks at each book of the Bible in order, and then from there concludes what the whole teaching on the topic is.

Millar's premise is that prayer is first mentioned in Genesis 4:26, which tells us that when Enosh the son of Seth was born, men began to call on the name of the Lord. Thus, praying and calling on the name of prayer were synonymous, and develops that thesis through Scripture, ending with how we can apply this to our lives.
 

SUNDAY PSALMS PART 26 OF 48 - PSALM 116

Cool Creek Park, Westfield, Indiana

 

1    I love the LORD, because He has heard
     My voice and my supplications.
2   Because He has inclined His ear to me,
     Therefore I will call upon Him as long as I live.
3   The pains of death surrounded me,
     And the pangs of Sheol laid hold of me;
     I found trouble and sorrow.
4   Then I called upon the name of the LORD:
     "O Lord, I implore You, deliver my soul!"

5   Gracious is the LORD, and righteous;
     Yes, our God is merciful.
6   The LORD preserves the simple;
     I was brought low, and He saved me.
7   Return to your rest, O my soul,
     For the LORD has dealt bountifully with you.

8   For You have delivered my soul from death,
     My eyes from tears,
     And my feet from falling.
9   I will walk before the LORD
     In the land of the living.
10 I believed, therefore I spoke,
    "I am greatly afflicted."
11  I said in my haste,
    "All men are liars."

12 What shall I render to the LORD
     For all His benefits toward me?
13  I will take up the cup of salvation,
     And call upon the name of the LORD.
14  I will pay my vows to the LORD
     Now in the presence of all His people.
15  Precious in the sight of the LORD
     Is the death of His saints.

16  O LORD, truly I am Your servant;
     I am Your servant, the son of Your maidservant;
     You have loosed my bonds.
17  I will offer to You the sacrifice of thanksgiving,
     And will call upon the name of the LORD.
18  I will pay my vows to the LORD
     Now in the presence of all His people,
19  In the courts of the LORD's house,
     In the midst of you, O Jerusalem. 

     Praise the Lord!
                        Psalm 116:1-19, New King James Version

 

Two of my favorite singers, both of whom I know personally, have written and recorded songs based on this Psalm (Barry Kay, "I Love The Lord," from his "Beyond The Song" project, and Amy Shreve, "Psalm 116," which leads off her "Whisper" CD and is also on her compilation "The God of All Hope.")

This is an uplifting Psalm, but verse 15 is the one that stands out: "Precious in the sight of Yahweh is the death of His saints." I especially think of this verse in connection with ministries to the Persecuted Church like Voice of the Martyrs, Spirit of Martyrdom, and Vision Beyond Borders.

One thing I noticed is the repetition of the phrase "call on the LORD" or more frequently "call on the Name of the LORD." I read an excellent book on the Biblical Theology of Prayer titled Calling On The Name of the Lord by J. Gary Millar. He focuses on how men started calling on the name of the Lord after the birth of Adam's grandson Enosh (Gen. 4:26), and defines how this is throughout Scripture asking God to do what He promised.
 

 

MATTHIAS - MAN'S CHOICE TO REPLACE JUDAS? OR GOD'S?

 

St. Matthias, by Peter Paul Ruben

 

This Pentecost Sunday, I thought I'd look at one of the Apostles who took part of the first Pentecost. Or was he really an apostle and not counted among the Twelve solely due to the rashness of Peter, occupying a spot that God had designated for Paul?

Let's look at what Scripture says about the choice of Matthias and the circumstances. Namely, we need to turn to Acts 1. Here's a brief outline of that chapter:

1. Luke addresses this book to Theophilus. (1:1)
   
2. Jesus, after the resurrection, instructed His apostles, telling them to remain in Jerusalem until they receive the Spirit, and commissioning them as witnesses. (1:2-8)
3. Jesus ascended, and the angels tell the apostles He will return in the same manner (1:9-11)
4. They returned to Jerusalem, and were in prayer and supplication with the women, Mary, Jesus' brothers, and the rest of the disciples (total about 120). (1:12-16)
5. Peter addressed the need for someone to fill Judas Isacariot's place, gave qualifications, nominated Justus and Matthias, prayed, cast lots, and selected Matthias. (1:17-26)

When I read this, I just see a historical account. It tells what happened. There was no voice from heaven confirming they did the right thing, nor was there a rebuke either from God or in the writing of Luke.

Does that keep Christians from reading between the lines? I wish. I've heard several, including some of my favorite teachers, saying that the disciples should have held off and let Jesus/God clearly reveal His choice. These propose that Paul was God's choice to fill that role. Here are some of the reasons for that thought:

• Paul had a prominent place in Acts and in Church History. Matthias didn't.
• Eschatologically, there are two references to twelve followers: Jesus' promise to His followers to sit on twelve thrones judging the twelve tribes of Israel (Matthew 19:28) and the names of the twelve apostles written on the twelve foundations of the New Jerusalem (Revelation 21:14). Thus there should only be twelve apostles: Both Matthias and Paul could not be apostles, and others like Barnabas and James the Lord's brother could not either.
• Peter was the one introducing the concept - no record of that idea being mentioned earlier. And we know Peter could be rash and put his foot in his mouth. So who's to say Peter wasn't exercising authority that didn't belong to him?
• Finally, they cast lots to choose Matthias, or in modern terms, throwing dice. Is that how God speaks?
  

Are any of these points irrefutable? I don't think so. Allow me to share my thoughts on why we should just leave Scripture alone and allow Matthias his place among the twelve.

• Just because Matthias was not as prominent as Paul did not mean he wasn't God's choice. True, Matthias was only mentioned by name twice in Acts (both in Acts 1). But how does he compare? Not counting Paul and assuming the Phillip in Acts 8 and 21 isn't the Apostle Phillip, then Matthias would be tied for third place among the twelve for most mentions. Peter, of course, was first, and John was second (though he got those mentions by being with Peter at the time). Matthias was tied with James the son of Zebedee with two mentions, and the second mention of James was to inform us he was killed. The lack of prominence is not proof he didn't belong.
• There are two other references to "the twelve." One is in Acts 6:2. The other is Paul mentioning who the risen Jesus appeared to in 1 Corinthians 15:5. Was Paul among the twelve in either reference? Furthermore, was Matthias? Considering he was a disciple from Jesus' baptism to the resurrection, he could be.
• Yes, Peter opened his mouth a lot. Sometimes it was rash. Sometimes, it was in faith, like when Jesus walked on water. Peter was the one who said, "You are the Christ, the Son of the Living God (Matthew 16:16). When Jesus asked the twelve if they were leaving Him as other disciples were, Peter was the one who said, "To who shall we go? You have the words of eternal life? Also we have come to believe that You are the Christ, the Son of the Living God." Peter took the role of spokesperson, good as well as bad.
• We may joke about casting lots, but God used it four times. He Himself ordered lots to be used to identify Achan when he sinned (Joshua 7). He also told Samuel to use lots to determine the first king - Samuel knew who it was, but the people didn't (1 Samuel 10). The third and fourth times were more suspect (Saul calling for lots to reveal who violated his rash curse in 1 Samuel 14, and Jonah's boat buddies determining who was responsible for the storm in Jonah 1), but God showed the truth by the method regardless. 
• Back to Peter. It doesn't tell us where the idea came from. Was it his own? Did Jesus mention finding a replacement for Judas to Peter either individually or with the others? Or could it be mentioned among the group and Peter addressed it? We don't know.
• Related to the above: Remember Jesus sending the 12 out in pairs? Matthew and Luke, in listing the Apostles, it gave them in 6 groups of two. Four of the six pairs were identical in the two lists; the only question is which one was paired with James the son of Alpheus and which was with Judas Iscariot. Now, just prior to the ascension, Jesus told them they'd be witnesses. They may have assumed it was the same teams. Thus, Simon the Zealot or Thaddeus went to Peter, addressing he didn't have a teammate.
  
• The objectors ignored that Acts 1:15 stated that they were praying during that time. 
  
• Les Feldick stated that the ministry of the Twelve was as a witness primarily to Israel. Paul had a unique call, primarily to the Gentiles. There is no reference of Paul ever serving as part of the twelve. 
• Related to the above, J. Gary Millar in Calling on the Name of the Lord: A Biblical Theology of Prayer stated that the believers were the new Israel, and the twelve apostles mirrored the twelve sons of Jacob, so a twelfth apostle was needed prior to Pentecost. 

No, this is not a salvation issue. True Christians can disagree. Scripturally, as I mentioned, we just have a summary of what happened without telling all the whys and giving no positive or negative commentary either in Acts 1 or elsewhere in Scripture.

So with that, have a happy Pentecost!

FAVORITE NON-FICTION OF 2021

 

Courtesy of Enclave Publishing

Yesterday, I shared my favorite fiction books of this year. Today, I'm dealing with non-fiction. I mentioned I had a goal of reading 12 such books, and came just short of doubling that target.

Since a lot of the fiction authors I read are friends on Facebook, and I don't want any to think I like another author better than them, I put the lists in alphabetic order by author. I usually don't have that situation with non-fiction writers, I am quicker to put them in order from my favorite and down. This year, I did some debating. Partly because I do know one of the authors on my list personally and that my wife has met another. And while there might be books I want to promote and have everybody read it, this year I'm hoping you will consider getting (or at least checking out and reading) all ten of these.

I mentioned earlier this week that I reread three non-fiction books. I debated considering them in my top ten list, and if i did, all three would be in the top ten. All three of them, by the way, made my list the first time I read them.  So I decided to leave them off the list. But which books are they? I'll gladly tell you. They're, in alphabetic order by title:

1. Getting to Know The Church Fathers: An Evangelical Introduction (2nd edition) by Bryan Litfin. (My previous listing may have been from the 1st edition.)
2. Living The Cross Centered Life: Keeping the Gospel the Main Thing by C.J. Mahaney.
   
3. The Pursuit of God by A.W. Tozer. 

So here is my list of non-fiction for this year:

1. Another Gospel?: A Lifelong Christian Seeks Truth in Response to Progressive Christianity by Alisa Childers. 
   
2. Beyond Poverty: Multiplying Sustainable Community Development by Terry Dalrymple.
3. Calling on the Name of the Lord: A Biblical Theology of Prayer by J. Gary Millar (New Studies in Biblical Theology, No. 38).
   
4. Confronting Injustice Without Compromising Truth: 12 Questions Christians Should Ask About Social Justice by Thaddeus J. Williams.
5. Corporate Worship: How the Church Gathers as God's People by Matt Merker (9Marks: Building Healthy Churches).
   
6. The Cross Examination of Jesus Christ by Randy Singer.
7. Facing Snarls and Scowls: Preaching through Hostility, Apathy, and Adversity in Church Revitalization by Brian Croft and James B. Carroll.
8. Faith Seeking Freedom: Christian Libertarian Answers to Tough Questions by Dr. Norman Horn, Doug Stuart, Kerry Baldwin, and Dick Clark.
9. Voice of a Prophet: Who Speaks For God? by A.W. Tozer.
10. When Faith is Forbidden: 40 Days on the Frontlines with Persecuted Christians by Todd Nettleton. 

You'll notice that unlike my fiction list, all I gave on this list is the title, author, and if applicable the series it's in. That's because in the case of nine of them, you can tell what the book is about with just the title and subtitle. The exception is #6, The Cross Examination of Jesus Christ, which has no subtitle. The book is written by attorney and pastor Randy Singer, and looks at key confrontations between Jesus and the Pharisees.

If you want to know the order I placed them, yell, and I'll let you know. And if you've been a faithful follower of this blog and have been reading all the entries for at least the past four days, you'll know which one was number one.

Which books have you read and been blessed by? Which of these have you read? Which ones will be on the top of your reading list? And which one of these is written by an author that has shown up frequently on my favorite fiction lists?

BOOK REVIEW: CALLING ON THE NAME OF THE LORD BY J. GARY MILLAR

In "Calling on the Name of the Lord: A Biblical Theology of Prayer", J. Gary Millar accomplishes what he promises, giving a thorough look at what the Bible says about prayer.

What is Biblical Theology? I've heard it used two different ways. I read 9Marks book Bibilcal Theology where the emphasis is on the flow of the Bible's metanarrative (i.e. big picture). When I first heard that phrase, though, I was given the impression it meant looking at how a specific theme is developed within a book and by the author, as opposed to Systematic Theology which focuses on what the Bible as a whole says about the subject. This book takes the latter approach.

Millar focuses on what he considers the first mention of prayer, when people began to call on the name of the Lord. He then goes through each book of Scripture to see how that theme is developed. He uses the Hebrew book order as he works his way through Scripture, focusing on how each Biblical author contributes to the picture of prayer. The author then adds an afterword, analyzing how the contemporary church is doing (or not doing) as far as prayer and making suggestions.

I'll admit that I'm more used to books written for a theologically conservative audience. Millar frequently mentions various discussions on authorship, and more often than not, he points out that the debates have no affect on his thesis. While I consider those issues important, I see Millar's goal is to paint the important issue he's focusing on broad where he keeps his audience large.

His approach can be tiring to read, and Millar's writing style helps keep you focused.

This book is the thirty-eighth volume in the collection New Studies in Biblical Theology. This is the first one I've read of this collection, but it is not going to be the last.