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Monthly Archives: April 2018
3 Fruits of a Gospel Centered Church
Article by Adriel Sanchez, pastor of North Park Presbyterian Church, a congregation in the Presbyterian Church in America (PCA). In addition to his pastoral responsibilities, he also serves the broader church as a contributor on the White Horse Inn radio program. He and his wife Ysabel live in San Diego with their three children.(original source here)
It has been in vogue for the past few years to talk about “gospel-centrality.” I don’t know about you, but I appreciate the language. Having experienced churches that had a very truncated view of the gospel (i.e., the gospel is something that only relates to your conversion, but not to the rest of your Christian life), I’m refreshed by the fact that churches have been emphasizing the sanctifying power of the work of Jesus.
A gospel-centered church is a church which focuses primarily on Christ’s work. It recognizes that Jesus’ priestly ministry doesn’t just relate to our justification (the act of our being made right in God’s sight), but to every aspect of our salvation. In gospel-centered churches, we’re continually reminded of God’s initiative and action toward us, what some theologians have called, “redemption accomplished.” It’s this good news that creates and sustains the church.
Here are three fruits of a gospel-centered community:
1. Gospel-Centered churches produce humility.
Throughout the Bible, God condemns pride. The arrogant person makes himself God’s enemy (Js. 4:6). Sadly, pride is a weed that can grow in our own hearts if we aren’t careful to cut it down. Moralistic churches often water our pride because they focus on human achievement. When we think we’re living up to God’s standards, we start looking down on others whom we deem less obedient than ourselves (Lk. 18:11). Ironically, we can even grow arrogant in our theological learning (1 Cor. 8:1). The gospel is like God’s heavenly weed whacker, shredding our pride to pieces as it reveals to us how desperately we fall short of God’s standard. We need more than just a little bit of assistance here and there; we need God to come to earth and fix the job we have botched.
Gospel-centered churches ought to produce radically humble disciples because the focus is always on our need and God’s great grace. Since the solution lies outside of us, we have no reason to be proud in ourselves. This is precisely what Paul was getting at when, after discussing God’s free justification of sinners, he wrote, “Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith” (Rom 3:27).
2. Gospel-Centered churches produce diversity.
Sadly, this fruit of the gospel is much rarer than it should be in our churches. Oftentimes today we walk into a church and find an affinity group rather than a gospel-built community. Here’s what I mean: in many of our churches, what brings us together isn’t primarily Jesus and his gospel, but shared interests. This is what Mark Dever and Jamie Dunlop call “gospel-plus community” in their helpful book The Compelling Community. We’re here because of Jesus—plus the fact that we’re all white-collar professionals, or lower-income Hispanics, or millennials who listen to Head and the Heart. We have to understand that our churches will always become affinity groups by default unless we talk about the implications of the gospel for forming diverse communities. The gospel doesn’t speak to one demographic; it speaks to sinners. Sin doesn’t discriminate and neither does Jesus.
When the gospel is central to the life of the church, it should attract people from all walks of life and all cultural backgrounds. This is a fruit we should strive to see in our local churches because it’s such a powerful depiction of what the good news of Jesus is capable of. No one is surprised when a bunch of friends sit down for a meal; everyone is surprised when two people with nothing in common—indeed, people who had even harbored hostility toward each other—sit down to break bread. Among Jesus’ first disciples you had one guy who wanted to terrorize the government (Simon the Zealot) along with a corrupt official who had been colluding with the government (Levi the tax collector). Mortal enemies by the world’s standards, they were brought into Jesus’ church to serve side-by-side. When the world tastes this sweet fruit of the gospel, they’ll have a hard time denying its power.
3. Gospel-Centered churches are welcoming toward sinners.
Gospel-less churches don’t know what to do with sinners. So many of us have experienced this type of church that we’re curious about whether it’s safe to be ourselves around other Christians.
A pastor in Germany named Dietrich Bonhoeffer wrote, “The pious fellowship permits no one to be a sinner. So everybody must conceal his sin from himself and from the fellowship. We dare not be sinners. Many Christians are unthinkably horrified when a real sinner is suddenly discovered among the righteous. So we remain alone with our sin, living in lies and hypocrisy” (Life Together, p. 110).
We live in a merit-based world where people can’t be honest about their failures. This culture sometimes seeps into the church, and we can have a “pious” fellowship that’s ultimately built on pretending. The gospel breaks through this fake piety and allows us to be honest with each other about our failures. It allows us to bring our sins into the light because Christ’s blood can cleanse us and remove our shame. When we stop pretending we’re perfect, we become a people who welcomes sinners instead of looking on them with an “us vs. them” mentality. We are them, who have been mercifully washed by Jesus. Building a culture of transparency and dependence on the gospel helps other sinners see that there’s a God who isn’t afraid of them.
The Limits of 1 Timothy 2:11-12
Article by Richard Holdeman – Called to faith in 1987; to marry Amy in 1989; to coach college hockey in 1992; to have daughters in 1996; to teach at I.U. in 1997; to pastor the Bloomington Reformed Presbyterian Church in 2005. (original source here)
Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. (1 Timothy 2:11-12, NKJ)
Last year at about this time our congregation hosted Rosaria Butterfield to speak to our community about how to love people struggling with their sexual identity in ways that honor the law of God and the gospel of Jesus Christ. Our event was held at a large church in town, and Dr. Butterfield’s talks were well-attended. It was a challenging and edifying couple of days for the evangelical churches in our community. Notably absent from our gatherings were men from some of the more conservative churches in our community. In what I suspect was an effort to honor God’s word through Paul (quoted above), the leaders of these congregations encouraged women to attend but did want their men coming to be taught by a woman.
While I applaud the desire to be biblically faithful, the conclusion that 1 Timothy 2:11-12 teaches that men can never be taught by women is not warranted by this text. Paul’s prohibitions against women teachers have a context. They are not absolute prohibitions. For starters, reading the verses surrounding those quoted above shows us, without question, that the context of the requirement for silence is the church. Paul here is not making any comment about women teaching in schools or universities or in other settings. Paul is also not addressing whether a woman could teach men about the process of childbirth (say, in Lamaze class) or the intricacies of organic chemistry (say, in a graduate chemistry program) or the details of budgeting (say, in a personal finance class).
I have known men, who objected to women teaching adult men in ANY setting, but this is simply not what Paul is talking about. It is a perversion of this text to insist that women are never to teach men.
Ok, back to Dr. Butterfield. She was speaking in a church about spiritual issues. Does that mean her speech is prohibited if men are in the audience? Once again, we must look more closely at the context of 1 Timothy 2:11-12. It is helpful to note that Paul later writes in 1 Timothy: “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Timothy 5:17, NKJ). He describes the office of elder as having a two-fold function. There is a ruling function in which elders act with the judicial and governing authority given to them by Christ as His under-shepherds (1 Peter 5:1-4) and there is an authoritative teaching function, which is especially the work of the teaching elder/pastor (2 Timothy 4:2).
In light of this description of the work of the eldership, it seems that what Paul is doing in 1 Timothy 2:11-12 is excluding women from serving in the office of elder, in which they would need to have judicial authority over men and women. Paul is also excluding women from the authoritative teaching office of the church – the pulpit ministry, which is the responsibility of the eldership (Acts 20:28-31). If we allow Paul to define what he means by teaching and authority within the book of 1 Timothy, we have a clear context in which to evaluate his prohibitions against women teaching or having authority over men. What Paul is actually teaching here is that women may not serve as ruling or teaching elders in the church. What Paul is NOT doing is saying that there is an absolute prohibition against women having any responsibility within the church or being able to do any teaching within the church setting.
What do I mean? It is not a requirement for all Sunday school classes to be taught by elders. Sunday school is not the same as the authoritative teaching ministry of the pulpit. The elders are responsible for everything that is taught publicly in the church but they may delegate some teaching in non-pulpit settings to other qualified individuals in the congregation. In our church we often allow younger men, whom we think have potential to become ruling elders, to get experience teaching a Bible study or Sunday school class. This always happens under the oversight of the elders, who are ultimately responsible. In the same way, there may be circumstances when a woman has a special expertise that would make her the most qualified person to teach a class or Bible study (also under the oversight of the elders). One recent example comes to mind when we had a husband and wife team teach a class on parenting. Perhaps a woman might have expertise in financial planning or stewardship that would make her the best person to teach a class on that subject. I believe she can teach in the church (even classes with men in them) without violating what Paul is forbidding in 1 Timothy.
A number of years ago I preached a sermon series through a book of the Bible, in which I consulted a dozen commentaries. The most helpful commentary was written by a female professor of theology. We are to welcome the truth wherever we find it. I did so, and my congregation benefited from it.
I also think that women can have real responsibility (i.e., authority) in the church that does not violate 1 Timothy 2:11-12. In the Reformed Presbyterian Church of North America we affirm that the office of deacon is open to women. In talking about the qualifications for the office of deacon, Paul says in 1 Timothy 3:11, “Likewise, women must be…” (literal translation). Deacons are ordained officers of the church. They serve under the authority of the elders. They have real responsibility that includes benevolence, mercy ministry, budgeting, finance, and facility maintenance (among other things). This is an authority of sorts but it is not the type of judicial/ruling authority that Paul is addressing in 1 Timothy 2:11-12.
Understanding that Paul is addressing particularly the functions of the eldership in 1 Timothy 2:11-12 will help us resist the tendency in conservative, Reformed congregations to go beyond scripture in imposing limitations on the service of women in the church and the culture. We can uphold biblical standards and resist the feminizing forces in our world without reflexively restricting Christian women in the exercise of the myriad gifts they’ve been given by our Lord. The church faces enough challenges without unnecessarily imposing limitations on her members.
Covetousness
By John Newton – October 2, 1795
“For of this you can be sure: that no sexually immoral or impure nor covetousness person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God.” Ephesians 5:5
What is covetousness?
Covetousness is a besetting sin, from which few people are entirely free.
Covetousness is eminently a deceitful sin! It is decried and condemned in others—by multitudes who live in the habit of it themselves! It is very difficult to fix a conviction of this sin—upon those who are guilty of it!
Whether drunkards or profligates regard the warnings of the preacher or not, when he declares that those who persist in those evil practices, shall not inherit the kingdom of God—they know at least their own characters, and are sensible that they are the people intended.
But if the preacher adds, “nor the covetousness person—such a man is an idolater” —the covetous man usually sits unmoved, and is more ready to apply the threatening to his neighbor—than to himself! If he is willing to entertain the minister sometimes at his table; if he now and then gives a few dollars to some charity—he does not suspect that he is liable to the charge of covetousness!
There are two words in the Greek Testament, which are rendered covetousness in our version. The one literally signifies, “the love of money”; the other, “a desire of more”. The senses are indeed concurrent, for no man would desire more of that which he does not love; and as he who loves silver cannot be satisfied with the silver that he already possesses—he will of course desire more.
Money is generally loved and valued at first, as a means of procuring other things which appear desirable; but many, who begin thus, are brought at length to love money for its own sake. Such people are called misers. We meet with those who, so far from being benevolent to others—are cruel to themselves, and, though abounding in wealth, can hardly afford themselves the necessities of life. But a man may be very covetous, though, not being yet given up to this mental infatuation—he may congratulate himself, and thank God that “he is not a miser!”
I consider covetousness as the most generally prevailing and ensnaring sin, by which professors of the gospel, in our materialistic society, are hindered in their spiritual progress. A disposition deeply rooted in our fallen nature, strengthened by the custom of all around us, the power of habit, and the fascinating charm of wealth—is not easily counteracted.
If we are, indeed, genuine believers in Christ—we are bound by obligation, and required by our Scriptural rule—to set our affections on the things that are above, not on the things on the earth. Christ has called us out of the world, and cautioned us against conformity to its spirit. While we are in the world—it is our duty, privilege, and honor, to manifest that grace—which has delivered us from the love of the world. Christians must indeed eat and drink, and may buy and sell, as other people do. But the principles, motives, and ends of their conduct, are entirely different—they are to adorn the doctrine of God their Savior, and to do all for His glory!
By His wisdom and providence, he places them in different situations, that the power and sufficiency of his grace may appear under a great variety of outward circumstances. He gives them talents, to some more, to others less; but all to be improved for him. Whether they are rich or poor, bond or free, they are so by his appointment—with which, if they cheerfully comply, they shall, in due time, be sensible that he chooses better for them, than they could have chosen for themselves.
The language of faith, when in exercise, will not be, “What is most conducive to my temporal ease and prosperity?” But “What will give me the best opportunity of glorifying him, who has bought me with his blood, and called me out of darkness into his marvelous light? Too much of my time has already been wasted—how shall I improve the little uncertain remainder of my time for his service? I am too short-sighted to judge for myself—but he has thus far determined it. I am where he has placed me; and the calling in which his mercy found me, (if it be a lawful one,) is that in which, for the present, I am to abide, as the best for me. When it ceases to be so, I may depend upon him to appoint me another. But, until then, I desire to be contented with such things as I have, and to be thankful for them. He knows my frame, my feelings, my needs, and my trials; he permits, yes, invites me to cast all my cares upon him. He assures me that he cares for me, and therefore I only wish to do or to suffer according to his will today, and to leave the concerns of tomorrow in his hands. While I live—may I live for him! And when I die—may I go to him! May his grace be sufficient for me—and all shall be well.” Continue reading
TULIP series
B.R.I.D.G.E. Ministries is currently making a series of podcasts available on the doctrines of grace (the so called TULIP acrostic). Here (below) are the finished podcasts so far.
1. The Sovereignty of God – Dr. John Frame:
2. Total Depravity – Pastor Jeff Durbin, Apologia Church, Tempe, AZ:
3. Unconditional Election – Pastor John Samson, King’s Church, Peoria, AZ:
4. Limited Atonement – Dr. James White, Alpha & Omega Ministries:
What Arminians Really Believe
Pastor Patrick Hines: I’ve grown quite weary over the years over the fact that most people who wear the label “Arminian” really have no idea historically what Arminianism is and teaches. This series will cover the Synod of Dort as well as the writings of real Arminian theologians who represent that system.
01 What Arminians Really Believe – From the Words of Real Arminians – Introduction
02 What Arminians Really Believe – The Synod of Dort and Divine Predestination
What the true Arminian Remonstrance taught might shock you. In this episode of “The Protestant Witness” we cover the first head of doctrine concerning Divine Predestination
What Is Definite Atonement?
In this brief clip from Ligonier’s 2012 Theology Night, R.C. Sproul explains that God’s purpose in the atonement was limited and definite.
Transcript
What is in view here is God’s purpose, His design. Did God intend, when He sent into the world His Son to die, did He intend that that death would actually save people, or did He just hope it would? I mean, to ask a question like that is to answer it. You know very well that God knew from all eternity who was going to come to His Son and who wouldn’t. He knew that the death of Christ had a definite purpose, that would definitely be accomplished, and definitely was accomplished.
If you look at it like that, how can you speak of anything but a definite atonement? So first of all, the atonement is limited in its efficacy to all who believe. I think we can agree on that. But it’s also limited in its eternal design for God’s elect—that Christ laid down His life for His sheep and all for whom Christ died come to Christ, experience His redemption, and are redeemed forever.
Jesus – The True Temple
Spiritual blindness is our moral, fallen condition (in Adam) and this is no more apparent than in the reaction of the Jews to Jesus’ cleansing of the temple. And yet, without the work of the Holy Spirit, all of us are also blind to the truth, even when the truth is standing right in front of us.
Text: John 2:18-22
Unconditional Election
I was interviewed yesterday for a BRIDGE radio podcast on the subject of unconditional election (the “U” in the well known acrostic TULIP). Guest teachers in the series so far include Dr. John Frame and Jeff Durbin, and will be followed by Dr. James White, and Dr. Joel Beeke.
Here’s a link to yesterday’s podcast.
Ask Dr. Ferguson
On Tuesday, April 17, Dr. Sinclair Ferguson was a special guest for an “Ask Ligonier Team” event, answering biblical and theological questions live online.
Time Stamp for Questions:
What is the difference, if any, between ‘godliness’ and ‘holiness’? (1:06)
Which comes first in the Ordo Salutis (order of salvation)—faith or regeneration? (1:58)
How do I know that I am elect? How do I know my faith is genuine? (3:13)
How should I preach the doctrines of grace? (5:00)
How do you know if God has called you to be a pastor? (7:21)
Why should we pray if God has planned all things? (11:07)
What are the essential qualities of a Christian? (13:16)
How do we obey the moral law without being moralistic? (15:27)
What is the meaning of propitiation? (19:25)
How do we use the apocryphal books as Reformed Protestants? (22:10)
Will Christian who have been forgiven answer for their sins in judgment? (23:38)
Why did Jesus speak in parables? (28:15)
How do you explain the doctrine of election to an unbeliever? (30:47)
Do you have any advice for new ministers in the Bible Belt surrounded by a charismatic influence? (33:20)
In this day when the gospel is considered offensive and intolerant, how can I work without losing my job? (35:58)
What do you hope to see in ministers in the next 20 years? What advice would you give? (38:11)
What level of importance should church history have in my walk as a Christian? (39:09)
What is the greatest challenge in the church today? (40:47)
What book or resource would you recommend to a new believer? (43:09)
What is the best way to describe repentance to an unbeliever? (45:01)
Is suicide the unpardonable sin? (46:37)
What is the relationship between the Holy Spirit’s work and our effort in sanctification? (49:01)
If a new believer becomes paralyzed or brain dead and never shows “good works,” how do we know they are saved? (50:05)
Based on Acts 16:31, “believe…you will be saved…you and your household,” can we ask God to save our household? (52:44)
How would you relate the doctrine of adoption with the sacraments? (54:59)
Are all Christians called to be missionaries and/or do the work the work of missionaries? (58:04)
What are the pros and cons of formal church membership? (59:11)