Cornfield Theology

Kenny Ortiz joins the Cornfield Theology podcast to discuss why we are pro-life.

What does it look like to pursue biblical justice? Is there a difference between social justice and biblical justice? In this episode of Cornfield Theology, I discuss these questions with Erik McEntyre.

It’s no secret that men dominate the stories we read in Holy Scripture. There is no need to sugarcoat the truth. But the dominance of men in the Bible does not negate the profound impact made by women. For example, Deborah was a woman and a prophet who judged righteously (Judges 4-5). She was more of a military leader than a judge, but she was invested with leadership that held the lives of others in her hands. Another notable woman is Ruth. The story of Ruth is a story about loyalty and redemption. It’s a beautiful story that I have often read to my daughters. 

Women also show up in New Testament genealogies. Ruth makes a reappearance (Matthew 1:5) along with Tamar (v. 3; cf. Gen 38), Rahab (v. 5; cf. Josh 2), Bathsheba (v. 6; cf. 2 Sam 11), and Mary (v. 16). The reason for including Mary is apparent, and even Ruth makes sense. But what about the other three women? Tamar tricked her father-in-law, Judah, into sleeping with him (Gen 38:14-15). Judah was no saint, but the point remains. Rahab was a prostitute. And technically speaking, Bathsheba’s name is not mentioned in Matthew’s genealogy. Instead, she is referred to as “Uriah’s wife.” 

Any inclusion of a woman into a Jewish genealogy is unusual, but Tamar, Rahab, and Bathsheba deserve some explanation. 

Genealogies Matter

Genealogies mattered to Jewish life and culture. I don’t know my great-grandpa’s name on either side of the family, but young Eli living in the 1st century Israel has his entire family line mapped out going back centuries. There was a sense of pride to know where a young Jew came from. To be a part of a family tree meant a sense of belonging, and it also conveyed history. 

So what is the point of inserting Tamar, Rahab, and “Uriah’s wife” into the genealogy of Matthew 1? Is the gospel writer, Matthew, attempting to show family pride, a sense of belonging, and history? Yes and no. I think there is more going on than initially meets the eye. And let’s be honest, not much meets the eye when reading a genealogy. They are passed over more than my kids pass over a kale salad at the dinner table. 

History of Redemption

Matthew 1 connects the past with the present and the future. Thus, the genealogy in Matthew (and Luke) is not only about looking backward, but it’s about how God’s plan of redemption is coming to fruition. In particular, Matthew sets forth the genealogical roadmap of how Jesus Christ is the seed of Abraham (Galatians 3:16). Unlike Luke, Matthew extends back to Abraham and not Adam. Tracing the line of redemption is the primary goal of Matthew. The promise of a future redemption is made clear later in Matthew 1. We read in verse 21,

She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.– Matthew 1:21

The Greek verb for will bear (τέξεται) is in the future, middle, and indicative, while the Greek verb for will save (σώσει) is in the future, active and indicative forms, connecting the past with the present and future. The crucifixion of Jesus Christ is the apex of God’s plan of redemption. Salvation is what Tamar, Rahab, and Bathsheba needed, along with every person on the list. 

Parenthetical Comments on David and Bathsheba

There is some debate between biblical scholars on the sexual intent of King David and Bathsheba. Was Bathsheba raped, or was she complicit in adultery? I will not answer the question here but make an observation about the exclusion of Bathsheba’s name in Matthew&#

What is Grace?

The word grace is commonly used by Christians and in the church. Many church names include the word grace. My youngest daughter’s middle name is Grace. In the New Testament, the favorite salutation of the apostle Paul is grace and peace. One of the most memorized passages in the Bible is about grace (Ephesians 2:8). The term grace is a big deal. It’s a theological term that has massive practical implications. In this blog post, I want to define grace as used in Holy Scripture, and then I want to show how the grace of God impacts a person’s everyday life. The word grace is more than a Christian buzzword, but it impacts everyday life.  

It’s All Greek to Me

The Greek word for grace is χάρις. It has the sense of favor or someone freely giving a gift to another person. You cannot merit grace, but it’s a one-way transaction. χάρις can also be translated to demonstrate a person’s thankfulness. In particular, χάρις is used to express a person’s thankfulness to God. Romans 7:25 captures the essence well. We read, 

Thanks be to God through Jesus Christ our Lord! – Romans 7:25

When χάρις is reflecting a person’s gratitude thanks is an appropriate translation. However, when χάρις is used with God as the source, grace is often the better translation. There are two senses of grace when it’s used in conjunction with God. First, God extends common grace to all people. Second, God offers saving grace to some people.

Common Grace

Here is a helpful definition of common grace. 

Common grace is God’s general favor by which he restrains sin and its consequences, maintains human life and culture, and bestows a variety of gifts and blessings to all people indiscriminately.– Gayle Doornbos, “The Spirit and Common Grace.”

Matthew 5:45 captures God’s indiscriminate common grace well. 

For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.– Matthew 5:45

It does not matter if a person is a Christian, atheist, or agnostic. God’s common grace (whether a person realizes it or not) is for all to enjoy. The Christian and nonChristian farmers equally benefit from the rain.

Saving Grace 

Grace is also used in a more narrow sense, and it’s this sense that receives more attention in the pages of the New Testament. God extends saving grace to some people. 

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. – Ephesians 2:8–9

In so many ways, the grace of God to save and sustain sinners is what makes Christianity not only distinct, but I think, altogether appealing. There is no concept of grace in other religious traditions, at least not in the way grace is defined in the Bible. When God freely extends saving grace to a person, complete transformation takes place. The change begins in the heart, and then a person’s actions follow the heart. The first few lines of the iconic song Amazing Grace describe the change due to salvific grace.

In recent years Redemption Hill Church has moved from a statement of faith to a confession of faith. And you would be forgiven if you ask, what’s a confession of faith? And how is it any different than a statement of faith? It seems few Christians, especially within evangelicalism, are familiar with historic creeds and confessions. As J.V. Fesko points out in his book The Need for Creeds Today, there are several reasons for “deconfessionalism.” Go check out his book to learn more. What I want to touch on is the value of holding to a confession of faith and the utility of a confession of faith. 

Value

First, a confession of faith tends to be more robust than a run-of-the-mill statement of faith. Meaning, if you read the Heidelberg Catechism or the Westminster Confession of Faith, you will be struck by its length and depth. But when you pull up the statement of faith from “Good Vibes Church” two miles down the road, you’ll read they believe in the Bible and Jesus. Not wrong, but it doesn’t say much. I have come to appreciate our confession of faith because the church knows what I believe as a pastor and preacher. 

Second, the church can hold the pastor accountable with a confession of faith. I believe it is good for the church to listen well to the sermon and test what is said against Scripture and a confession of faith. I will not get away with preaching how each person born into the world totally depraved, and then the following Sunday say that everyone born into the world is essentially good. Ultimately, the church is protected from a pastor going theologically rouge when there is a confession of faith.

Third, a confession of faith is meant to be a document that lasts for centuries. The Westminster Confession of Faith has been around since 1646. The Heidelberg Catechism was codified in 1563. The Second London Baptist Confession of Faith goes back to 1689. When you read these confessions of faith, you see the ancient creeds pop from the paper—creeds such as the Nicene Creed of AD 325 (and updated in AD 381 in Constantinople). And we can’t forget the Chalcedonian Creed (AD 451) and the Athanasian Creed (although there are questions about authorship and dating of the Athanasian Creed). So not only is a confession of faith meant to stand the test of time but it is connected to historic orthodoxy. The Confession of Faith at Redemption Hill Church, which is a part of Trinity Fellowship Churches, modernized, edited, and added to The Second London Baptist Confession of Faith for our purposes. Our confession of faith is also connected to historic orthodoxy.

Utility

What is the point of a church committing to a confession of faith if she does not use it? In other words, one of the reasons a church commits to a confession of faith is its utility – its usefulness. Here are several brief thoughts about how a local church can use a confession of faith to build up the body of Christ for the glory of God. 

Catechesis

A Confession of Faith of faith is a fantastic tool to educate the church. For example, in 2020, I taught a class to the church using a systematic theology book. The course went fine. The systematic theology book was a good tool. However, and in the future, I’ll use our confession of faith to teach theology to the church. 

A Confession of Faith is a tool to catechize children. An excellent way to instruct children is to create questions from the content of the

Recently, I began to incorporate our church’s Confession of Faith in my morning devotions. I’ve been slowly reading each chapter and section and then reading the supporting scriptures. It’s been wonderful to drink in the deep and profound truths of our Confession of Faith. If you are interested, here is a link to our Confession of Faith. 

1.10

The last sentence of chapter 1 caused me to pause and ponder the authority and sufficiency of Scripture. Matthew Barrett states that biblical authority is:

The doctrine of the authority and inerrancy of Scripture is that, as a corollary of the inspiration of Scripture, the God-breathed Scriptures are wholly true in all things that they assert in the original autographs and therefore function with the authority of God’s own words.– Matthew Barrett

He also tells us what it means for Scripture to be sufficient: 

Scripture is sufficient in that it is the only inspired, inerrant, and therefore final authority for Christians for faith and godliness, with all other authorities being subservient to Scripture.– Matthew Barrett

I think Barrett’s definitions would be upheld by most Christians who have a high view of Scripture. Moreover, his definitions are consistent with Redemption Hill’s confession of faith. So here is the troubling trend I see with Christians who have a high view of Scripture. A Christian’s faith is often not at rest when Scripture is clear.

Here is the last paragraph of chapter 1 of our confession of faith. Please take note of the last sentence which is what I want to tease out.  

The final judge for the examination and judgment of all religious controversies, decrees of councils, opinions of ancient writers, doctrines of men, and private spirits can be no other than Holy Scripture delivered by the Spirit. Our faith must rest when Scripture speaks.Confession of Faith 1.10

I don’t know if you have noticed, but Scripture speaks a lot. It is true, Scripture does not address everything, but it tells us everything we need to know about God, sin, and how a person who is a sinner can be reconciled to the holy and just God. In addition, Scripture speaks about the creation of the universe and the second advent of Jesus Christ. Between Genesis 1:1 and Revelation 22:21, Scripture speaks about the principles of godly living, leading to human flourishing. It also speaks about the evils in the world due to sin and rebellion. Scripture speaks on a lot of topics. 

Restless 

So how come Christians are restless even though Scripture speaks clearly on many relevant issues? For example, take the creation of the world. It’s clear God created the world (Genesis 1-2), yet, when you read a biology book and are taught there was a primordial soup or random spark in which everything evolved, God creating ex nihilo gets thrown out the window. Here is another relevant example of the tension between a cultural standard and a standard spoken clearly in the Bible. Scripture is clear about sexuality. God created a man and woman, and a sexual relationship is affirmed in the context of marriage. But what do we see in our culture? Sex between a man and a woman in the context of marriage is viewed as prudish, and everythin

In this podcast, Shawn sits down with David Bush founder and president of Fit For The King. They discuss the ministry and the vision of Fit For the King. Being Fit For The King means being physically available to love God completely, let Him love others through you, and accomplish all He desires with you for His glory. If you have a growing desire to pursue greater health the right way, I think you’ll enjoy this podcast.

I recently asked a few friends if there is a blog topic I should take on. My friend, Brooks Szewczyk, recommended I write about the responsibilities of an elder. You should note a distinction I will be making in this blog. I aim to explain the responsibilities of an elder and not the qualifications. There is overlap between the two categories, but my focus has to do with function. As an elder of a local church, the subject is not only relevant to my life, but it’s a topic I take seriously. So here we go. Here are a few thoughts on the responsibilities of being an elder along with a few defining thoughts.  

What is an Elder?

Before delving into the responsibilities of an elder, it’s essential to step back and define the role of an elder. First, the word is used to describe an older person. So, for example, my biological father is my elder. Historically, an elder is a person who is suppose to contain wisdom from life experiences. If you are new to parenting, you can seek out someone who has gone through the gauntlet of raising kids. You seek out your elders. 

Similarly, an elder in a local church is supposed to have wisdom. This is why the apostle Paul tells his disciple Timothy the following:

He [An elder] must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. – 1 Timothy 3:6

Scripture does not provide an age, and we do not know how far from conversion a man needs to be before becoming an elder. But a man must have the maturity to fight pride and the devil. So Christian maturity develops over time. You cannot microwave Christian maturity nor the wisdom that comes from growing in the faith. The other angle to approach 1 Timothy 3:6 is that a man must have been tested. It’s through the testing of faith in which maturity and wisdom grow. Instead of trials and suffering being an obstacle, they are actually opportunities. 

Pastor/Elder 

I have a couple more thoughts on biblical eldership before laying out the responsibilities. Scripture is decisive that elders are men. Back to 1 Timothy 3.

The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife…– 1 Timothy 3:1–2

And then we read in Titus 1,

…if anyone is above reproach, the husband of one wife… – Titus 1:6

In these passages, the qualification that an elder is the husband of one wife is accompanied by multiple qualifications. Only hermeneutical gymnastics can change the meaning of these passages. 

I also want to point out that elder and pastor are used synonymously in the New Testament. In Titus, Paul uses the word πρεσβύτερος (elder, older man). In 1 Timothy 3, Paul uses the Greek word ἐπισκοπή, which means overseer, or one who is watching over. In both passages, the qualifications of an elder/pastor are being laid out. The connections are made more explicit in 1 Peter 5 and Acts 20. Here is what Peter says about elders.

So I exhort the elders (πρεσβύτερος) among you, as a fellow elder (πρεσβύτερος) and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd (ποιμαίνω) the flock of God that is among you, exercising oversight (ἐπισκοπή)… –

What does it look like to share the gospel in a nonChristian culture? What are the barriers to sharing the gospel? In this episode of Cornfield Theology Rob Chisholm joins me to diagnose the topic and the questions. Rob is a pastor at Grace City Church of the Northeast in Philidelphia, PA. Listen or watch and learn from Rob’s wisdom and experience.

Chaos or Order?

What is your life like when it’s chaotic? How does it make you feel? There have been times in my life when chaos causes me to say, “I am just trying to keep my head above water.” In those moments when you are trying to keep your head above water, the stress level can rise. In short, a chaotic life can equal a stressful life. A short season of chaos is sustainable, but a prolonged season of chaos can have long-term effects that is debilitating.

The opposite of chaos is order. I am not talking about a drill sergeant ensuring military order. I am not talking about a person who has a spotless house, and everything is in order. These are aspects of order, but order in your life is more. A person with a tidy home can still have a stress level higher than a hoarder. No, there is another kind of order that lowers the stress level and provides peace. 

You might be surprised to learn that the God of the Bible is orderly. God has ordered creation, the home, the church, and to a certain degree, church gatherings. When a person accepts and embraces God’s order, there is flourishing. Conversely, when God’s order is disregarded, chaos ensues. The stress level rises, and human flourishing recedes. Let’s take a look at each of these areas and see how God has created order.  

Creation

The first words of the Bible describe God putting his creation into order. 

1 In the beginning, God created the heavens and the earth. 2 The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. 3 And God said, “Let there be light,” and there was light. 4 And God saw that the light was good. And God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.– Genesis 1:1-5

God did not create from pre-existing chaos, but God created ex nihilo. Like an artist with a canvas and paint, the moment the brush hit the canvas, order was being established. One day after the next, God was a work. The Creator of the universe was intentional and systematic. There is nothing chaotic about how God ordered his creation. 

The Home

God also ordained order in the home. Due to the anti-patriarchy movement in America, it is not popular to talk about order in the home. However, if you are a Christian, and the Bible is your sacred text, God speaks abundantly about the home. Again, God’s design for order is to allow for human flourishing. Here is Ephesians 5:23.

For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. – Ephesians 5:23

And what gives Paul the temerity to say a husband is the head of his wife? For the answer, we need to head back to the Delorean because we need to go back to Genesis. In Genesis 1:26-27, God says men and women are made in his image. When you turn the page to Genesis 2, we read about the details of how God created his image-bears. 

18 Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”… So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. 22 And the rib that the Lord God had taken from the man he m