Deacons’ Wives or Deaconesses? 1 Timothy 3:11 Reconsidered

By / Dec 16

Recently, my fellow elders and I took a weekend retreat devoted to thinking carefully about a handful of matters related to our church. One of the topics under consideration was whether women should be included in the diaconate.

Our church has always had only men serve as deacons, but we wanted to seriously consider whether 1 Timothy 3:11 taught that women should be deacons as well. As anyone who has studied this passage in detail knows, there are compelling arguments on each side of the debate. In this short article, I will detail some of those arguments and then describe why we ultimately landed on “deacon’s wives.” The major reason I decided to write this article was not to try and convince everyone that we were right, but, rather, to provide a basic intro into the relevant arguments on each side and to hopefully provide some guidance along the way.

Perhaps the most helpful place to begin is to read the passage at hand. 1 Timothy 3:8-13 (ESV) says,

8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 12 Let deacons each be the husband of one wife, managing their children and their own households well. 13 For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.

Before looking at specific arguments, a general comment is in order to set the stage for the discussion. The focus of this debate is on verse 11. In this verse, Paul says that “‘gynaikas’ must be dignified, not slanderers, but sober minded, faithful in all things.” The difficulty is that gynaikas can either mean “woman” or “wife” depending on the context. Therefore, depending on how one interprets the context, the text can legitimately read either “wives must be dignified…” (as in deacon’s wives, though there is no modifier in the text) or “women must be dignified…” (as in “women deacons” or “deaconesses”). Hopefully, the rest of this article will help you as you think through the relevant argumentation on each side.

Arguments for Deaconesses

Let’s now turn our attention to the arguments for deaconesses. First, Paul uses gynaikas eight other times in 1 Timothy and, in most of these occurrences, “women” is the proper understanding and not “wives.” More specifically, in 1 Timothy 2:9, the same phrasing occurs using “women likewise” (gynaikas hosautos). Therefore, since this phrase in 1 Tim 2:9 is understood to be “women likewise,” we should also expect this phrase in 3:11 to be understood the same way. Second, why would there be qualifications for deacons’ wives but not elders’ wives? One could argue that it would be even more important for an elders’ wife to be qualified than for a deacons’ wife. Third, there is no possessive modifier in the text, meaning “their”, as in “their wives,” is not actually in the Greek text. Fourth, hosautos (“likewise”) is used in v. 8 to introduce the qualifications for deacons. Its use in v. 11 seems to indicate that a new category is being introduced that is parallel to deacons, namely, the office of deaconess. Fifth, the awkward structure of the passage (male deacon qualifications vv. 8-10, then deaconess qualifications v. 11, then back to male deacon qualifications v. 12) is explained by the fact that Paul “bookends” the qualifications for the deaconate with general qualifications (vv. 8-10, v. 13) and then in between he specifically addresses female deacons (v. 11) and male deacons (v. 12). Overall, we can see a compelling case in which this passage supports the view of deaconesses.

Arguments for Deacon’s Wives

Now, let’s consider the arguments for understanding this passage to be referring to deacon’s wives. First, in the very next verse, gynaikas is understood as “wife” (“Let deacons each be the husband of one wife”). The immediate context of v. 12 should have more weight on our understanding of gynaikas than the similar phrasing using hosautos in 1 Timothy 2:9. Second, if Paul were referring to deaconesses, why would he use the ambiguous gynaikas? Though there was not yet a Greek term for “deaconess” at the time Paul penned this epistle, diakonous is what is known in Greek as a third declension noun that could be either masculine or feminine. Therefore, if Paul intended to clearly communicate that he was referring to female deacons, all he had to do was add a feminine article to the noun. Third, if Paul were referring to deaconesses, why would he not include marriage qualifications for them as he had previously done for elders (v. 2) and male deacons (v. 12)? Fourth, the structure of the passage is awkward in that it goes from male deacon qualifications (vv. 8-10) to female deacons (v. 11), and then back to male deacons again (v. 12). Finally, as to why Paul would include qualifications for deacons’ wives and not elders’ wives, Guy Waters writes,

In light of the sensitivities surrounding deacons’ work, and in light of the fact that wives may be called on to assist their husbands–particularly in addressing the needs of the church’s women–one could see why Paul might have desired that the church be satisfied with the character of a candidate and his wife as they assessed his suitability for the diaconate.

While one may be more or less convinced by arguments on each side, it should be clear that there are valid textual arguments–as well as arguments from silence–on both sides of this exegetical debate. What is one to do, then?

The Tipping Point

For me, the tipping point that led me to side with the view of deacons’ wives involved three arguments in particular. First, the structure of the passage turned out to be paramount in my mind. The explanation for the awkward structure by those who hold to deaconesses is that Paul addresses general diaconal qualifications in vv. 8-10, then specific qualifications for women in v. 11, then male specific qualifications in v. 12, and then concludes by once again addressing deacons in general in v. 13. While this is at first compelling, a closer look proved unconvincing to me. The problem is that Paul begins the so-called general qualifications in v. 8 with “Deacons likewise must be dignified.” Now consider how Paul begins v. 11: “Their wives likewise must be dignified.” If v. 8-10 were general qualifications, then why would Paul repeat “dignified” again when considering deaconesses? In light of this, it seems more likely that vv. 8-10 are not general but are set apart, in a sense, from the qualifications that are given to the women in v. 11. Ultimately, this would mean that male deacons have 4 verses specifically dedicated to them and female deacons would have just one. The lack of qualifications is problematic if Paul were actually speaking to the office of deaconess. The more natural reading of the text, then, seems to be that vv. 11-12 would fall under family and marriage qualifications for male deacons, which is not too dissimilar to elder qualifications mentioned above (vv. 1-7).

Second, along the same line of thought concerning qualifications, the fact that Paul does not include marriage qualifications for women is troublesome for the position that this could be referring to deaconesses. When I began to study this issue, I initially thought Paul probably left off marriage qualifications because of a cultural reason. Meaning, men were often more sexually promiscuous in the ancient world, so it was likely assumed that women didn’t need to be told to be a “one-man woman.” However, the problem with this reasoning is that widows were not allowed to be enrolled to receive support by the church if they were not “one-man women” (1 Tim 5:9). Therefore, this does not seem to be a cultural issue, but, rather, the reason there is not a marriage qualification for the women in v. 11 is because Paul is not describing a new office but is, instead, continuing to describe qualifications for male deacons.

Finally, though this may appear insignificant, if the structural argument by those who hold to deaconesses is adopted (general qualifications vv. 8-10, female v. 11, male v. 12, general v. 13), then why does Paul use “diakonoi” in v. 12 instead of “aner” (meaning “male”)? In other words, why would Paul say in v. 11, “women” and then in v. 12 say, “deacons” instead of “men”? If he were actually referring to male and female deacon qualifications, we would expect him to use “women” and “men” instead of “women” and “deacons.” The fact that Paul uses “diakonoi” in v. 12 seems to be another reason to favor the understanding that he is continuously addressing male deacon qualifications in v. 8-13. With this understanding in view, “deacons’ wives” seems to me to be the best understanding of v. 11.

In conclusion, I recognize that this is not a simple exegetical matter to think through. As stated above, there are sound arguments on both sides. This is not a matter in which we should be utterly dogmatic. Rather, when discussing or even debating this passage, charity is essential. My hope is that this article will be a helpful starting place for those who are new to the topic or additional exegetical fodder for those who are trying to work out what they believe.



Loving Even the Cantankerous

By / Dec 15

He was one of the most cantankerous men I had ever known. When all the church wished to move forward into a new area of ministry, you could count on him confronting the elders about it in a negative way. In fact, “negative” was his middle name. Our system of decision-making did not allow his views to be buried in a hidden vote, but brought him straight into contact with the leaders with whom he almost always disagreed. Time after time, there he was, the only “aginner.”

What did we do?

The leaders decided not to solve the problem administratively, by a system change. No, we were looking for a heart change. We felt we should confront him directly in the hope that he could become the man God wanted him to be. Much to our surprise, it worked! He received our admonition with amazing calm. He appreciated our concern. And he completely reset his life and renewed his sense of commitment to the church. At the end of it all, our greatest leadership curmudgeon became one of our most reliable allies. Love won out.

Why should we desire love above administrative solutions?

First of all, love is the highest mark of maturity. Therefore, not loving the other members of the church is a sign of our immaturity. There may be problems with the other person that are inexcusable, but no problem makes love impossible. In fact, it might be love that calls for helping the offending person see the right way, if you can do it with grace. Or, in other cases, it might mean overlooking his or her fault.

Second, love is the “perfect bond of unity,” the glue that keeps the church together, according to the apostle Paul (Col. 3:14). Do you want unity in the church? Of course you do. But love is critical to make that happen. A church that does not major on love is headed toward disruption. Nothing bonds like love as it works itself out in forgiveness and acceptance.

Third, love is the way of blessing because it is grounded in humility.

“Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil. 2:3-4).

God says that the humble person is the blessed person. “Clothe yourselves with humility toward one another, for ‘God is opposed to the proud, but gives grace to the humble’” (1 Pet. 5:5). A church is always in need of more grace. More grace comes from more humility toward each other. And humility toward others is, in essence, love at work.

Finally, love is the reasonable return for what God has given you. “Forgive each other as God, for Christ’s sake, has forgiven you” (Col. 3:13; Rom. 15:7). Christians should never forget God’s mercy toward them. If you have experienced the love of God, it is natural for you to extend the same toward others.

Getting practical toward the persons hardest to love

As you are seeking to raise the level of love in the church as a whole, some will not cooperate. Here are some practical reminders for loving the cantankerous person, the person who seems to be out of sync with everyone.

  1. Invite him to your home. His fear of you may be at the heart of his problem. Deflate that by letting him into your life. When he is there in your home, give him much respect, ask him questions and show genuine loving interest. It will do both of you good. Often people squeal only because nobody pays them any attention.
  2. Try to find out what drives him. Most people are resistant to change. This man will likely think of a certain period in his church life as the most exciting. Perhaps in the 50’s he was the young married man who had a lot to do with the changes taking place then (there were plenty of them). He fought for them and they appeared to succeed. But now he is marginalized and someone is introducing changes that leave him cold. You could do well to find out more about his way of thinking. And remember that you might be in the same position someday.
  3. Within reason, give him some servant responsibility. I don’t think we ought to promote cantankerous people to positions that give them a platform for their negativity. Nor do we reward sin. Yet, all believers should serve. Perhaps this difficult person had notable responsibilities in the past, but now has none. Imagine how he feels. Yet there are important jobs that he can do, and do well. Employ him in a servant’s role (rather than a management role) that makes a difference. Check up on his progress and commend him when appropriate.
  4. Confront him if he continues to cause problems in the church. It is sinful to disrupt church unity, so, sadly, you must confront people who are creating unrest. Do it kindly, with as much interest in their side as possible. See if God will turn on the light of understanding for both of you. Pray much for a loving attitude toward him. If he persists in sin, he will need further discussions and even a rebuke or church discipline.[1]

The church’s unity and loving acceptance is not a minor matter, and is worth all your efforts at restoring it. This will always involve reaching out to the resistant persons in the group. Do it with genuine love. The old poem by Edward Markham is still instructional:

He drew a circle that shut me out,

Heretic, rebel, a thing to flout.

But Love and I had the wit to win,

We drew a circle that took him in.

When the cantankerous person will not keep from harming the church, action must be taken that maintains the unity of the Spirit without him. Sad, but true. It is loving toward the disruptive person and toward the church as a whole to deal decisively with this disunity, and it must be done.

[1] See Restoring Those Who Fall, a church discipline policy statement for clear instructions. Order at www.CCWtoday.org.

 

Editor’s Note: This article was originally published at ccwtoday.org. 



Redeeming Pastoral Ambition

By / Dec 14

Forest fires rage each year in California and Arizona in the summer consuming everything in their path. Saplings as new as the spring and mature trees as old as the Declaration of Independence are scorched to ash. Too often, our desire for greatness is like that—an all-consuming fire.

CORRUPTING TRUE GREATNESS

The Bible recounts story after story of men and women who sought their own greatness. We see this in godless rulers such as Pharaoh in the book of Exodus and Nebuchadnezzar in the book of Daniel. Sometimes we see worldly glory seekers among the faithful, like when God rebuked Jeremiah’s trusted scribe, saying, “And do you seek great things for yourself? Seek them not” (Jeremiah 45:5).

Yet the quest for glory still rages. Incalculable amounts of exertion, passion, money, and skill are employed in the pursuit. If we could know our own hearts perfectly, we’d have to admit that this is our story too. Some vision of greatness, whether consciously or not, tugs us along. It seems to be the subject of every commencement speech. “Go change the world,” ambitious graduates are told, which usually means, “Go become great in the eyes of the world.” Our current culture of side-hustles can stoke discontentment too; at times I’ve struggled to feel like my calling to pastor a local church is enough, as though if I did more then I’d be something more worthwhile. I’m probably not the only pastor who feels this way.

The disciples of Jesus had this same problem. In Mark 9, after beholding the glory of their Lord in his transfiguration, Mark tells us the disciples engaged in quite possibly the dumbest argument in the history of the world: a fight over which of the disciples was the greatest.

The context of the conversation makes their argument even more ridiculous. Consider what happened in Mark 9. Jesus revealed his glory on the mountain, showing he’s not weak and feeble but strong and glorious. Jesus then received the stamp of approval from God the Father and was highlighted as far more important than Moses and Elijah, two significant Old Testament prophets. Then Jesus victoriously battled a demon which had previously defeated the disciples. Then Jesus promised to rise from the dead, invoking imagery of himself as the exalted “Son of Man” figure mentioned in Daniel 7:9–14. The grossly understated takeaway from Mark 9 is that Jesus is a big deal.

When Jesus asks the disciples what they discussed, Mark says they kept silent because “on the way they had argued with one another about who was the greatest” (9:34). They won’t answer because of shame. They’ve got hands in the cookie jar but reckon that if they slide the jar behind someone’s back, well, maybe Jesus won’t know.

But he knows. He sees the crumbs on the floor and the chocolate on their cheeks. Their petty and myopic argument about worldly greatness is sin, just like when we pastors size each other up at conferences and seminary students view classmates as competitors.

THE INVITATION TO TRUE GREATNESS

Zack Eswine notes in his book The Imperfect Pastor that ambition has a certain “arson” to it. That’s certainly true. But if we read Jesus’s words carefully, we’ll see Jesus doesn’t want to put the fire out. He wants to douse our desire for greatness with gasoline.

You might expect Jesus to issue a harsh rebuke. I mean, he is a prophet, and prophets do that sort of thing from time to time. Instead what they got—and what we get—is patience. He teaches; he instructs; he redefines; and he redirects. We would fire these disciples and hire others. But Jesus loves them. He tells them, “If anyone would be first, he must be last of all and servant of all.” Notice the exact phrasing: “servant of all,” not just servant of the greats, like servant of a famous pastor or a seminary president. His point is that the greatness of our service is enhanced not diminished by the lack of greatness of those we serve.

For us visual learners, Jesus goes on to illustrate his point. He called a child to himself, took the child in his arms, and said to the disciples, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me” (9:37). Jesus implies that greatness is receiving children because they are a specific example of the broader principle of servanthood. In receiving children, Jesus shows us that true greatness—by his definition—is serving, loving, and caring for the needs of people who cannot repay you.

THE REDEMPTION OF GREATNESS

Of course, the disciples don’t get it—not before the cross and resurrection, anyway. As Luke records, even during the last supper with Jesus, this same argument flared among them. “And he took a cup, and when he had given thanks he said, ‘Take this, and divide it among yourselves. . . . A dispute also arose among them, as to which of them was to be regarded as the greatest” (Luke 22:17, 24).

Christ’s lesson on true greatness didn’t stick. Ultimately we need more than a lesson or an invitation. We need redemption. Our definition of greatness is too corrupt. We all have in us what comedian Brian Regan calls the “me-monster.” I give away 20% of my income. I memorized the book of Ephesians. I have 2,000 Facebook friends. My church had a dozen baptisms last month. I bench press 350 lbs. and run marathons. I . . . I . . . I . . .

Jesus told his disciples, “I am among you as the one who serves” (Luke 22:27). Indeed he was. And his service to sinners leads him to the cross where he dies for our sins, including those we commit pursuing greatness in the eyes of the world. And he redeems our corruption and shows us a better way. If you want to change the world, have the ultimate side-hustle, and be a modern prince of preachers, then by the grace of God be a servant of all.

Editor’s Note: This article originally appeared at the 9Marks blog and is used with permission.



Remembering Why We Feast this Christmas

By / Dec 13

It’s that time of year again. Christmas cookies have invaded the office. Egg nog has graced the refrigerator shelf with its rich presence. And before the Thanksgiving turkey has been fully digested, I’m already dreaming of the Christmas dinner that lies ahead. As the old song says, this is truly the most wonderful time of the year, and much of it has to do with the holiday feasting that comes with it. As Christians, we should remember that there is no such thing as mere food or a simple holiday dinner. Our feasting carries a much deeper meaning. When we feast, there is something special—something spiritual—that is happening that we rarely stop to appreciate.

The sad reality is that the hardships over the last couple of years have put us in danger of forgetting why we feast. And so, as we begin our Advent season, it is worth pausing and preparing our hearts to remember what our holiday feasting actually is.

Our Feasting is Retrospective

When we eat, we look backward and remember all the good that God has given us. Most of the festal celebrations in the Old Testament (especially the Passover, the Feast of Unleavened Bread, the Feast of Tabernacles, and Purim) were celebrated to commemorate a great work of salvation in Israel’s past. These feasts provided opportunities to teach the children what God had done (Exodus 12:26-27; Esther 9:30-32). Feasting, then, gives us a platform to tell of God’s past goodness. At the festal table, “One generation shall commend your works to another, and shall declare your mighty acts” (Psalm 145:4). As we dig into the rich food, we “tell to the coming generation the glorious deeds of the Lord, and his might, and the wonders that he has done” (Psalm 78:4).

Our Feasting is Prospective

Another way to say this is that our feasting points forward to the eschatological kindness that awaits God’s people. It is significant that the Bible envisions the future as a great feast. Isaiah 25 speaks of an eschatological feast that the Lord himself will make “for all peoples.” God, the Great Chef of Redemption, will cook up a “feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined” (Isaiah 25:6). And as God’s people are swallowing down the rich food, God will “swallow up death forever” (Isaiah 25:8). Jesus also spoke of a future feast where the nations will come and “recline at the table with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). Revelation ends by declaring that the wedding feast of the Lamb has arrived (Revelation 19). The Bride and the Spirit invite others to come and take the water of life without price (Revelation 22:17), which itself is a reference to Isaiah 55’s feast. When we feast, we look ahead to the future feast. Our festal celebrations in the present are delicious appetizers of the satisfying entrée that is still to come when our King returns and sits with us at the Kingdom’s table.

Our Feasting is Symbolic

Again, food is never just food. It is a symbol of deeper spiritual realities. In fact, the symbolism of our feast is richer than the food itself. Just think of the wide variety of flavors that send our palate into joyful awe. God displays his manifold greatness as the Great Chef that he is by providing colors and textures, not to mention the vast array of savory and sweet dishes. And he has done all this not just so that we will survive but also so that we may enjoy. Eating and drinking in its most proper form glorify the Chef (1 Corinthians 10:31). In our prayer of thanks, we give our compliments to the Redemptive Chef, who has done more than was necessary for our joy. There is a reason the Psalmist says, “Oh, taste and see that the Lord is good” (Psalm 78:8). Peter describes those who have been saved as those who have “tasted that the Lord is good” (1 Peter 2:3). The Lord’s goodness is just one aspect of our symbolic feasts. Our festal tables also remind us of God’s overabundant provision. A feast that has been properly prepared never runs out of food. At the redeemer’s table, people like Ruth may eat and be satisfied and yet still have leftovers (Ruth 2:14). In the same way, we eat till we are full because we have a Savior who has filled us with good things (Luke 1:53).

Our Feasting is Transformative

 If you have never noticed, we become different people once our feasting is over. We come to the table “hangry” and empty but leave full and satisfied. The deep sighs and happy patting of the belly are visible signs that contentment has been accomplished. Our feasts whisper to us that a great reversal is on the way. Those who were once empty will be full. While we suffer many forms of emptiness—an empty seat at the table where a loved one once sat, empty arms that crave a child, or empty eyes that have been drained of every last tear—God has not left us without a redeemer. And that redeemer will not leave us empty-handed in the end. He has already begun the work of filling our emptiness, but future grace and kindness is just over the horizon. When the time for the Kingdom’s feast finally comes, we will be forever full as we sit, sip, and eat in the presence of our Great King. With that parting thought, may your feasting be merry, your empty bellies satisfied, and your hungry heart filled!



Five Ways to Balance Ministry and Marriage

By / Dec 8

Balancing marriage and ministry is like walking a tightrope.

Several patterns of thinking throw marriages off-balance, and the unique demands of ministry—especially missions—complicate one’s work/life balance, threatening paralyzing guilt at every turn.

Consider a few of these scenarios that effect work/life balance drawn from our experience visiting missionaries on the field:

  • You are traveling for two days to a seminar where you are the speaker. Do those travel days count as “work?”
  • You are having dinner with friends who support you for $100/month. Is it personal time with your spouse and friends or ministry?
  • After a church function, you go out to eat with your sending church pastor and his wife. Are you “on the clock”?
  • The family of one of your teammates is sick, so you bring them a meal. Was that work?

It is not important how you answered the above questions, because there are no right answers. Ministry is complicated. What is important is that you and your spouse answered them the same way.

Take a moment to reflect on these questions with your spouse:

  • Have you struggled with these types of scenarios, as we have?
  • What circumstances tend to trigger guilt about your marriage?
  • What circumstances trigger guilt about your ministry?

Danger, conflict, miscommunication, and hurt feelings lurk nearby when you and your spouse disagree about ministry. When one spouse begins tracking time differently, it won’t be long until simple ministry tasks become sources of frustration and guilt. These innocent differences of opinion can turn arguments into fights and fights into bitterness.

How can our marriages and ministries be freed from constant guilt? We have relied upon these guidelines when our roles as spouses and ministry partners come into conflict, and they have been game-changers for us, sustaining us through seasons of complexity in life and work.

1. Make Expectations Crystal Clear

Unmet expectations are a leading reason for struggle in ministry. When ministry and marriage fail to reflect our dreams of what they should be, we become easily disillusioned. Balancing ministry and marriage means managing these expectations.

We all tend to envision ministry idealistically. We daydream of impact, growth, and receiving human praise. We do the same with our marriages, assuming conflict will never arise and romance will never subside. When reality hits, these uncommunicated expectations are dashed, and we are tempted to blame our spouse.

When expectations go unmet for long periods of time, our minds become breeding grounds for bitterness, resentment, anger, and discontentment. The consequence is that we disengage from marriage, ministry, or both. We think to ourselves:

  • This isn’t what I signed up for.
  • Is ministry worth the cost?
  • This job was supposed to be fulfilling.
  • Why am I so lonely?

The solution? Talk about the elephant in the room. Realize that ministry is complicated. Grow in your understanding of your spouse and their expectations of your personal time versus ministry time. Be as explicit with your expectations. Some expectations should be made explicit, agreed upon, and be set in stone; through conversation, others will be revealed as unhealthy or unrealistic, and should be suppressed. Either way, the specifics need to be addressed.

  • Can you look at your phone during “personal” time?
  • Can you return an email during “personal” time?
  • Can you listen to music during “work”?
  • Can you wash the dishes during “work”?
  • Can you have a baby on your hip during “work”?

Having conversations about each other’s expectations for time and attention will help you see how much personal time is needed—and when it is needed. This helps eliminate the undue guilt that arises from unclear expectations.

This is an area in which spouses can truly minister to one another. Do not suffer in silence, nor allow your spouse to suffer alone either. We all have unmet expectations. Talk about them.

2. Practice Sabbath Rest

Understand the Sabbath principle. Sometimes, the very best use of your spiritual gifts is for them to stop. Biblical rest is about the ceasing from work and realigning your priorities.

Prioritize first your personal walk with God and, secondly, your personal walk with your spouse. Take these verses seriously from Deuteronomy:

“Observe the Sabbath day to keep it holy, as the LORD your God commanded you. ‘Six days you shall labor and do all your work, but the seventh day is a Sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter or your male servant or your female servant or your ox or your donkey or any of your cattle or your sojourner who stays with you, so that your male servant and your female servant may rest as well as you” (Deuteronomy 5:12-14, emphasis added).

It’s interesting that the command for Sabbath is the only commandment in which each member of the family is listed. You, your spouse, your children, your servants—even your animals—are all commanded to rest, and rest together (Exodus 20:8-11).

Sometimes, we need a reality check. Ministry is meant to be demanding, and as a result, it is necessarily emotionally and spiritually draining. You must rest and realign every week. Be honest with yourself: if you are leading a church, Sunday is not typically restful.

Set aside a day that works for both you and your spouse, and rest unto the glory of God as a couple devoted to following his call. Practicing Sabbath delights God as much as ministry, because it honors both his command and his design for human flourishing.

3. Set Boundaries that Best Serve You

Every game has rules. Without boundaries, there would be nothing to distinguish football from baseball, or the field from the parking lot. Good boundaries make for good games.

Boundaries can also make for good marriages. While some bristle at the concept of rules, we have found that personal boundaries are what make our marriage enjoyable—even fun. Every couple needs to tailor specific guardrails for themselves.

For many couples, 11 p.m. may not be the right time to ask a spouse about their plans for the following day. If one spouse tends to make calendar inquiries as the other is heading to bed, while the other is completely unprepared or too exhausted to think, a personalized boundary may need to be erected here. Achieving balance is all about timing. Perhaps the couple should hold themselves accountable to sort out their schedules over dinner instead. Healthy limitations like these maximize the potential for growth in the marital relationship and increase the potential for ministry fruitfulness.

This will look different for each couple, but boundaries must still be clear, particularly those that govern when it’s time to work hard and when it’s time to shut down. Establishing clear, proactively-defined boundary lines helps prevent nagging remorse.

Don’t neglect the degree to which your marital expectations flow out of your theology.

4. Remember Why You Got Married: To Glorify God

This is simple, but critical: you must get on the same page about who God is, why you are married, and why you are serving him. Be serious and intentional about growing your relationship with the Lord, your theology, and your view of marriage.

In his book Sacred Marriage: What If God Designed Marriage to Make Us Holy More Than to Make Us Happy?, Gary Thomas’ premise is that your marriage is not about your personal happiness; it is about God helping you know and trust him more fully. Adopt this approach, and address you and your spouse’s disparate, piled-up expectations of each other by building instead a deep, rich theology of marriage. Don’t neglect the degree to which your marital expectations flow out of your theology. Do not neglect your personal spiritual formation or that of your spouse.

5. Engage in Proactive Life Planning

Go back to the basics and ask your spouse these questions:

  • Who are we?
  • Where are we going?
  • What are we doing?
  • Why are we doing this?

If you and your spouse’s answers vary widely, do the hard work of getting on the same page. Without doing so, it will be both impossible to be truly intimate and to minister together.

Two years into pastoral ministry, I was ready to quit. I was frustrated with another pastor and frustrated with my wife. I worked harder and harder to please both and ended up pleasing neither. I lost track of who I was, where I was going, and what I was doing. I was exhausted, and I thought I might even be done with ministry.

Then, Martha and I started talking about life and what we would do together if we could do anything. We asked ourselves honestly: “Why are we in ministry?” We ended up leaving that role but staying in ministry for the last 28 years.

Many couples feel lost because they haven’t yet decided on a direction for their marriage and ministry. Without a unified direction, no amount of communication skills or counseling sessions will save a marriage from wandering off-course. Devote time to pray together, asking the Lord to make clear what he has called you to do together. Listen to each other. Listen to the Bible. Listen for what the Lord may be leading you to do. Then, act on that call. The rest is simply details.

Conclusion

Ministry can put a lot of pressure on a marriage. Take it all in stride.

In all the chaos that can come along with ministry, remember that God created us as limited creatures. When he calls a couple to ministry, he does not call them to be boundless superheroes with limitless energy, focus, and time. Everyone has limits.

Every divinely ordained vocation is fitted to the couple and their calling. Through clear communication, patient conversation, Sabbath rest, shared vision, and healthy personal rules, Christian husbands and wives can live faithfully both in ministry and the covenant of marriage.



Merry Christmas from Charles H. Spurgeon

By / Dec 2

Charles Spurgeon loved Christmas. In fact, he once said, “I like Christmas; I wish it came six times a year.” He liked the generosity of “those who give to the poor,” and as for the cheer of the season exclaimed “I would not stop a smile. God forbid me!”

Indeed, Spurgeon really loved Christmas, so much so that he wished “there were ten or a dozen Christmas-days in the year.” After all, “there is work enough in the world” and he thought “a little more rest would not hurt labouring people.”

Indeed, again, Spurgeon really, really loved Christmas so much that he wished “there were twenty Christmas days in the year.” For, it was seldom that “young men can meet with their friends” and distant relatives could be “united as happy families.” Indeed, Christmas was “one of England’s brightest days,” the “great Sabbath of the year,” and a sacred “family institution.”

However, Spurgeon also said “I have no respect to the religious observance of the day.”

When Spurgeon spoke of the “religious observance of the day” he had in mind the institutionalization of the 25th of December as an “ecclesiastical custom” of “purely popish origin.” Spurgeon was no scrooge, but he demurred about the canonization of Christmas which made it a cultural ornament.

In Spurgeon’s view, the true significance of Christmas was that it “compelled” people to “think of the birth of Christ.” Indeed, Spurgeon argued that “you may keep his birthday all year round” if one remembered that “in a spiritual sense he is born every day of every year in some men’s hearts.” For Spurgeon, the Incarnation was the foundation of mankind’s salvation, and that made it all the more beautiful.

For Spurgeon, the Incarnation was “a mystery, a wondrous mystery” more easily believed than defined. While he believed it was impossible to find words which were “exactly accurate” to describe the “wonderful incarnation” he nonetheless had much to say.

In the Incarnation “God has become flesh.” Simply, “the Infinite has assumed the form of an infant.” When Christ came down he was “as really man as he is God” just as he was “God and man in one person.”

Jesus Christ, in his human nature, was “born,” “begotten of the Holy Ghost,” and “born of the Virgin Mary.” But, in his nature as God he was “not born; but given,” “begotten of his Father from before all worlds,” “begotten – not made, being of the same substance with the Father.”

Jesus Christ was “man, yet God.” He was “allied to us in ties of blood” and in his atoning death the “groans of pain,” and the “moans of despair” were put to death themselves. In taking on the “weakness of man” he died as the Christian’s substitute, and “had he not died we must have died for ever.” For Spurgeon, the Incarnation was “a means to atonement.”

In light of this, Spurgeon insisted that “the doctrine of the incarnation of Christ is meat to your soul,” while the “great truth” of his “substitutionary sacrifice” was “the most nourishing cordial to your heart.” Indeed, Spurgeon could not help but to exclaim, “Oh, that glorious doctrine…there is healing in it!”

For Spurgeon the response was simple, all were commanded to “Come and worship God manifest in the flesh.” Christians, like the wise men, were to “bring your offerings,” including the “gold of love,” the “frankincense of praise,” and the “myrrh of penitence.” Indeed, he said “When you have realized all that Christ’s incarnation and death have meant for you…your heart must surely have danced at the sound of his name.”

However, the salvation wrought by this miracle which “outmiracles miracle” came with implications. First, if anyone had “any doubt” about whether Jesus Christ was “willing” or “able” to save they had no cause for fear. For, Christ had proven his purpose when he “left the thrones and royalties of heaven to be born into this world as a babe.”

Second, the “great reality” of the Incarnation demanded that believers “turn away from all the frothy novelties of modern thought and the vain inventions of man.” Rather, the Christian was to “behold the crown of your adorable Lord,” and “dwell on the literal, historical incarnation of the Son of God.”

Finally, Spurgeon said that “when heaven entrusts a man with a merciful revelation, he is bound to deliver the good tidings.” Just as the angels were tasked spreading the message abroad, so too then Christians “must keep this Christmas by telling to your fellow-men” the great news of “Jesus Christ and Him Crucified.”

This Christmas Spurgeon would have us contemplate Christ and His Incarnation and:

“Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.” – Mark 5:19

Editor’s Note: This post originally appeared at Spurgeon.org.



Living By the Book

By / Nov 26

Psalm 119 is the longest of the 150 Psalms. If psalms were considered chapters, Psalm 119 would be the longest chapter of the Bible – in both verses and words. It is longer than several books of the Bible.

The psalm contains 176 verses that are divided into 22 stanzas. Each stanza is 8 verses long. These sections are arranged into an acrostic poem, using every letter of the Hebrew alphabet.

In most Bible translations, you will find the word or symbol for Aleph above verse 1. Aleph is the first letter of the Hebrew alphabet. Aleph begins each word that begins a line in verses 1-8. The pattern continues with Beth in verses 9-16, Gimel in verses 17-24, and so on. Legend claims David used Psalm 119 to teach his son, Solomon, the alphabet.

These literary details are all most people know about Psalm 119. But there is a reason why you should make friends with this famous psalm that goes beyond its great length, intricate structure, and poetic beauty. You should read, hear, study, meditate on, and memorize this psalm because of its surpassing them.

This psalm is about the word of God. Nearly every verse contains a synonymous reference to the word of God. Psalm 119 celebrates the fact that the word of God is totally sufficient for every season of life. the Bible is inspired, inerrant, and infallible. 2 Timothy 3:16 asserts: “All Scripture is breathed out by God.” But Psalm 119 is not about the the nature, power, and truthfulness of God’s word. It is about the sufficiency of Scripture. Many readily affirm the sufficiency of scripture. Yet they betray its sufficiency by ignoring, neglecting, and sometimes outright rejecting its sufficiency to save, edify, comfort, guide, and bless.

William Wilberforce, who led the British abolition of slavery, memorized Psalm 119. As he walked from Parliament home to Hyde Park each day, he recited the psalm to himself. We definitely and desperately need Psalm 119 today. We need to be reminded that God’s word is sufficient to meet every need of the soul.

We do not know the author, occasion, or background of this psalm. But the point of this psalm is absolutely clear: The word of God is sufficient for every season of life. This glorious theme is established in the opening stanza of Psalm 119, which teaches three aspects of living by the book.

The Delight of Living By the Book

Psalm 1:1-2 says, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. Psalm 119 may be considered an exposition of Psalm 1. What the first psalm affirms, this psalm explains: “God blesses those who live by his word.

“Blessed” means true happiness, surpassing joy, full contentment, perfect peace and complete satisfaction in God. Charles Bridges wrote: “All would secure themselves from the incursions of misery; but all do not consider that misery is the offspring of sin, from which therefore it is necessary to be delivered and preserved, in order to become happy or ‘blessed.’” Do you want to be blessed?

God blesses sincere devotion to his word. Verse 1 declares, “Blessed are those whose way is blameless.” “Blameless” does not mean sinless perfection. If perfection is the standard, none of us could be blessed. What does it mean to be blameless? The NKJV reads: “Blessed are the undefiled in the way.” That is a helpful translation. To be blameless is to be undefiled. The standard for blessedness is purity, not perfection. Matthew 5:8 says, “Blessed are the pure in heart, for they shall see God.”

Psalm 119:1 says, “Blessed are those whose way is blameless, who walk in the law of the Lord. “Walk” is a metaphor for one’s consistent conduct. It is how you live. The blameless walk in the law of the Lord. This reference to the “law” is not limited to the Pentateuch. Here, and throughout this psalm, references to the law encompass all that God teaches in order that we may be right with him. Do not picture walking in the law as some negative, restrictive, or oppressive way of life. Picture it as the path that leads to blessings, happiness, joy, favor, and satisfaction.

God blesses steadfast devotion to his word. Verse 2 says, “Blessed are those who keep his testimonies, who seek him with their whole heart.” Blessed people are devoted to the Bible’s sake. They keep God’s testimonies because they seek God. Why live by the Book? Scripture will draw you closer to God. It is through the word of God that we know, trust, and served the Lord Jesus Christ. the Bible is like a telescope. If you look at a telescope, all you will see is the telescope. If you look through a telescope, you can see worlds beyond.

To find God in scripture, seek him with your whole heart. Have no divided loyalties. Give God your full attention, affection, and adoration. Matthew 6:33 says, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.”

Psalm 119:3a describes the blessed life in negative terms: “who also do no wrong.” This is not so much about the blessed person as it is about the word of GOd. God’s word will always lead you into righteousness, never into sin. Verse 9 says, “How can a young man keep his way pure? By guarding it according to your word.” Verse 11 says, “I have stored up your word in my heart, that I might not sin against you.” Verse 105 says, “Your word is a lamp to my feet and a light to my path.” God’s word will lead you to righteousness, away from sin, and through your storms.

The Duty of Living by the Book

Verses 1-3 teach that devotion to God’s word brings joy. Verse 4-6 teach that devotion to God’s word involves duty. These verses give three ways to live obediently to God’s word.

Acknowledge God’s authority. Verse 4 says, “You have commanded your precepts to be keep diligently.” This verse acknowledges God’s sovereign authority to bind responsibilities to our consciences. It is also a powerful statement of the authority of scripture.

The psalmist says God has issued “precepts.” This synonym for scripture refers to the covenantal regulations God lays down for his people. In giving precepts, God binds our consciences to his word. Yet the psalmist emphasizes the authority of scripture by saying, “You have commanded your precepts to be kept.” It is enough that God gives precepts. But then God commands his precepts to be kept.

Verse 4 affirms the fact of God’s authority. It also affirms the scope of it. The psalmist says, “You have commanded your precepts to be kept diligently.” God commands us to obey his commands diligently, thoroughly, and completely. God is not pleased by careful, discreet, or respectful disobedience. It is still disobedience. God is pleased when we diligently obey his divine commands. God expects us to do what he commands, when he commands, the way he commands, in the place he commands, as long as he commands.

Confess your shortcomings. Verse 5 explains, “Oh that my ways may be steadfast in keeping your statutes!” This verse reveals three elements of true confession.

Honesty. The anonymous psalmist was a godly man. Yet he admits here that he had not yet become steadfast in keeping God’s statutes. Godliness does not mean you never do wrong and always do right. True godliness heightens your sensitivity to sin in your life. Ungodly people are indifferent about their sin. They can sin without feeling a thing about it. When a godly person sins, he is honest with God about it.

Desire. Godly people are honest with God. But godly people do not stop at honesty with God. Cheap grace wants forgiveness without repentance. It was not like that with the psalmist. His honesty was subtle. His desire was explicitly: “Oh that my ways may be steadfast in keeping your statutes!” Christians are satisfied with who they are in Christ. Christians are not satisfied with where they are in Christ. They desire to grow in the grace and knowledge of Christ.

Petition. The psalmist was honest about his shortcomings and desire to obey God steadfastly. He recognized that he could not get there on his own. The same is true of you and me. We cannot change sinful attitudes on our own. We cannot overcome sinful habits on our own. We cannot subdue sinful thoughts on our own. We cannot tame sinful tongues on our own. We cannot denounce sinful relationships on our own. We need divine help to resist temptation, live obediently, and remain steadfast.

Remember the consequences. Human beings are free moral agents who can choose between right and wrong, truth and error, good and evil. But our moral faculties have been pervasively marred by sin. Consequently, we are free to do what we want. But we are not free to do as we ought. We try to cover up the bondage of the will by ignoring the consequences of our choices. But to live in obedience to God’s word, you must remember the consequences of your choices. Verse 6 says, “Then I shall not be put to shame, having my eyes fixed on all your commandments.”

Disobedience produces shame. Jeremiah 6:15 and 8:12 read: “Were they ashamed when they committed abomination? No, they were not at all ashamed; they did not know how to blush. Therefore they shall fall among those who fall; at the time that I punish them, they shall be overthrown, says the Lord.”

Obedience prevents shame. The psalmist says, “Then I shall not be put to shame, “Then I shall not be put to shame, having my eyes fixed on all your commandments.” There is a way to avoid the shame of sin that tortures your mind, reddens your cheeks, hangs your head, burdens your heart, droops your shoulders, ruins your reputation, and troubles your steps. Fix your eyes and focus your steps on the word of God (1 John 2:28).

The Display of Living by the Book

The vows in verses 7-8 teach two characteristics of true devotion to God’s word.

Devotion to God’s word is marked by praise. Verse 7 says, “I will praise you with an upright heart, when I learn your righteous rules.” This is the first vow the psalmist makes in Psalm 119. It is a vow to praise the Lord. This vow reveals the nature of praise. True praise is rooted in the will, not the emotions. The psalmist did not predict he will feel like praising God. He promises he will praise God. This vow does not suggest the psalmist had not offered praise in the past. It expresses his desire to offer God the highest praise.

What is the highest praise? It is praise with an “upright heart.” To praise with the lips is not necessarily to praise with the heart. The psalmist desired to praise with an upright heart and uplifted heart. The vow is future focused, not based on the past. He does not promise to praise God when he receives God’s great blessings. He promises to praise God when he learns God’s righteous rules.

Let me paraphrase verse 7: “I cannot praise right, Lord, until I learn your word.” This is the position of the psalmist throughout this psalm. Verse 108 says, “Accept my freewill offerings of praise, O Lord, and teach me your rules.” Verse 164 says, “Seven times a day I praise you for your righteous rules.” Verse 171 says, “My lips will pour forth praise, for you teach me your statutes.”

Praise is not acceptable to God if it is dependent on musical styles, charismatic leaders, emotional manipulation, or worldly entertainment. John 4:24 says,” God is spirit, and those who worship him must worship in spirit and truth.” Sentimentalism divorced from revelation is not worship, no matter how sincere it may be. You can only praise God when you learn his righteous rules. Your doxology must be tied to your theology. Exalted praise flows from doctrinal truth. To go high in worship, go deep in scripture.

Devotion to God’s word is marked by prayer. Verse 8 says, “I will keep your statutes; do not utterly forsake me.” The verse begins with a vow: “I will keep your statutes.” In verse 7, the psalmist vows to worship God’s name. In verse 8, the psalmist vows to obey God’s commands. He promised to keep God’s statutes, s not just know them.

James 1:22 says, “But be doers of the word, and not hearers only, deceiving yourselves.” Knowledge without obedience is self-deception. TO know God’s word is to keep God’s word. In Psalm 119:7, the psalmist vowed to praise with an upright heart when he learned God’s righteous rules. There is no “when” statement in verse 8. The vow of obedience is unconditional. Situational ethics obeys when it is convenient. God is worthy of your obedience in every situation.

The first clause of verse 8 is a resolve. The second clause of verse 8 is a requisition: “do not utterly forsake me.” The psalmist made a spiritual vow to keep God’s word no matter what. Then he acknowledged that he was not able to live obediently in his own wisdom, strength, and resources. Spiritual devotion requires divine enablement. Thus, the psalmist pleads, “Do not utterly forsake me.”

There is no reason to fear the Lord will abandon us. Philippians 1:6 says, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” God can be trusted to complete the work of salvation he has begun in you. And God can be trusted to complete the work of sanctification he as begun in you. Pray with dependence and confidence in God to help you keep his statutes.

Editor’s Note: This article was originally published at hbcharlesjr.com. 



Practicing Confession

By / Nov 24

Before I became a member at my church here in Kansas City, I didn’t know anything about confession.

Don’t get me wrong, I knew that believers are supposed to confess more than once: there is confession initially at salvation, and then consistently throughout the life of sanctification.

I knew about the first part. I had done that. But I had never seen corporate confession in practice. Friends telling friends frankly about their sin, church members confessing to the body, actually walking together in killing their sin and mortifying their flesh. But I didn’t know what it looked like to fight sin in community, on a week-by-week basis. I had heard about accountability groups, but those were only for boys who had problems with lust, right? But what about the rest of us? What about our other sins?

The Bible tells us that once we’ve been saved and the Holy Spirit has entered our hearts, we are no longer enslaved to sin. We are no longer obligated to obey sin. We are released from sin’s all-consuming grip on our lives. Praise God! This is a marvelous grace from him. From this point on, when we encounter sin’s alluring call: we are able to choose either to gratify our flesh, or to turn to the Spirit for help.

As believers, we no longer are enslaved to sin. So when we sin, we volunteer to it. We make a significant choice every time we turn towards sin. No one is without excuse—the Bible makes this clear. But when believers sin, they must actively disregard the voice of the Spirit and disobey the Word.

1 Corinthians 10:13 is a clear voice calling out to believers to walk in wisdom and endurance: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide a way of escape, that you may be able to endure it.”

There is so much hope packed into this verse—enough for another article altogether. But pertinent to confession is this idea that God gives us a way to escape from temptation: not to just avoid it, but to endure it in a way that is sinless and glorifying to God. What a glorious, hope-filled thought.

One of the many ways that he provides an escape is through the body of Christ. Participating in the community and covenant of church membership is an intimate way that God has given for believers to drink from streams of grace: to be held accountable, to be rebuked, exhorted, and encouraged to turn from their sin and to walk in the newness of life that has been purchased for them by the blood of Jesus.

The body intercedes for each other, lifting up the needs of the saints. The body cheers for each other, participating with the great cloud of witnesses, encouraging believers to throw off every weight and sin that entangles. The body rebukes one another, offering accountability and the wisdom that accompanies many counselors.

Of course, there is modesty and discernment in our confession. “Venting” is not a biblical practice, nor is gossip in the name of prayer requests. What’s more, the explicit details of intimate sin are often not necessary to fully confess. We can deal with our sin truthfully and still speak with modesty. Godly confession abides by the biblical boundaries of modesty and moderation.

As I’ve begun to practice this type of confession myself, and see it practiced by my covenant family, I’ve come to realize why it is so rare: confession is hard. Confession is ugly, and painful, and exhausting. Mortification is often violent and requires steady aggression. It is wearying to be reminded of sin and its pervasiveness, in our own bodies and in the body of Christ at large.

But confession done rightly never stops at sin. Just as we confess both our sins and our dependence on Christ as Lord and Savior in salvation, we repeat these affirmations when dealing with particular sins in our day-to-day life.

We confess our need for Jesus. We need his atoning work. We need his death. We need his sacrifice. We need his current intercession and advocacy for us. What’s more, confessing sin tears down the idol of self—lit humbles us both before God, and before other people. Milton Vincent deals with this in his gospel primer: “Why would anyone be shocked to hear of my struggles with past and present sin when the Cross has already told them I am a desperately sinful person?”[1]

Confessing Jesus as our Savior and as our ultimate way of escape is where our hope lies. When we lock arms with other believers, we walk alongside those who help us fight our sin. When we confess corporately, we warn each other of the deceitfulness of sin and of the truthfulness of Jesus’ body broken for us. Ultimately, the practice of confession reminds us that our identity is not in our sin, but in the blood of Christ that covers us. Thanks be to God.

 

[1] Milton Vincent, Exposed by the Cross. From The Gospel Primer for Christians.



The Apostle’s Creed: Humble Beginnings and the Rule of Faith

By / Nov 23

The Apostles’ Creed is a summary confession of vital Christian doctrines used liturgically throughout the Western church. It was once believed that the Creed originated with the apostles on or around Pentecost, but now most historians reject this view, seeing the Creed as containing the apostolic faith while not actually having been written by the apostles themselves.

The Background to the Apostles’ Creed

How did the Creed originate? First, it is important to recognize that creedal formulations are common in holy Scripture. The Hebrew shema of Deuteronomy 6:4 was itself a kind of confessional statement used daily by pious Hebrews. The language of 1 Corinthians 15 is creedal, where Paul mentions the transmission of the gospel message which he received and passed on to the Corinthians.[1] Brief summaries of the faith were used devotionally and liturgically under the old covenant, and later among the apostles. It makes sense then that the church would adopt this custom.

In the post-apostolic period, the need for clear and concise articulations of the faith was due in part to the rapid growth of the church throughout the first few centuries of her existence. It is widely believed that the Apostles’ Creed evolved as a kind of baptismal confession. The articles in the Creed were the elementary principles of the faith which the catechumenate – think ancient new members class – were instructed in prior to being baptized. After a period of learning, they would confess the Creed and then receive the sacrament.

Does this ancient Creed really contain the apostolic “ABC’s” which the first Christians taught initiates? Yes! Consider what the author to the Hebrews said,

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. (Heb. 6:1-2)

From as early as Hebrews was written, the foundational doctrines taught to new converts centered on Christ, repentance, faith toward God, instruction about washings (perhaps an allusion to sacramental theology?), the laying on of hands (ordination and ecclesiology?), the resurrection of the body, and the life everlasting. These fundamental teachings (all of which are present in the Apostles’ Creed) made up what the Fathers referred to as the regula fidei, or Rule of Faith. Men like Irenaeus and Tertullian believed this Rule had come down from the apostles, and that they were passing the baton to subsequent generations. The holy deposit of “Father, Son, and Holy Spirit; the life, death, and resurrection of Jesus Christ”[2] matured into creeds like the Apostles’ Creed between the 4th and 6th centuries, although each article of the Creed traces its lineage to the earlier teachings of Scripture.

The Articles of the Apostles’ Creed

The Creed puts forward twelve articles of faith (at one point it was believed that each apostle had contributed an article), and there are three main sections in the Creed. The first section begins with God the Father, and the work of creation; the second with Jesus Christ, and the work of redemption; and the third with the Holy Spirit, and the work of sanctification.[3]

I believe in God, the Father almighty,
creator of heaven and earth.

Throughout the history of the church, commentators on the Creed have begun by defining what it means to believe. Belief includes assent (i.e. agreeing with or approval of), but it isn’t exhausted by it. The Creed isn’t simply a set of propositions for us to say “amen” to, but the faith once for all delivered to the saints through which we experience communion with God and one another. In explaining what it means to believe, 16th century theologian Caspar Olevian wrote, “Faith is to acknowledge and rest in the unchangeable will of God, namely; that He will graciously give us the salvation promised through the prophets and presented in reality through Christ, as the Articles of the Faith testify.”[4] Biblical belief lays hold of faith’s content and makes it ones own.

The first object of our faith in the Creed is God the Almighty Father. He is a Father in two senses, first, by his personal relationship to the Word, the Second Person of the Holy Trinity. Because the Word is eternally begotten, the Father is always Father. Second, as to our adoption through Christ, he is the Father of all the faithful. Christ who is by nature the Son of the Father, makes us sons and daughters by grace (Jn. 20:17; Gal. 4:4-5; Eph. 1:5).

The emphasis on God’s creative majesty echoes the opening line of Genesis, “In the beginning, God created the heavens and the earth.” We confess God as Cosmic-King without rival who made everything from nothing. This is hinted at by the identification of God as almighty. St. Augustine noted that the creation of the world ex nihilo (from nothing) reveals to us the absolute independence of God. “For granting that he is almighty, there cannot exist anything of which he should not be the Creator.”[5]

Embedded in this identification of God as Creator is also his providential rule over creation. The One God and Father who made all things is also intimately involved with the world he made, down to the seemingly insignificant occurrences of life (Prov. 16:33; Mt. 10:29).[6] This first section is a comfort to the church in that it introduces us to the God who not only rules over all, but cares for his creation.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

Editor’s Note: This article originally appeared in Credo Magazine.

Notes:

[1] The Greek word used by Paul in 1 Corinthians 15:3, paradidomi was often used to describe the transmission of written tradition or creedal statements (See 1 Corinthians 11:2, 23; Romans 6:17; Jude 1:3).

[2] See Pelikan, Jaroslav The Emergence of the Catholic Tradition, 117.

[3] See Heidelberg Catechism question 24.

[4] Olevian, Caspar An Exposition of the Apostle’s Creed.

[5] See Augustine, De Fide et Symbolo, Ch. 2

[6] For an edifying discussion on this, see Olevian’s Exposition where he gives five key takeaways from God’s providence: 1) It highlights God’s intimate involvement in the world. 2) It reveals that everything tends toward the salvation of God’s elect. 3) It reveals God’s control over the actions of those around us. 4) It reveals God’s control over the angelic realm. 5) It encourages the use of God’s appointed means for growing in grace, rather than a fatalistic laziness.



Knowing You’re In

By / Nov 17

There was a troubled look on the student’s face as I finished my talk. “I believe that Christ is who He says He is,” he stated, “but I just don’t know if I am really a Christian. What if I’m deceiving myself?”

The question is a reasonable. After all, God put up a huge billboard in 1 Corinthians 6:9 that says, “Do not be deceived!”

So, how do you know you’re a Christian?

First be sure that you understand the basics. Do you believe that Jesus is God? Do you believe that He came to the earth to deliver sinful people from the consequences and power of their sin? Do you believe that Christ lived a perfect life and then died on the cross to pay the penalty that you deserved to pay before a holy God?

Do you believe that He was raised from the dead and has overcome the power of sin and death? And have you, to the best of your knowledge, placed your entire trust in Christ alone as your only way of salvation? Have you rejected the selfish life you have now come to despise? Then you have the basics and may well be a true believer.

In addition to all this, God says that He has given you His Holy Spirit to help you know for sure that you are in the family and truly forgiven. He says, “By this we know that we abide in Him, because He has given us of His Spirit” (1 John 3:13).

God says in Ephesians 1:13-14 that the Holy Spirit is a “deposit guaranteeing the future inheritance.” Like the down-payment on a car or house or college education, the Holy Spirit in you is a pledge that the future with Him will be there as He promised. And this deposit of the Spirit is placed in you by the One who cannot lie.

The Holy Spirit helps you know you’re an authentic Christian in two ways. First, the Bible says that He produces “fruit” in us.

It’s a preposterous idea, but just imagine Michael Jordan (the pre-comeback Jordan) inside your skin when you shoot hoops. You look like you’ve always looked on the outside, but something is coming out of you that nobody has seen there before.

When Christ enters the life through the Holy Spirit, He makes you noticeably different. This word “fruit” is just a way of saying that Christ in you is now working through your own personality in some unique and powerful ways.

When I lived in Orlando, I grew some orange trees in my back yard. They were pitiful and the fruit was, well…not so appetizing. But I could tell I had an orange tree and not a pecan tree. A tree is known by its fruit; even if it is not perfect fruit.

In Galatians 5: 22-23, the Bible describes the fruit of the Holy Spirit as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.”

Notice that the first fruit is love. Though you cannot see it clearly in our English translations, the passage actually implies that the entire cluster of fruit is about love in its many forms. A true Christian loves others, and shows that love by his acts of kindness, goodness, patience, and respect toward them. It is a giving and forgiving kind of love—even toward parents, teachers, athletic opponents, and enemies.

Love is no small matter. Actually, it is the most often repeated indicator that a person is a true Christian. For instance, in 1 John 4: 7-8 the Bible says, “Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.”

Do you have this God-given love for others? If so, you have reason to believe that you are a true Christian. But if there is no fruit of love, then you have good reason to believe that you are not yet a true child of God. The fruit tells the truth.

But there is a second way that the Holy Spirit helps us know we are in. In Romans 8: 15 we read that the Spirit causes us to “cry out, ‘Abba, Father.’” The word, “Abba” is like “daddy.” This means that the Spirit inside of true Christians is the One that causes us to want to be with God, to know Him well, and to talk to Him as our Father.

In John 3:19-20, Jesus said that non-believers actually run from the Light. But when the Spirit comes you have new desires. You want to know God and to communicate with Him like you do with someone you really care about.

If you have this desire to love God, you ought to be encouraged that you are in the family. But if you can remain apathetic over a long period of time, you have good reason to question if you are a true Christian. Apathy, in fact, is just the quiet form of rebellion.

It is not unusual for you to have doubts from time to time, especially when you are weak in your faith. But when you have those doubts you should be serious about finding out the truth. Too much is at stake.

As a friend of mine said, “Doubts never send anyone to hell, but deception always does.”

 

Editor’s Note: This article was originally published at ccwtoday.org