James Vs. Paul

07/28/2010 -

There is no doubt that James 2:24 presents a difficulty to those who hold the Reformed doctrine of Sola Fide (that is, that believers are justified by faith alone apart from works of the law). This present writer is one such man who holds firmly to Sola Fide without compromise. Briefly, how is it that we can hold firmly to the doctrine that justification is given by God as a gift through faith alone when James specifically says, "You see that a person is justified by what he does and not by faith alone"? Does this single verse present a mortal wound in the Reformed understanding of justification by faith?

Worse still, many have attempted to show that the Apostles James and Paul are at irreconcilable war with one another. Paul, has written clearly, “For we maintain that a man is justified by faith apart from observing the law” (Romans 3:28). Because of this apparent discrepancy or contradiction, some have thrown out the doctrine of the inerrancy of Scripture altogether. While Martin Luther certainly did not throw the “baby” of inerrancy out with the “bathwater” of this troubling text in James, he certain was befuddled by the perplexity of this difficulty. He called James the “epistle of straw!”

However, when viewed in light of their respective literary contexts, James and Paul can both be understood to be holding swords—not against one another—but standing back to back to defend the gospel against different foes.

Paul’s primary concern is to defend the gospel of faith alone against a deeply entrenched (and misguided) Jewish understanding of a man’s right standing before God. Many had assumed they there were “in” merely because of their ethnic heritage. In Romans 1-3, Paul labors to show that all of humanity has fallen. This includes both Jew and Gentile. Because even one sin disqualifies us from salvation (a statement upon which James and Paul would certainly agree; compare Romans 3:23 and James 2:10), all of mankind stands in desperate need of salvation. Paul argues forcefully that salvation cannot be attained by obeying the Law (i.e. performing “works”) since no man can fully uphold the Law. Condemned under the weight of the Law, mankind is helpless and needs a Savior. This Savior is none other than Jesus Christ who died to atone for the sins of all who believe, satisfying the righteous requirements of the Law and propitiating the wrath of God.

James’ primary concern however is to defend against the error commonly called today “easy believism.” That is, that a person can be saved by merely reciting a creedal statement with no more commitment than mental assent to the facts of the gospel. James refutes the theoretical possibility by showing that any one who claims to have such mere “faith” (note James says claims in verse 14), yet demonstrates no real life change, cannot truly said to be a believer. James fights against a different enemy than Paul—one who would suggest that mere words are enough “faith” to save. No, the Apostle’s point is that saving faith—true, sincere saving faith—always consists of a radical renewal of the inner nature.

The point of discrepancy, however, is most acutely felt in the use of the word “justify” and its variants. Paul says we are justified by faith alone (Romans 3:28) and James says it is by works (James 2:24). This dilemma dissolves easily when we simply understand that the word “justify” has different meanings in different contexts.

We all know that words may have different meanings. For instance, the dictionary contains over 20 definitions for the word “run.” Sometimes words even change over a matter of a few years. Recall for example that the English language contains the word “gay” which until recent decades meant “happy.” How that word has changed! Obviously, context is everything.

When Paul uses the word “justify” he is taking this word in the most technical, theological sense. He commonly uses the word to denote a man’s being DECLARED righteous before a holy God. Without the atonement of the cross, wiping away a believer’s sin, this declaration would be impossible. Only when the righteousness of Jesus Christ is given to a believer through faith is a man justified (that is, considered and declared righteous before God.)

However, when James uses the word “justify” and its variants in James 2, he is NOT taking it in its technical theological sense. No, he is using it in its more common connotation of “proving,” “defending,” “showing,” “revealing,” or “authenticating.” Another such usage of the same verb appears in Luke 10:29. James’ point is simple: a man of faith PROVES the reality of his conversion by his corresponding outward behavior.

In conclusion, we find that both James and Paul are in agreement: we cannot separate Jesus Christ as the Savior from Jesus Christ the Lord of our lives. True salvation always and necessarily results in a life-change spilling over into a joyful response of obedience and the fruit of the Spirit (Galatians 5:22). Understanding that Paul and James use the word “justify” differently causes the apparent contradiction to melt and disappear altogether.

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Heaven: What Will We Do There?

10/01/2009 -

Recently in our Burning Questions series, we spoke of the joys of Heaven. I quoted Jonathan Edwards who wrote some amazing things about our eternal destiny in his sermon called "Praise: One of the Chief Employments of Heaven." If you have never read anything from Edwards before, this would be an excellent start. This sermon is one of his easier messages to comprehend (surprisingly!) It is beautiful in its serenity and majestic in scope. For those who are interested in going a little bit deeper into either the glories of Heaven our eternal home, or reading the works of this astonishingly powerful Puritan writer, start here:

http://www.ccel.org/ccel/edwards/works2.xv.x.html

-Pastor Matthew

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One Hour, One Chapter, Eight Cookies

09/25/2009 -

The Importance of Community Groups in Church Growth

Pastor Dave and I are convinced that in the next year, one of the primary steps to growing Faith Evangelical Presbyterian Church is the development of small, intimate, “Community Groups.”  What exactly do we have in mind here?

A Community Group is defined as:
    a. Two or more people...
    b. that meet regularly...
    c. to glorify God.

If you are in the choir, handbells, a men's or women's Bible study, an accountability group, a prayer group, or other smaller fellowship, you are already in a Community Group!

So, why this new emphasis on smaller groups? Here are ten reasons why we believe it is Biblical, appropriate, and necessary for believers to meet in such small groups in addition to our large-group worship services...

1) A Community Group nurtures true, authentic, Christian friendships.
2) When people are connnected relationally, they are more likely to commity to the larger body.
3) Community Groups provide a context for deeper, more personal sharing.
4) Community Groups can often go deeper than the sermon or lecuture by their ability to discuss, probe, and review Scripture line by line.
5) Every believer must have people to whom they can confess their struggles and from whom they seek support.
6) Community Groups are modeled after the ministry of Jesus Christ who spent the bulk of His ministry discipling 12 men. Among those men He spent particular time with Peter, James, and John.
7) Community Groups afford believers the opportunity to gather around a common interest (prayer, book study, or life-situation such as age, gender, widowhood, parenthood etc.)
8) When Community Groups meet in homes (as opposed to the Church building) a greater intimacy and informality is possible.
9) Believers are enabled to better pray for others and to be prayed for themselves.
10) Community Groups resist the isolationist tendancies of an increasingly self-centered culture.

For these reasons, the leadership of Faith Church is challenging the congregation to form ten new in-home Bible studies by the end of this year! If God is leading you to start a Community Group in your home, please follow the three steps below:

First, contact Pastor Dave; he will serve as our Community Groups coordinator.
Secondly, select a topic, book, or curriculum. We have available DVD series, group studies, and other ideas to help you get started. Your group can be as easy as popping in a teaching video and simply discussing the content, or as simple as reading the Scriptures line by line together with others and then taking prayer requests.
Finally, Faith Church will help you to promote your group, cooridinate meeting times, and advertise your group if necessary.

Yours in Christ,

Pastor Matthew
 

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Vision Statement Announced!

09/08/2009 -

Faith Evangelical Presbyterian Church
exists for three primary purposes:

1) To Magnify and glorify God the Father through our worship
and praise...

2) To Manifest the love of Jesus Christ through our ministry, service, and witness and...

3) To Multiply by making disciples of all nations through the power
of the Holy Spirit.

It is with joy that I can announce that the elders of Faith EPC and I have finalized our new Vision Statement for the Church (printed above). Let me tell you the story of how we arrived at the final wording.

My personal goal for my first year at Faith EPC was simply to get to know the people of the Church, to begin to truly love them as their pastor, and to establish a healthy equilibrium in my teaching and preaching ministry. Soon, my petitions to God began to morph. While my prayers consisted originally of “Help me to know and love my people!” after about nine months I began asking the Lord to “Help me to see the Church not as it IS, but how it COULD be.”  I had no idea that my prayers would receive such a deluge of insight from the Lord!

One of the first things that God showed me is that while the Church is already very healthy in most regards, we needed to have a vision statement for what we OUGHT to strive to be. After all, “where there is no vision, the people perish” (Proverbs 29:18 KJV).

Late one night I began scratching words furiously into my bedside journal. “Show me who we must become!”  I prayed. I etched three words onto the page: Magnify, Manifest, Multiply. Those three words struck me in a powerful way. They seemed regal. They conveyed power and majesty. They were not flimsy or trite. I took the three words and divided them under three columns. “Magnify” (worship, exalt, lift up) seemed to be directed towards God the Father; He is, after all, the King whom we praise and adore. “Manifest” seemed best to describe the work of the Son, taking the love and holiness of God and bringing it tangibly into the world through His incarnation. As believers, we too must manifest (make evident, demonstrate, reveal) the love of the Son in our broken and hurting world. “Multiply” seemed to me to convey the great task of the Church, given in Matthew 28:18-20 and Acts 1:8, the Great Commission. This cannot be done without the power and attestation of the Holy Spirit. After finding all of these in Acts 2:42-47 rooted in the life of the early Church, I knew something powerful was afoot.

Next, I took the early form of the vision statement to the elders. I presented them with this reasoning for creating a vision statement in the first place:

Rationale:

1) Faith Church needs a coherent vision statement that succinctly defines our purpose as a church. By precisely defining what our priorities ARE, the elders of Faith Church will be better able to discern what programs, staffing, and events must be implemented in our local church context. In the same way, the elders of Faith Church will be better able to determine what programs and events DO NOT contribute to this end.

2) While Faith Church already has a mission statement (“Preaching Jesus; Changing Lives”), it seems to suggest that those who are not engaged in preaching are not central to the identity of the church. Our vision statement will supplement, but not replace, this.

3) A vision statement must be easy enough to memorize and yet profound enough to inspire our people to rally to a unified cause.  A coherent statement of vision allows our people to build excitement as we together give our lives in sacrifice and service.

As Presbyterians, we do not have one sole human leader in the Church; rather we have a board of qualified, godly men under the Kingship of Christ. Our leadership, of course, is patterned off of the New Testament design evidenced in 1 Timothy 3 and Titus 1. For this reason, I gave the elders a sample of the Vision Statement and asked them to pray about it for a month. While the early sentiment was receptive to the Vision Statement as I had prepared it, and we likely could have adopted it in early August, I asked the elders to think deeply for another month and beg God to show us how to adjust it, tweak it, and conform it to His will for our Church.

On September 5th, the elders and I went on a retreat to Lakewood Retreat Center. Here after spending time together praying aloud for our Church, her growth, health, and sanctification, we sat down to finalize the Vision Statement. We carefully combed through each line, parsing words carefully. Ultimately, though many changes were suggested, the final form ended up being exactly like the original version! Though we tried repeatedly, we could not seem to improve the Vision Statement by either adding anything that did not make the wording cumbersome, or eliminating wording that could improve its brevity. With prayer, and a vote, the Vision Statement became official!

As I stated in the above “rationale,” my desire for the Vision Statement was to draft something succinct, yet profound. Let me explain some of the intricacies.

1) Notice that the statement is Trinitarian; it intentionally focuses the heart and mind on each person of the godhead in turn. Much like the Apostles Creed, the Vision Statement sequentially turns the heart to each of the three persons of the Trinity. First the majesty of the Father is upheld, next the incarnation of the Son is exemplified, and finally the indwelling power of the Holy Spirit is invoked.

2) Secondly, notice that the statement is built around three strong verbs beginning with the letter “M.” This device of alliteration makes the statement easy to memorize for adults and children alike. It can be summarized as follows, “Magnify, Manifest, Multiply.” By using the literary device of alliteration the statement is easy to commit to memory.

3) Finally, the statement builds from the inside out. The core goal of Faith Church is to begin with a passion for worship. We might call this our “blazing center” (to borrow a phrase from John Piper). Without worship as our central purpose, we are flat, hollow, and shallow. Yet worship must begin to move outward, consuming the whole of the Christian life. For this reason, we intend for our passion for God’s glory to move outward to the immediate vicinity in which our live are centered, i.e. our families, places of employment, and community. Finally, we desire to culminate our worship by faithfully discharging Christ’s Great Commission with our ultimate goal of spreading the glory of God throughout the whole world by evangelism, discipleship, and missions.

These three goals, magnification, manifestation, and multiplication are simultaneously attainable—yet inexhaustible. They can be done; and yet they cannot be completed. Thus, we march onward until Christ returns and we hear the words we have longed for “Well done good and faithful servants.”

Pastor Matthew

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The Resolutions of Jonathan Edwards

08/03/2009 -

Note: Jonathan Edwards (1703-1758) was a reformed theologian and pastor during the First Great Awakening. His sermons were so passionate and God-exalting that they often caused people to tremble in their pews. Best known for his "Sinners in the Hands of an Angry God," Edwards left a legacy of great theological teaching on the majesty of God with an incomparable zeal for the truth of God's Word. As a young man, Edwards penned these seventy resolutions to govern his life.

--Pastor Matthew

The Resolutions of Jonathan Edwards

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad's of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don't hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God's glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

31. Resolved, never to say anything at all against anybody, but when it is

perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, "A faithful man who can find?" may not be partly fulfilled in me.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration's never to speak anything but the pure and simple verity.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord's day. Sabbath evening, Dec. 23, 1722.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God's, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; "knowing that whatever good thing any man doth, the same shall he receive of the Lord." June 25 and July 13, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14' and July '3' 1723.

64. Resolved, when I find those "groanings which cannot be uttered" (Rom. 8:26), of which the Apostle speaks, and those "breakings of soul for the longing it hath," of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear', of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton's 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

70. Let there be something of benevolence, in all that I speak. 

Aug. 17, 1723

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John Calvin A Brief Overview of His Life and Influence

07/30/2009 -

Pastor Matthew Everhard, Faith Evangelical Presbyterian Church

You don’t have to attend a Presbyterian, Reformed, or evangelical church very long before you hear the name John Calvin bandied about. In fact, this stalwart hero of Christian history is honored in most protestant churches still today, five hundred years after his death. Dozens of denominations trace their spiritual lineage through this man in some way or another. In fact, in a recent Time Magazine article, the “New Calvinism” was heralded as one of the most influential movements in the world today.  Period! In other words, a renewed interest in this man and his teaching is energizing the Christian movement worldwide.

This year we celebrate the 500th birthday of John Calvin. But why is this man so significant? Why is he so popular? Why is he still so influential? Hopefully this article will help you to understand more about this monumental figure in Christian history and why the present writer (a pastor myself) gravitates toward him.

Personal Life
John Calvin was born in Noyon France in 1509. Like most in France at that time Calvin was raised as a Roman Catholic. Displaying a sharp mind from his youth, Calvin was reared and groomed by his father to attain a career as a churchman, perhaps a priest or even bishop. Later, his father changed his mind and switched the young Calvin to the pursuit of a career in law. Calvin had many privileges as a young man, perhaps the most important of which was his formal education at the University of Paris, and the College de Montaigu among others. His acumen for intellectual precision would serve him well in his later years as a theologian, but we can’t get ahead of ourselves just yet.

During his college years, the ideas of a certain German named Martin Luther were sweeping through Europe. One generation younger than Luther, Calvin was soon swept up on the coattails of the Reformation. Of course at the time, Luther did not want to create any new “denomination,” he merely sought the restructure and purity of the existing church. It is difficult to pin down, but at some time during his university years, Calvin would become inflamed with the gospel truths put forth by Luther and his followers. In his own words, he experienced a “sudden conversion.” In a controversial moment, one of Calvin’s dear friends, Nicholas Cop was asked to give an address at the University of Paris. In the address, this bold young man took the opportunity to promote the Reformation gospel. Some suspect, due to the brilliance of the essay, that Calvin himself may have written it for him!

In any case the address was highly controversial and Calvin bolted town, feeling the heat. As you may imagine, to be counted among the “reformed” Christians was a deeply controversial thing in a profoundly Roman Catholic nation such as France. Due to political pressures, many of the Reformed sought out other havens to escape the increasing persecution. Calvin too would soon be seeking refuge elsewhere. In January of 1535, he arrived in Basel Switzerland, a safe haven.

Calvin became increasing consumed by knowing the Scriptures in a comprehensive way. No surface familiarity with Scripture would do. He needed to master them. He was driven by His love for God and His Word. He soon rose above his peers in his ability to know, understand, and articulate the Scriptures. Calvin acquired an immense knowledge of the Biblical languages, Greek and Hebrew (as well as Latin) and began penning a work that would truly become one of the most important Biblical works of theology of all time. He called it “The Institutes of the Christian Religion.” At first, the Institutes were a simple book, six chapters. With parallel versions in French and Latin, Calvin’s goal was to show the world (especially the King of France to whom he addressed the preface) that the Reformers taught a biblically pure doctrine—certainly no heresy as they were often accused of propagating. It must be remembered that Calvin wrote to defend the biblical doctrine for which many of his brothers in the faith were literally dying at the stake. To isolate the Institutes from its historical context is to rob it of much of its power today.

Well, to make a long story short, the Institutes were a smashing success. Since Luther was a bold, outspoken (and often brash) man—who spent most of his time putting out the fires of controversy—Calvin neatly stepped into the role of the Reformation’s most excellent, precise, and Spirit-filled theologian. Philip Melanchthon, Luther’s immediate successor and closest friend, called Calvin simply “The Theologian.” Luther himself, who never met Calvin, read one of his works on the Lord’s Supper and was deeply impressed, “This is a work that has hands and feet!” Luther boasted in rare fashion.

As with all great men, history would soon foist itself upon Calvin. Enjoying some success with his hot little book, Calvin determined to retire and live the “ivory tower” life of a professional theologian, away from the controversy and excitement of the day. His goal was to move to Strasbourg, a German protestant city. Serendipitously, Calvin was literally and physically deterred from his path to retirement and ease as a scholar. On his way, Calvin was forced to take a detour through Geneva—the armed conflict between France and the German emperor literally blocked his path. He never intended to stay, but on that night a fiery redhead named William Farel heard of Calvin’s brief stop in the equivalent of a Genevan Motel 6.  Having heard of Calvin’s now famous work, Farel immediately went to Calvin’s room and proceeded to call down the fires of heaven cursing Calvin’s retirement unless he should stay in Geneva to help establish the Reformation there. Farel himself had already persuaded the city counsel in Geneva of the worth of the Reformed movement; he needed only a partner.

Because of Farel’s insistence (and not a little bit of fear from his imprecation!) Calvin agreed. Here in Geneva, he would find his most important pastoral work. He was made pastor of the Church of St. Peter. There, he worked tirelessly preaching as many as five sermons a week to the gathered people, hungry for God’s Holy Word. One might hope that Calvin could have found the peace he had longed for to work on his Biblical commentaries and the constant revisions of his burgeoning Institutes. Unfortunately, this could not be. Embroiled in a political power struggle with the City Counsel, Calvin and Farel were both soon kicked out of the very city they loved! In Easter of 1538, they were sent away.

For a couple of years, Calvin labored as a pastor to the French refuges in Strasbourg. Surprisingly in 1541, the city counsel of Geneva abruptly changed course and invited the Reformers back, admitteding the error of their ways! Famously, when Calvin returned to Geneva after his expulsion, he resumed his preaching—on the very next verse of the text in which he had left off those months ago!

Soon Calvin became increasingly more powerful in his authority as a Bible expositor. By 1559 the Institutes had reached their full potential and Calvin had now become satisfied at their final form. The once-small pamphlet had become a massive tome that encompasses over 1,300 pages of miniscule type-font in my bedside edition! Each page, of course, was stocked full of the most precise biblical exposition and application imaginable, unfolding a truly comprehensive systematic theology of the Christian faith. Calvin continued to do a few things very well: he preached, taught, instructed seminary students, helped plant churches, and of course, wrote fervently. Calvin wrote massive commentaries of nearly all of the books of the Bible. Just to get an idea: my collection of his works, when setting next to each other on a book shelf, are longer than my leg!

As for his personal life, Calvin married a widow and mother named Idelette de Bure. His bride, however, died leaving him with the step-children that he had gained through marriage. I think it interesting that the world’s most excellent theologian in the last 500 years was also a step-father! Physically, Calvin was born with a frail physique and suffered from his weak condition most of his life. Remaining portraits of Calvin present a man often gaunt and emaciated. Like most men of his era, Calvin suffered immensely with physical conditions that could not be countered by the medical technology of his day. For this reason, working through pain, his production in his writings is absolutely amazing.

Theology
As I said earlier, Calvin’s theology is nothing short of brilliant—not for its innovation, but rather for its fidelity to God’s Word. We might be able to summarize his theology accurately under four primary headings. First, as a basic presupposition, Calvin held that the Bible is the very Word of God. While we may take this for granted today, it was not at all certain among those living in the 1500’s! Church tradition, the authority of the Pope, and even “the dreams of fanatics” (a phrase he often used to deride his heretical opponents) all battled for authority against the sacred text of Scripture. He often relied heavily upon this doctrine, “Sola Scriptura,” with his many conflicts against the Roman Catholics as well as against outright heretics like Michael Servetus. If the Bible was not seen to be the Word of God, common ground would be impossible. Calvin worked tirelessly to overthrow all rivals to Scripture itself.

Secondly, Calvin was absolutely consumed by the glory of God. For Calvin, God was the supreme ruler over the entire universe. God is the creator of all things, the writer of all history, and the planner of all events. For this reason, Calvin was consumed by the providence of God as an explanation for all events, including the salvation of the soul. Calvin rightly recognized that, due to the fall of man, human beings are simply incapable of being saved by their own work or efforts. God Himself would have to intervene. God’s chosen way of intervention to redeem humanity was to become a human being Himself in the person of Jesus Christ. Christ’s perfect life and death on the cross as a substitutionary sacrifice afforded mankind the only hope of salvation by grace, through faith. Calvin insisted, as all evangelicals rightly do today, that “salvation is found in no one else; for there is no other name given under heaven among men by which we must be saved” (Acts 4:12).

Because of Calvin’s passion for the sovereignty of God, he firmly taught the biblical doctrine of election (or predestination) found in such Biblical texts as Ephesians one and Romans nine. This, for Calvin, was an essential that must be understood, for apart from divine grace through election, mankind was simply unable to “choose” God on his own without God intervening first, to give new birth to the heart. Salvation then, for Calvin, was entirely a matter of God’s work. True, mankind must repent and believe the gospel, this much is certain, but without God’s work through the power of the Holy Spirit to change our hearts (conversion) and give us new life (regeneration) we are simply too blind to recognize the danger of our sinful condition or the necessity of saving faith in Jesus Christ on our own. God would have to do the work of conversion!

Thirdly, Calvin placed a tremendous stress on Christian piety, or holy living. Having been redeemed by grace through faith alone, man can do no other thing that respond in joy and obedience. Having been saved, Christians ought to determine to live lives of joyful obedience and mission. The Law in the Old Testament, Calvin taught, still had three primary purposes for the believer that must be put into effect. First, the Law shows us our weaknesses. Like looking at our dirty faces in the mirror, the commands of the Scripture show us where we constantly need to repent and improve. Second, Calvin taught that the commands of the Bible (especially the Ten Commandments) show us how to live in harmony and unity as the covenant people of God. Even unbelievers ought to be restrained by the promises of a harmonized society and the dangers of punishment for disobedience! But thirdly and most importantly, Calvin stressed that the precepts of the Lord show us how we can truly live lives that please and glorify God! This, Calvin would insist, ought to be the purest motivation for Christian obedience.

A fourth primary heading of Calvin’s theology might be summarized by his ardent stress on the nature of the Church and the mandate of Christian witness in the world. For Calvin, the true Church was defined as a covenant community of believers where the Scripture are proclaimed faithfully as the authoritative Word of God, and the Sacraments of baptism and the Lord’s Supper are rightly administered. Surprising to some who are new to Calvin’s works, his longest chapter in the Institutes is not about predestination, but rather on prayer! Yes, the Church and her people, empowered by the Holy Spirit, are to be the primary vehicle by which the Kingdom of God is triumphantly proclaimed in the world. For this reason, Calvin’s successors would be ardent missionaries, planting hundreds of churches in France and beyond! Calvin urged his parishioners to live boldly together as the people of God must: bound in submission to the Word of God, yet free to live as Spirit-empowered witnesses in a broken and hurting world.

Because of Calvin’s powerful passion for the unrivaled glory of God, it is no wonder that many of his hearers would rather die for their faith in Jesus Christ than recant their newfound passion for the saving grace of God!

Calvin’s later followers would summarize his teaching in the compact acronym called “TULIP.” While Calvin himself did not invent or use this device, those who read and value his writings have held this to be a faithful representation of his work for several centuries:

Lasting Legacy
Calvin left a huge legacy for us to follow as Christians in general and as pastors in particular. I will briefly summarize this legacy with the following points.

1. First of all, his literary legacy is unmatched. From his Everest-like work, the Institutes of the Christian Religion, to his nearly unending series of Biblical commentaries, to his heart-felt letters, and his printed sermons, Calvin left enough Biblical teaching for a lifetime of learning. Considering the age in which he lived, the technology through which he wrote (pen and quill!) and the turmoil in which he fought, Calvin’s attention to every detail of every Greek verb is simply amazing. While reading his works are daunting and sometimes technical, one is always amazed at the way in which Calvin so clearly spoke as a tender pastor, relentlessly concerned for his people.

2. As a pastor, Calvin stands as one of the greatest of all times. I will give just a bit of evidence of this. Even though he fought valiantly on the cutting edge of theological controversy of his day, Calvin took the time to visit all of the sick and even wrote letters to the martyrs who were suffering under French rule. More than that, Calvin counseled compassionately those who were hurting and in despair, even visiting daily those who were sick or dying under his care.

3. Thirdly, Calvin’s vision for church planting was way ahead of his time. While most within the Reformation movement were concerned more with theological faithfulness, Calvin was burdened to begin as many churches as possible. Newer research is showing that more than ever before thought, Calvin’s church and academy in Geneva was responsible for literally planting hundreds of churches in France, Europe—and even one attempt as far away as Brazil! The Genevan Academy under Calvin’s tutelage continually reproduced impassioned Christ-loving pastors ready to go forth from Geneva and die for the faith.

4. Fourth, Calvin’s theology sunk into the daily lives of his hearers in an unusual way. Because of his fixation upon the glory of God, Calvin taught his followers that God must be glorified by every act of our daily lives! One example will suffice. Today, if you have a watch from Geneva (still the source of all of the very best watches, clocks, and timepieces) it is no doubt because Calvin taught his Genevan brothers 500 years ago to aspire towards excellence in all things for the glory of God.

5. Fifth, Calvin, by his very precision as a theologian, has inspired generation after generation of believers to forsake the error of “easy-believe-ism” as strive instead toward a full and rich theology of heart and mind. Some of the best scholar-theologians in history were inspired by the French Master himself; from the English Puritans to the Dutch Reformed; from the Westminster Divines to Jonathan Edwards; from John Owen of Britain to Benjamin Warfield of New Jersey; from the French Huguenots to the American Presbyterians; from pastors living today such as John Piper of Minneapolis to Mark Driscoll in Seattle—Calvin towers above them all and summons them upwards.

In the end, Calvin would probably be a little bit disturbed if not angry to hear of his followers being called “Calvinists.” I am guessing that he would have disdained that terminology. He had no desires or aspirations in this life for fame or glory and would be satisfied only that his followers were Bible-preaching, God-exalting Christians. Dying in May of 1564, Calvin’s final wishes were honored: he was buried in an unmarked grave in a simple pine box. His lasting testimony was that John the Baptist’s words be made manifest in his own life: “He must become greater; I must become less! (John 3:30). 


Recommended Reading for Beginning Students of John Calvin
• John Piper, John Calvin and His Passion for the Majesty of God. (Wheaton IL: Crossway Books, 2009). A simple and very short 59-page overview of Calvin’s life and ministry by one of the most popular pastors of today.
• Christopher Elwood, Calvin for Armchair Theologians. (Louisville KY: Westminster John Knox Press, 2002.) A delightful book with some hilarious cartoons (really!) overviewing the life and ministry of Calvin. This book is a good introduction, but at the end of the day, I wasn’t sure if Elwood was really a fan of Calvin or not.
• John Calvin, The Institutes of Christian Religion, Edited by Tony Lane and Hilary Osborne. (Grand Rapids MI: Baker Book House, 2004). This version is a significantly shortened version of the Institutes (thus the slightly altered title). In this condensed presentation, Lane and Osborne present Calvin’s teaching optimistically, that is, they leave out most of his more controversial teaches, especially his attacks on his opponents. For this reason, the book is a good enough sum of what he taught, while leaving out what he taught against.
 

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John Calvin: The Theologian. An Article by R.C. Sproul

07/08/2009 -

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What Does a Pastor Do on Vacation?

06/23/2009 -

I assume that many people think that pastors are strange people. Men who enjoy studying for a living (most people want to get done with school as fast as possible), preaching (most people hate public speaking), and hanging around hospitals and funerals must be a bit "off kilter." If you think pastors are strange, you're right. I admit it!

But let me be the first to tell you that pastors are also pretty normal people. Very normal in fact. Take my recent vacation for example. Much of our time was spent with family and friends, eating hotdogs, and downing soda (pop, for you northerners) by the gallon.

We did take in a few interesting sights while in the homeland of Ohio: We went to the President McKinley Memorial in Canton, a pretty cheap thrill for 5 bucks. The museam had dinosaurs which Elijah liked and a planetarium which Soriah liked. We also went to the Akron Zoo as well as a very quaint park call Tuscora Park near New Philadelphia.

Kelly and I both visited our aging grandparents. My grandfather is a legitimate war hero and fought at Normandy and the Battle of the Bulge. I asked him to tell the children the story of D-Day. Perhaps this may be the last time to hear this story from my grandfather's own mouth. We have to take every opportunity to enjoy these few remaining members of the "greatest generation."

My home church also threw us a impromptu party immediately after church on Sunday. Many people at Hudson Presbyterian Church stayed at the get-together until nearly 5pm. Wow. I was flattered by their interest in our new lives down here in Florida. I was surprised to hear that many of them follow our church on our podcasts and facebook.

Spiritually, my time on vacation was very fulfilling. I have been studying like a madman in preparation for our new sermon series "Creation and the Fall" which we are beginning this week. I have been using works by Wayne Grudem, Louis Berkhoff, Norman Geisler, and Jonathan Edwards for preparation. Also, I am slogging through John Calvin's great work "The Institutes of the Christian Religion" as I have been for serveral months now. This monumental work in the Reformed faith may be the single greatest influence in Protestant theology today. The book is so thick theologically as well as in length (over 1200 pages) that I have decided to read it slowly and purposely over a course of three years. I covered several chapters in my free time. Devotionally, I have been reading the Old Testament through and was afforded many opportunities to read the books of 1 and 2 Chronicles. As a pastor, I try to read the Scriptures first and foremost every day, before any other reading or work I have to accomplish in any given day. On the tail end of the trip I read through Revelation taking special note of the praise songs recorded in the heavenly scenes.

Finally, while on vacation, I want you to know that I prayed often for you, my people at Faith EPC. I took several "mini-retreats" while on vacation to pray for the staff, elders, deacons and worshippers belonging to this local expression of Christ's Body for which I have been given charge. There is not a day that this great responsibliity of prayer and preaching does not press down on me and challenge me to be a better man. Even when on vacation.

Can't wait to get back in the pulpit! See you Sunday!

Matthew

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...But WHEN you fast...

06/04/2009 -

Jesus had a spiritual secret that He used to sustain Himself during particularly difficult times in which the rigors of life and ministry were especially draining. It wasn’t something that He made a big deal about. It wasn’t something that He made a central point of His ministry. Nevertheless, He did not shy away from direct teaching about it, especially when this practice became the subject of controversy. It’s rarely something we talk about today (we practice it even less). What was it? Fasting.

Jesus’ most notable fast was during this desert temptation recorded in both Matthew and Luke. Both
accounts happen to take place in the fourth chapters of each gospel. Here we see Jesus preparing for His life of ministry. Yet incredibly, instead of fueling up, He fuels down. He drops His dependence on earthy sustenance, and increases his caloric intake of the Word of God.

During one crucial moment of temptation from Satan, the devil challenges Him to create His own bread using His divine powers as the Son of God. He refuses, offering instead what some may choose to adopt as a life principle: “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4). At other points in His ministry, Jesus downplays fasting, essentially stating, “Do it, but don’t make a big deal about it” (that’s my paraphrase of Matthew 6:16-18). Then he says something that we skip over often, “But WHEN you fast…” (NIV, direct quote, emphasis mine). Did you catch that?

Jesus taught with the assumption that fasting would if fact be a normal spiritual discipline in the Christian life. His purpose was not to discourage fasting, but rather to give guidelines for the attitude of the heart. For the early church too, fasting was considered not merely a formal part of their spiritual life, but more than that, a formative time. It was done when the church was called by God to either great discernment, times of deliberation, or the commissioning of mission workers. Consider Acts 14:23, “And when they had appointed elders for them in every church, with prayer and fasting, they committed them to the Lord in whom they had believed” (ESV).

Fasting is a gift of God, a tool of spiritual formation, by which we deprive ourselves of all human temptations and inclinations, so that we may be filled with the Spirit in greater measure, and thereby become more sensitive to His call and direction. In this crucial time of economic challenge, perhaps this might be a moment when you would consider emptying yourself from your normal human dependencies in order that you may be filled in a fuller measure with an understanding of God’s will.

For some, a fast can be a simple as skipping a single lunch break to read the Word. Others may consider fasting for a whole day or more. The time period is not essential. Don’t try anything that would hurt you. And remember, there are specific times in our lives when the people of God must be especially given over to prayer and submission to the will of God. For Faith Church, this may be one of those times.

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Pastors With Purses? The Role of Women as Teaching Elders

05/13/2009 -

Recently, the Presbytery of Florida (our regional body) was asked to study the role of women in church leadership, specifically the question of whether or not women should assume the role of teaching elder (pastor) in the local church. In our recent Presbytery meeting last weekend, we voted to sustain our current position, that is, the complementarian position (see below). In order to help our own elders (the session) study this issue, I prepared these notes in outline form of my own understanding of this complex issue.

Female Leadership in the Church
A Defense of the Complementarian Position—Outline
Pastor Matthew Everhard

I. Definitions of Orthodox Positions

•    Complementarian: Men and women are created equal in value; and yet distinct in role. God ordained that men and women would each have unique gifts and abilities; among them is the male’s leadership role in the church and home. This view holds that men alone are to hold the position in the Church of Teaching Elder.  This is the traditional position of Reformed Theology.

•    Egalitarian: Men and women are created equal in value and equal in role. God created men and women as virtual equals in all things. This position can be summarized with the motto, “Whatever a man can do, a woman can do.”  This position is non-traditional in Reformed Theology, but gaining ground.

II. Definitions of Unorthodox Positions

•    Heirarchical: Men are created superior to women in value and/or role. This position is rejected in Reformed Theology.

•    Hyper-Feminist: Women are created superior to men in value or role. This position is rejected in Reformed Theology.

III. Thesis: This brief outline will summarize the primary arguments that advance the orthodox complementarian position above. We will show that this is the understanding of biblical doctrine, the practice of the early New Testament Church, and the historical position of Reformed/Presbyterian churches.

IV. Arguments in Favor of Complementarianism:

1.    The primary hermeneutic of Reformed Theology holds that Scripture is the ultimate authority for faith and practice. For this reason, Scripture is to interpret Scripture (cf. WCF 1.9). Because there is no higher authority on which to base our understanding of difficult texts or dilemmas, these questions are to be interpreted in light of the most clear biblical passages. The most clear passages that speak to the issue of female church leadership are the following:
a.    1 Timothy 2:11-3:5:  A woman should learn in quietness and full submission. 12I do not permit a woman to teach or to have authority over a man; she must be silent. 13For Adam was formed first, then Eve. 14And Adam was not the one deceived; it was the woman who was deceived and became a sinner. 15But women will be saved through childbearing—if they continue in faith, love and holiness with propriety. 1Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. 2Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, 3not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4He must manage his own family well and see that his children obey him with proper respect. 5(If anyone does not know how to manage his own family, how can he take care of God's church?)
b.    1 Corinthians 13:22-35.  As in all the congregations of the saints, 34women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. 35If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.
c.    Because these passages are explicit (women are not permitted to have teaching authority over men), the “burden of proof” lies in the court of those who would show that teaching eldership is also opened to women.

2.    Those texts in which Paul enumerates the “requirements” of eldership stand unequivocally in favor or male leadership. The Greek pronouns Paul employs when listing the qualifications of eldership are male and thus these regulations stand firmly in the complementarian camp. Those primary texts are
a.    1 Timothy 3:1-7.  Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. 2Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, 3not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4He must manage his own family well and see that his children obey him with proper respect. 5(If anyone does not know how to manage his own family, how can he take care of God's church?) 6He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap.
b.    Titus 1:6-9. An elder must be blameless, the husband of but one wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7Since an overseer is entrusted with God's work, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
i.    The argument that male pronouns in Greek can be gender inclusive is ruled out by 1 Timothy 3:2 and Titus 1:6 which make it clear that the candidate being described is a man. Furthermore, gender inclusive pronouns are usually restricted to plurals and not third person singulars as above. In this case there can be no mistaking the fact that Paul is speaking exclusively of men.
ii.    We note that these texts are also prescriptive and not merely descriptive. That is, these MUST be the qualifications by which elders are discerned and selected.
iii.    If women are to be considered for the offices here described by the Apostle, Scriptural texts must be offered to demonstrate that the above are overruled. As no such overruling texts exist, male eldership must continue to be the standard for the Church.

3.    The Creation order suggests both equality in value and yet distinction in role for males and females as the complementarian position suggests.
a.    Human value is equal as both male and female are created in the image of God (Genesis 1:26-27; 5:1-2).
b.    In marriage, they are “one flesh” underscoring their equality in value (Gen 2:24).
c.    Yet, as first created, the male (Adam) stands with the unique responsibilities of the firstborn including responsibility over the estate (Gen 2:15-20).
d.    Eve was designed as the “helper” to Adam (Gen 2:18-22). This suggests subordination without any hint of degradation. Also, 1 Corinthians 11:9-9.
e.    Adam’s leadership is ratified again in the curse pronounced after the fall (Genesis 3:16) as God states to Eve “your desire will be for your husband, and he will rule over you.”

4.    The Creation order emulates the Trinity. Complete equality in personhood; and yet distinction and subordination in role is apparent in the godhead.
a.    The three persons of the Trinity; Father, Son, and Holy Spirit are equal in majesty, perfection, holiness, excellence, eternality etc. and yet maintain distinctions in role.
b.    The Son saw no belittlement in His divine status as subordinate to the Father in role (John 14:28).
c.    Nor the Spirit in subordination to both Father and Son (John 15:27, 16:13-15).
d.    Marriage itself is compared to the godhead in Ephesians 5:22-33.
e.    Therefore those who would argue that subordination in role demands or implies differentiation in value must also quibble with the orthodox doctrine of the Trinity which maintains subordination and equality.

5.    Jesus Christ, when choosing the twelve disciples, and having prayed vigorously concerning the matter (Luke 6:12-16), chose only men. These disciples would become the Apostles, on whose shoulders the witness the “apostolic authority” of church teaching rests.
a.    Jesus, as Son of God, was not afraid to be counter-cultural in order to stand for the truth.
b.    Jesus, as Son of God, did in fact go against the culture of the day often, even when it brought persecution. Jesus stood against the culture of His day on the issues of healing on the Sabbath (Mark 1:21-17), temple vendors/exchangers (John 2:14-17), eating with sinners (Matthew 9:11), and washing before eating (Mark 7:1-23) to name a few.
c.    We note especially the way that Jesus broke cultural expectations in reference to women! Especially by
i.    Befriending them (John 4:7ff.)
ii.    Speaking publically with them (Luke 7:12ff.)
iii.    Loving them as sisters (Luke 10:38-39)
iv.    Teaching them theology (Luke 10:38-42; 23:27-31; John 20: 10-18).
v.    Commissioning them as the first witnesses to the Resurrection (Matthew 28:1-10).
d.    Jesus, then, did not use “the culture of the day” to support His selection of only men. When teaching on gender matters in general, Jesus referred not to cultural mores, but to the Creation design itself (Matthew 19:5; Mark 10:7-8).
e.    The “culture of the day” argument does not bear weight for Paul’s epistles either. Both Jesus and Paul were willing to die for their convictions and would not have allowed “culture” to shape their views on such important matters.
i.    Paul, too, spoke of the creation order for gender roles rather than cultural factors. (Cf. Eph 5:31; 1 Timothy 2:14; 1 Corinthians 11:7-9).

6.    The teachings and practices of Jesus and Paul on this matter stand in accord with the Old Testament Law, having prescribed male leadership exclusively for the priesthood (Exodus 28-29; Leviticus 8-9).

7.    Male leadership in the family is explicitly compared to the manner in which Christ relates to His Church in Ephesians 5:22-33. In this passage, Paul underscores role distinction within the genders and yet upholds the dignity of both leadership and submission.
a.    Indeed, leadership implies a willingness to die for the led, just as Christ bled and died for the Church.
b.    Because of this sacrifice, the value of the subordinate is not negated but reinforced.

8.    Aside from these biblical arguments, at least two other weighty factors can be considered to support the complementarian position.
a.    Argument from nature: While men and women are clearly created equal in value, nevertheless there appears to be some roles to which  men are prone, gifted, and naturally excel above women (i.e. fighting off a home intruder), just as there are some areas to which women are prone, gifted, and excel above men (nurturing children and infants.) Church and family leadership are two such roles that men incline towards naturally.
b.    Argument from history: The historical position of most Christian leaders throughout the centuries favors almost overwhelmingly the complementarian position. Such advocated include but are not limited to Augustine, Luther, and Calvin.
i.    The complementarian position is the overwhelming majority position with Reformed/Presbyterian Churches with the exception of the most liberal mainline denominations.
ii.    The egalitarian position, as such, represents a theological novelty within the Visible Church in general and the Reformed Church specifically.

V. Conclusions. For the above reasons, we find that women may NOT assume the role of teaching elder, but MAY assume the following prerogatives within the Church:
1.     Shared corporate worship
2.     Teaching/leadership amongst other women
3.     Teaching/leadership over children and teens
4.     Staff positions
5.     Studying and learning theology
6.      Prayer
7.      Participation in the Sacraments
8.     And a multiplicity of other leadership and service roles aside from teaching men and assuming the right to the office of Teaching Elder (1 Timothy 2:12).



 

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A Mother's Day Poem for Kelly

05/05/2009 -

Men: When is the last time you did something beautiful and wonderful for your mother or your wife (the mother of your children!) This year, I was inspired to tell my wife how I feel about her since she is the best mother I know (well, next to my own mother of course). Here goes!

A Mother’s Day Poem for Kelly

I look back now to that day and that time

when I became yours and you became mine;

your white wedding dress etched in my head,

you walk the aisle towards me the day that we wed.

With flowing white train also in tow

gliding ov’r petals of roses below.

Step after step your gentle feet crept;

closer t’the altar where I stood inept

peering at beauty defined by your gaze

o’whelmed with thankfulness, wonder, and praise

to God the Maker and Creator of all

holding my breathe I tried not to fall.

Finally your father gave over your hand;

we exchanged rings at the pastor’s command.

Facing each other right square now we step;

your smile dethrones the tears that you wept.

And then in the presence of God and of man

we took oaths and vows under strict reprimand

that should come illness, poverty, death

we’d leave not the other until our last breath.

And if that day were not too sweet to bear,

two years later and another was there;

a child, an infant growing inside you

a sweet little girl, and beautiful like you.

And but a blink later, another life joy

Conceived and growing inside you: a boy!

Two children now; again my pride swelled.

your courage in childbirth was unparalleled.

A family you’d given me; I desire no other

I love you dear Kelly as both wife and mother

of the children you’ve given me, permitted by God

your work, your labor, your love I applaud.

Together the four of us live, strive, and love

To honor and glorify our Father above

And filled with His Spirit guiding our way

We seek to honor Him day after day.

And so we are blessed beyond counting I cry

by God and His Christ who draw us still nigh

to each other; our love was pure from the start

and ever will be: “till death do us part!”

M.V.E. May, 2009

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The Church’s Vital Organs: What My Experience as a Northerner Taught Me About Tough Financial Times

04/16/2009 -

Lifetime Floridians might not know the feeling of being cold, really cold! But if you are like me and are from the north (i.e. Ohio, Michigan, Pennsylvania, New York) you have probably experienced the feeling of the beginning stages of hypothermia at least once in your lifetime. Perhaps you had to walk two miles to school, up hill (both ways!) during a rough January. Or perhaps you played out in the snow as a child until you realized that you couldn’t feel your toes anymore in a February blizzard.

The human body is an amazing thing. When it becomes really cold, it automatically begins to conserve the blood in the vital organs such as the brain, heart, lungs etc. On the other hand, the body seems to know what parts are expendable. The fingers and toes are the first things to go numb because the body intrinsically knows what parts it could do without if it had to. And so our hands and feet yield their lifeblood to the more necessary functions.

In this difficult financial time, there is no doubt that your household has had to make do without certain luxuries. Perhaps eating out is the first thing to go in order to make sure that the mortgage gets paid. It’s the hypothermia effect taking place in your wallet. Perhaps the satellite dish gets shut off for a while so that the fridge stays filled. We will do what we have to in order to stay alive.

The church, too, has to make adjustments during these financial difficulties. Because we have budget constraints brought on by the economy, we too are making those decisions that reveal where our “heart” is (pun clearly intended). As a pastor, here are a few things that I believe we should never compromise.

1. The gospel message. No matter how challenging the times may be, you can be sure that Faith Evangelical Presbyterian Church will continue to faithfully expound the gospel message of Jesus Christ’s life, atoning death, and resurrection. We need practically no external devices to make sure this happens. Our priorities here will never change. A preacher, a Bible, and the willing hearts and minds of the people to listen are all that is necessary to preach on. May God’s Spirit guide us as we advance the Kingdom through His Word.

2. Our commitment to missions. One of the easiest ways to shave off expenses would be to minimize our mission support. But while it may be the easiest choice, it probably wouldn’t be the most faithful. Expect Faith Church to continue a strong emphasis on evangelism at home and abroad. We believe that our missionaries are part and parcel of our Church and want them to be as equipped and supplied as possible.

3. Our youth ministry. We believe that the young people are not only “the next generation,” they comprise THIS generation as well. For many years, the young people of this church and our community have enjoyed the dedicated work of a committed staff, adult volunteers, and a Christ-centered program. I can’t see this ever changing.

4. Our worshipping identity. Sunday morning and Wednesday nights are two of our identifying marks as a Church. As each body of believers has its own local flavor and style of worship, so also Faith Church has found a wonderful balance between the freedom of contemporary worship and the majesty of a traditional worship experience. My prayer is that our worship times will continue to be God-exalting, awe-inspiring and life-changing.

5. Compassion ministries. Our purpose, as Isaiah expressed it, is to bind up the broken-hearted. For this reason, my ardent desire is that Faith Church will continue to serve as a compassionate hospital for wounded sinners. May we always be the kind of people that are a lookout post for the lost, a care-provider for the sick, and a tender shoulder for the broken.

When the vital organs of the church body are identified, no amount of financial deep-freeze can change who we are!

Pastor Matthew

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Repent or Perish: Thoughts for Good Friday from Luke 13:3.

04/09/2009 -

When I served as a missionary in Africa during the months after I graduated from Malone College in 1999, I lived in a land where water was plentiful—but extremely dangerous. One swig of the well water, or even fresh running water from a stream would leave a mortal American bound to the facilities for days.  We purified water with tablets, filters, and even the sun. In one method, we painted one side of a 2-liter plastic bottle with a reflective black paint. Then, we filled the bottles with water, and set them on the roof for five days. Amazingly the sun, reflecting off the black paint, would purify the water of all harmful bacteria.

In this article, especially since we are approaching Good Friday, I would like to focus on the discipline of repentance. I say that repentance is a discipline on purpose—because it is difficult and rigorous.

The Apostle John describes it this way, “If we say that we have no sin, we deceive ourselves and the truth is not in us. But if we confess our sins, He is faithful and just to forgive our sins and cleanse us from all unrighteousness” (1:8-9 ESV). True repentance, you see, means more than a mere admission that we have sin in our lives in general terms. Rather, Biblical repentance means laying our sins out particularly and specifically before God in order that (like the bacteria in the water) God might decontaminate, destroy, remove, and sanitize our sin by His presence.

Jesus made His expectation for us clear: repentance is a serious deal. In fact, one time Jesus went so far as to say “unless you repent, you will all likewise perish” (Luke 13:3 ESV). Perish? Are you sure? This week, go back and read the context of His statement: what prompted Jesus to say these strict words? What situation was Jesus responding to that He would speak so strongly? But more than that, ask “What are some ways that I can practice the discipline of repentance during this Holy Week?”

Jesus says “Repent or perish.” True enough, if repentance were mere child’s play, the cross would be unnecessary. If repentance was like the apology of many children—a simple ‘I’m sorry’ to mom and dad knowing he will still get a nice dinner whether or not he really “means it”—the whole thing would amount to a charade. A mere formality. What then could we make of the cross? I suppose it would be some over-the-top demonstration, though I’m not sure of what kind. If hell were not on the line because of our wickedness, why would God the Father put His Son through hell on the cross to atone for us? No, sin is serious, the cross is deadly serious, and repentance is a grave matter as well.

Let me give you one practical way that you can repent more intentionally this month: Confess your way through the 10 Commandments daily. In fact I have them printed in the front flap of my Bible, one or two for each day of the week. If you focus on just one commandment per day you will find that your times of confession are greatly enhanced. Really take your time though. You may even want to journal specific confessions under the heading of each commandment. For example you might take the second commandment and list all of the people, possessions, and pleasures that you have put before the love of God lately. This is hard work, but desperately needed. Far too many Christians do not live intentionally introspective lives.

Having confessed regularly and with thorough attention to your fallenness, you will find that your spirit grows in love, prayer, and compassion. Most of all, you will begin to see that the radiance of God’s love will purify you more completely than the rays of the sun ever could.

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Something Good in the News! (Finally)

03/29/2009 -

I was utterly shocked to read Time Magazine’s recent edition containing the “Ten Ideas that are Changing the World Right Now” (March 23, 2009). I expected to read the usual gibbering from a liberal news source. Not this time. You will never guess the #3 idea sweeping through the world right now that is changing the course of human history: a rediscovery of Calvinism! (As an evangelical Presbyterian, I was shocked to see a concession to a Christian idea at all from the media, much less one with such theological substance, depth, and nuance.)

The kind of Christianity that is making the most difference in the world right now, suggests David Van Biema, is a rediscovery of the majesty, glory and holiness of God. Apparently, we are now seeing a generation rising up that cries out for a supreme, all-satisfying Savior. “Calvinism,” as we know, is nothing more than biblical doctrine well understood. To say it another way, Calvinism is the systematic attempt to understand the full scope of biblical truth, advanced by the great reformer John Calvin and his followers (such as modern day Presbyterians). Calvin’s doctrine—a far cry from the “evangelly-fish,” no-depth, watered-down Christianity of Joel Osteen and other popular pastors and writers recently—boasts of a God that stands transcendent above Creation, guiding human history (yes, including your life) towards His own invincible ends.

Van Biema writes in part…

Calvinism is back… John Calvin's 16th century reply to medieval Catholicism's buy-your-way-out-of-purgatory excesses is Evangelicalism's latest success story, complete with an utterly sovereign and micromanaging deity, sinful and puny humanity, and the combination's logical consequence, predestination: the belief that before time's dawn, God decided whom he would save (or not), unaffected by any subsequent human action or decision.

Calvinism, cousin to the Reformation's other pillar, Lutheranism, is a bit less dour than its critics claim: it offers a rock-steady deity who orchestrates absolutely everything, including illness (or home foreclosure!), by a logic we may not understand but don't have to second-guess. Our satisfaction — and our purpose — is fulfilled simply by "glorifying" him. In the 1700s, Puritan preacher Jonathan Edwards invested Calvinism with a rapturous near mysticism. Yet it was soon overtaken in the U.S. by movements like Methodism that were more impressed with human will. Calvinist-descended liberal bodies like the Presbyterian Church (U.S.A.) discovered other emphases, while Evangelicalism's loss of appetite for rigid doctrine — and the triumph of that friendly, fuzzy Jesus — seemed to relegate hard-core Reformed preaching (Reformed operates as a loose synonym for Calvinist) to a few crotchety Southern churches.

No more. Neo-Calvinist ministers and authors don't operate quite on a Rick Warren scale. But, notes Ted Olsen, a managing editor at Christianity Today, "everyone knows where the energy and the passion are in the Evangelical world" — with the pioneering new-Calvinist John Piper of Minneapolis, Seattle's pugnacious Mark Driscoll and Albert Mohler, head of the Southern Seminary of the huge Southern Baptist Convention. The Calvinist-flavored ESV Study Bible sold out its first printing, and Reformed blogs like Between Two Worlds are among cyber-Christendom's hottest links.

Like the Calvinists, more moderate Evangelicals are exploring cures for the movement's doctrinal drift, but can't offer the same blanket assurance. "A lot of young people grew up in a culture of brokenness, divorce, drugs or sexual temptation," says Collin Hansen, author of Young, Restless, Reformed: A Journalist's Journey with the New Calvinists. "They have plenty of friends: what they need is a God." Mohler says, "The moment someone begins to define God's [being or actions] biblically, that person is drawn to conclusions that are traditionally classified as Calvinist." …

Calvin's 500th birthday will be this July. It will be interesting to see whether Calvin's latest legacy will be classic Protestant backbiting or whether, during these hard times, more Christians searching for security will submit their wills to the austerely demanding God of their country's infancy.

Wow. Not bad for a secular news source. In fact, it is rather astounding. One wonders, though, how this rediscovery of biblical doctrine could be anything less than #1 on Time’s list. Ironic, isn’t it, that the #1 idea “changing the world right now” is that one’s job is one’s most secure asset. Unfortunately, Time Magazine can’t resist the temptation to give another kickback to good old self-reliance. I guess we Calvinists still have some work to do.

We can only hope that the “new Calvinism” about which Van Biema writes is nothing other than the “old Calvinism.” If this is the case, a whole generation of Americans may soon be introduced to the greatness of a God who not only loves you, created you, and can save you from all of your sins, but who also has a definite plan for your life, indeed a plan for all of human history.

(Find the full article here) http://www.time.com/time/specials/packages/article/0,28804,1884779_1884782_1884760,00.html

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Copies of Pastor Matt's Book On Sale Now

02/19/2009 -

In honor of Sanctity of Human Life month, copies of my book "Abortion: The Evangelical Perspective" are on sale for $10 in my office. Please feel free to grab one; its a decent read with a really ugly cover. Briefly, this book focuses: on the foundation of our faith and ground rules for debate, a historical discussion of the Christian perspective on abortion, a biblical exposition of relevant texts that address the issue, answers to common objections from pro-choice advocates, and practical steps to be more pro-life.

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Ten Books Every Christian Should Read Before They Die

02/19/2009 -

Last week in my sermon I noted that the great book The Screwtape Letters, a fictional account of the dialogue between two demons, was one of the top ten books every Christian should read before they die. This got me thinking, what books would I recommend to readers who are interested in deepening their walk of faith? Prompted by this question, I began to make a composite list based on several categories (see below). What I have put together is NOT the 10 greatest books of all time. I am not sure I would be able to make such a list, having so many classics yet to read myself. Rather, I think this list would be better titled “Ten Pretty Good Books That Are Definitely Worth Your While.” Here then is my ever-changing list of what to read if you are hungry for a good book this spring. (Note: I reserve the right to change my list of great books often!)

[Level of Difficulty Ratings: 1 =easy, 2 =moderate, 3 =hard, 4 =laborious]

Fiction

The Screwtape Letters, by C.S. Lewis. This is the fictional account of the letters written between two demons regarding how to temp human beings. This book contains amazing insight into why we are tempted the way we are. Difficulty = 2

Alternate fiction choice: The Great Divorce, also by C.S. Lewis. This work describes the fictional account (obviously) of a group of residents in Hell who take a brief bus tour into Heaven. Most choose to remain in Hell. You’ll love to discover why they make that choice. Difficulty = 2

Theology

The Institutes of the Christian Religion, by John Calvin. This is perhaps the greatest work of theology ever written; certainly the hallmark of Reformed/Presbyterian theology. There is a great, edited and abridged work by Tony Lane and Hilary Osborne that makes this monumental work much more readable for average people if you do not want to wade through the massive volume translated by Henry Beveridge. Difficulty = 4

Alternate theology choice: What is Reformed Theology? by R.C. Sproul. If you have heard my talk about “Reformed” theology and wonder what in the world I am talking about, please avail yourself to this book which is a great, modern introduction to our faith by an acclaimed Presbyterian pastor, professor, and writer. Difficulty =2.

Biblical Studies

The Cost of Discipleship, by Dietrich Bonheoffer. While not technically an exegetical work, I included this classic here because all true biblical study should be forged and tempered in the fires of real-life application, often in the midst of suffering. This courageous Lutheran pastor conspired against Nazi Germany, before his execution, leaving us this monumental work primarily focusing on texts from the gospels.

Difficulty = 2

Autobiography

The Confessions, by Saint Augustine. The “confessions” are the personal prayer journalings of the greatest Christian thinker (outside of the Bible) until the Reformation. Difficulty = 3

Spiritual Disciplines/The Devotional Life

Desiring God, by John Piper. This work is a wonderful work on making God the supreme treasure of our lives. See how Piper masterfully weaves the supremacy of God into all aspects of the believer’s life: prayer, worship, missions, marriage, giving, etc.

Difficulty =2

Celebration of Discipline, by Richard Foster. Written by a modern day Quaker, Foster provides an excellent introduction to the “disciplines” of the Christian faith; worship, prayer, fasting, confession, praise, solitude, silence, etc. Difficulty = 1

History

Jonathan Edwards; A Life, by George Marsden. The best, most complete biography I have read on this great American puritan theologian from the First Great Awakening. Difficulty = 4

Prayer

The Valley of Vision.  This is a precious collection of deep prayers by various Puritan authors. The introduction to the book lists many of the puritans from whom the prayers are drawn, but does not cite the authors as you read each prayer. This is probably better since we should view these intercessions as true prayers and not necessarily literature as such.  Difficulty = 1

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Discarding Humans: What’s Wrong with This Picture?

02/12/2009 -

This morning I read this article in the Tampa Tribune (reproduced in its entirety below). It was absolutely shocking. While most of our consciences have unfortunately been numbed to the chilling reality of abortion in this nation and around the world, reducing our rhetoric to statistics anecdotes and sound bites, the disturbing gravity of this article completely disturbed my spirit this morning and has nauseated me since.  In this article, the author recounts the events that led to the revocation of the medical license of Pierre Jean-Jacque Renelique. Apparently in an abortion gone awry, Renelique was not present when an intending abortion recipient 18-year old Sycloria Williams went into labor. Ironically, Relinque was attending to another woman in another location who nearly bled to death. (President Obama said recently that abortion protects “women’s health.” An assertion I would certainly refute, as do the clear facts of this case).  Notwithstanding this “glitch,” one of the clinic owners (mysteriously unnamed in the story) went ahead and cut the umbilical cord of the live-born child, subsequently discarding the little girl in a plastic biohazard bag.

What really stuns me is the closing line of Elaine Silvestrini’s story. She writes, “The cause of death is listed as extreme prematurity.” Extreme prematurity? One wonders if a certain plastic bag had any role in the death of the child posthumously named Shanice.

Perhaps murder charges ought to be filed? You be the judge.

            --Pastor Matt

By ELAINE SILVESTRINI, The Tampa Tribune

Published: February 7, 2009

TAMPA - The Florida Board of Medicine has unanimously voted to revoke the medical license of a doctor involved in a botched abortion.

Physician Pierre Jean-Jacque Renelique refused to talk to reporters after the Friday morning hearing at the Tampa Airport Marriott, ducking into a men's restroom to avoid television cameras.

Officials say Renelique worked at an abortion clinic outside Miami that was supposed to perform an abortion on 18-year-old Sycloria Williams, who was 23 weeks pregnant. But the doctor didn't arrive on time, and Williams went into labor and delivered a live baby girl.

Officials say one of the clinic owners who has no medical license cut the umbilical cord. Williams says the woman put the baby in a plastic biohazard bag and threw it out. Police recovered the decomposing remains in a cardboard box a week later after getting anonymous tips.

The state attorney's homicide division is investigating, though no charges have been filed. The case has riled the anti-abortion community, which contends the clinic's actions constitute murder.

"The baby was just treated as a piece of garbage," said Tom Brejcha, president of the Thomas More Society, a law firm that is also representing Williams. "People all over the country are just aghast."

The state Department of Health says Renelique committed malpractice by failing to ensure that licensed personnel would be present when Williams was there, among other missteps.

Renelique's attorney, Joseph Harrison, told the medical board his client was on his way when he was called on "an emergency bleeder, ... a woman who could have bled to death in another facility."

Williams' attorney, Tom Pennekamp, said he hopes the board next turns its sights on the clinic, which he said was still operating. He said he filed a lawsuit against Renelique and the clinic last week.

Even those who support abortion rights are concerned about the allegations.

"It really disturbed me," Joanne Sterner, president of the Broward County chapter of the National Organization for Women, said after reviewing the administrative complaint against Renelique. "I know that there are clinics out there like this. And I hope that we can keep women from going to these types of clinics."

At 23 weeks, an otherwise healthy fetus would have a slim but legitimate chance of survival. Quadruplets born at 23 weeks last year at the Nebraska Medical Center survived.

An autopsy determined Williams' baby - she named her Shanice - had filled her lungs with air, meaning she had been born alive, according to the Department of Health. The cause of death was listed as extreme prematurity.

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Your Sin and Mine: Scandalous Gossip Within!

02/04/2009 -

I know you won’t admit it, but we all like to hear about other people’s failures from time to time don’t we? Especially if it’s juicy: “juicy” being defined as those sins that would make a great TV movie or novel—lust, power, greed, sex, and avarice gone wild. I know that this is true by the way we consume our news media. Consider the attention given to people like Bill Clinton, Roger Clemens, OJ Simpson, Elliot Spitzer, Brittney Spears, Rod Blagojevich and many others. Each of these stories gobbled up TV segments and front-page placement like pop-culture black holes. Public sin makes for good ratings.

But what about those sins that are not quite so “entertaining.” What about the egregious, shocking, and dangerous vice of: (drum role please) prayerlessness. What!? Failing to pray, you say? I can almost hear the objections now: I know I get busy from time to time, and I have a lot on my plate, but to say that not praying often is a SIN, well, that’s too much!

And yet here it is in 1 Samuel chapter 12. Let me catch you up on the context. Samuel is the “judge” of Israel. The judges in those days were those men (and at least once, a woman) who were the moral, spiritual, and prophetic guides of the nation before the era of the kings. Well, Samuel’s responsibility in chapter 12 is to warn the nation of Israel against cultural accommodation. You see, the people of Israel wanted to be just like the other nations and have a king of their own. (We can almost hear a juvenile tone in their voice, “But so and so has one…”).

Then, having rebuked the nation for their copycat ways, Samuel is asked by the people to, “Pray for your servants to the LORD your God, that we may not die for we have added to our sins this evil” (12:19). Samuel’s response is stunning, “Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you, and I will instruct you in the good and the right way” (12:23, emphasis mine). Samuel has articulated the first and second priorities of the minister: prayer and preaching.

Let’s discuss this concept of the sin of prayerlessness that Samuel fought so urgently against. We know that Samuel was given the spiritual authority over Israel in the sense that he represented God to the people. Nevertheless, he also represented the people to God. Thus, the first implication we can draw from this text is this—at least for pastors, to fail to pray for our people is regarded by God as an abdication of pastoral duty and a first step into sin.

But what is true for the preacher is also true for the elder and the deacon. In our Reformed ecclesiology, the elders share the pastoral burdens for the congregation with the minister. Deacons too, are devoted to the ministration of the sick, lonely, and afflicted. Thus prayerlessness again is a great omission for church officers.

So, could prayerlessness also be sin for those in the pews? Indeed, I think it is. Sin, according to the Westminster Confession of Faith, is “any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature” (LC, Q.24). Prayer is obliged in Scripture not only for the caregivers of the people of God, but is also assigned to each and every person that claims the Name of Christ. Consider the following samples of prayer commands: “Love your enemies and pray for those who persecute you” (Matthew 5:25); “Devote yourselves to prayer” (Colossians 4:2); “Pray in the spirit” (Ephesians 6:18); “Pray continually” (1 Thessalonians 5:17)—all of these texts are in the imperative, the Greek formulation of command. Thus if Jesus (or even Paul or other writer) issues an authoritative instruction to the people of God to pray, the failure to do so results in a person’s deviation from the path of obedience.

I wonder when the last time a person’s lack of prayer spawned national attention? I wonder when the last time whispers of prayerlessness provoked cries of Say it ain’t so Joe!  I wonder when the last time a prayerless pastor, elder or deacon was exposed on Dateline NBC. I wonder when the last time a person confessed “intercessory degeneration” before receiving communion? I wonder when the last time a youth pastor was fired for “gross imposition of spiritual inertia.” You get the idea. The sin of prayerlessness is nowhere near as exciting to talk about as some of its more carnal counterparts.

So the next time we mumble a justification about being too busy to pray let us consider the gravity of our excuse. But above all, remember the good news of the gospel—no matter how many times we fail, no matter how many times we fall “the blood of Jesus Christ cleanses us from all sins” (1 John 1:7).

Press on!

Pastor Matt

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What Is the Meaning and Purpose of Baptism?

01/15/2009 -

As Reformed people, we practice two sacraments, the Lord’s Supper (or communion) and baptism. Both are an amazing and vivacious event in the life of the Church. The reason for our excitement around these two events is that we believe they are both a sign and a seal of God’s covenant promises. Let me explain what I mean by these two words.

As signs, baptism and the Lord’s Supper are tangible expressions of Christ’s atoning work. In short, they are the gospel in symbolic form. Baptism pictures Christ’s achieved redemption for us by reminding us of our own participation in His death (going down into the waters) and resurrection (being raised up to new life).  Thus every time we baptize an infant or adult we are preaching the gospel of the life, death, and resurrection of Jesus Christ. You can see Paul’s explanation of this truth in Romans 6:3-7.

But more than that, we also believe that baptism “seals” believers with the promises of God. It is not merely a memorial of what has been done in the past, but we believe that God also does something in the process—namely believers and their children are marked as the covenant people of God. This involves a mysterious movement of the Holy Spirit, separating us as Christian families, Holy unto the Lord.

John Calvin wrote, “The final advantage which our faith receives from baptism is that it assures us, not only that we are ingrafted into the death and life of Christ, but that we are united to Christ himself as to be partakers of all his blessings. He consecrated and sanctified baptism in his own body (Matt 3:13), so that in it he could have the strongest possible bond of union and fellowship with us.”[1]

Who Should Be Baptized? Clearly the answer to that question is “anyone who belongs to Body of Christ.” Of course, the examples of baptism in the New Testament are all adult converts. That is to be expected since the New Testament records the first generation of believers being saved and coming to faith. But the book of Acts also records several “household” baptisms. (See for example the conversion of the Philippian jailer and Lydia in Acts 16). If Luke the author of Acts had meant that just the spouse of the convert was baptized too, he would have said that. However by implication of the use of the word “household” it can be reasonably assumed that children were also included.

The inclusion of children in the new covenant sign (baptism) accords with the inclusion of children in the old covenant sign (circumcision). The connection is made clear in Colossians 2:11-15. In the old covenant, the inclusion of children as the covenant people of God was made explicit in passages such as Deuteronomy 29:10-15. In fact the new covenant sign of “grace” is even more “gracious” since now not only infant boys receive the sign but girls as well. Nevertheless, we see baptism as more than just a thing that God does for an individual at the moment they get wet, but we see baptism as a participation in Christ’s work for the whole community of the Church. It is this understanding of a community-wide consecration that separates us, I believe, from those Christian traditions that emphasize the individual person getting baptized on a given day.

What DOESN’T Baptism Do? While baptism is a wonderful sign of God’s completed work through Christ and also a powerful Spirit-enmeshed seal of His work, we do recognize its limitations. For one thing we do not believe that baptism actually saves (or regenerates) anyone. The Westminster Confession spells this out for us when it states, “baptism is not inseparably connected with God’s grace and salvation. One can be saved and reborn without baptism, and, on the other hand, everyone who is baptized is not therefore unquestionably reborn” (WCF 28:5). For this reason Presbyterians and Reformed people such as ourselves have held a distinction between water baptism and what the gospels called the baptism of the Holy Spirit (Mark 1:8; Acts 1:15, 11:16). Francis Schaeffer wrote, “In regard to baptism, we who are Presbyterians, are interested primarily not in the water baptism but in the baptism of the Holy Spirit, which takes place when the individual accepts Christ as his personal Savior.”[2] The beauty of water baptism is that it points forward (or in many cases backward) to that wonderful moment when a person, captivated by God’s irresistible grace, submits their life to the glory of God.

In fact John the Baptist pointed towards something greater than water baptism when he himself said, “I have baptized you with water, but he will baptize you with the Holy Spirit.” Here we need to do a bit of a word study. The Greek word baptizo and its derivatives originally meant immersion, dousing, dunking, submerging, splashing and sprinkling. In all cases, the idea is that Christ through the mighty and irresistible work of the Holy Spirit would fill, cover, and overcome the elect with love and grace. So again we see baptism, even of our smallest covenant people, as a wonderful outward sign of what only God can do as a renovating work in our hearts and lives.

When we baptize infants, children, teens and adult converts, we are participating in something ancient, wonderful, powerful and much greater than any one single person. We are making a communal statement of full reliance on the grace of God, which works in us before we even begin to respond to Him. In short, we want our entire congregation to be covered and soaked by the indefatigable promises of God.

Yours in Christ,

Pastor Matthew

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A Biblical, Theologically Precise Bed-Time Prayer for Children (That Tickles!)

01/08/2009 -

I don’t know about you (if you are a parent), but my prayer times with my children as they tuck into bed are absolutely precious to me. I grew up in a family where praying at night was something we did together each and every night, albeit the same prayer over and over again, word for word.

I pray for a variety of things with my children at night: sometimes “now I lay me down to sleep” by wrote memory concluding by saying John 3:16 together; sometimes by praying spontaneously with them for their lives, calling, future spouses, purity, and protection; sometimes even by praying by myself in the dark by their doorway after everyone in the house is already asleep. And sometimes I just let them say their own little prayers as I lie with them for a moment, or bend down on my knees beside their bed.

If there are any parents out there who are looking for a prayer to pray over their children at night that is easy to remember, biblically faithful, and theologically accurate here is one I devised recently. As I pray I touch them lovingly or tickle them to elicit a delightful giggle as I go. You don’t have to pray exactly like this-- feel free to add any variations-- but you may try something like this…

Father, bless this little mind that it may understand Your perfect will

(Matthew 22:37)

Bless these little eyes that they may see Your glory (Ephesians 1:18)

Bless this little nose that it may smell evil and avoid it (2 Corinthians 2:14)

Bless these little lips that they may always praise You (Psalm 63:5)

Bless this little mouth that it will not fail to confess You as Lord and Savior

(Romans 10:9-10)

Bless these little shoulders that they may bear whatever burden You may bring

(Matthew 11:30)

Bless these arms that they may be strong in the Spirit of the Lord (Deut 31:6-7)

Bless these hands that they may serve You with humility (Psalm 18:34)

Bless this little heart that it will grow with a love for Jesus! (Deuteronomy 6:5)

Bless this little belly that it will be hungry for the Word of God

(Matthew 5:6, be sure to tickle here!)

Bless these little legs that they may carry him/her wherever You want him/her to go

Bless these little feet that they will always stand firm upon Your promises.

(Ephesians 6:13)

In Jesus’ Name we pray, Amen!

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Cool Dead Theologians From Church History (and a few living guys, in chronological order)

01/05/2009 -

I am getting pumped for our theology course here at Faith Church. So I did a little background research on some of my favorite theologians from history to get you excited. (Note: if you don't like history, come to the class anyway! It's a Bible study in disguise!)

--Pastor Matt

Cool Dead Theologians from Church History

(and a few living guys, in chronological order)

Athanasius: (293-373) was a theologian, Bishop of Alexandria, Church Father, and a noted Egyptian leader of the fourth century. He is best remembered for his role in the conflict with Arius and Arianism. At the first Council of Nicaea (325), Athanasius argued against Arius and his doctrine that Christ is of a distinct substance from the Father. The Athanasian Creed bears his name. Key doctrine= the deity of Christ.

Augustine: (354 –430), Bishop of Hippo, was a philosopher and theologian. Augustine, a Latin Church Father, is one of the most important figures in the development of Western Christianity. He framed the concepts of original sin, and God’s sovereignty. When the Roman Empire in the West was starting to disintegrate, Augustine developed the concept of the Church as a spiritual “City of God” (in a book of the same name) distinct from the material City of Man. His thought profoundly influenced later theologians including Luther and Calvin. Key doctrine= the sinfulness of man, the sovereignty of God.

Anselm: (1033 –1109) was an Italian medieval philosopher, theologian, and church official who held the office of Archbishop of Canterbury from 1093 to 1109. Called the founder of scholasticism, he is famous as the originator of the “ontological argument” for the existence of God and as the archbishop who openly opposed the Crusades. Key doctrine=the existence of God.

Martin Luther: (1483 – 1546) was a German monk, theologian, and university professor;  the “Father of Protestantism,” and church reformer whose ideas influenced the Protestant Reformation and changed the course of Western civilization. Founder of “Lutheranism.” Influenced subsequent reformers such as Calvin. Luther famously nailed the 95 Theses to the wall, touching off the greatest post-biblical revival in history, the Reformation. Luther's theology challenged the authority of the papacy by holding that the Bible is the only infallible source of religious authority and that all baptized Christians under Jesus are a universal priesthood. According to Luther, salvation is a free gift of God, received only by true repentance and faith in Jesus as the Messiah, a faith given by God. Key doctrine= sola scriptura (Bible alone), and justification by faith alone.

John Calvin: (1509 –1564) was a French theologian during the Protestant Reformation and was a central developer of the system of Christian theology called Calvinism or reformed theology. He was originally trained to be a humanist lawyer when he experienced a sudden conversion to the reformed faith. Due to a violent uprising against Protestants in France, he was forced to flee to Basel, Switzerland where in 1536 he published the first edition of his seminal work, Institutes of the Christian Religion. Calvin is often thought of as the father of Presbyterianism. He wrote commentaries on nearly every book of the Bible and his Institutes is still highly regarded as the systematic theology text of Reformed pastors and leaders. Key doctrines=sola scriptura (Bible alone), the grace of God, church government, election and predestination.

The Westminster Divines: (1647) those clergymen who participated in the Assembly which drafted the Westminster Confession of Faith in England. This doctrinal statement is the official statement of faith in Presbyterian churches including the EPC, the PCA, and the OPC. The Long Parliament's initial ordinance creating the Westminster Assembly appointed 121 ministers of the Church of England to the Assembly, as well as providing for participation on the part of 30 laymen (10 nobles and 20 commoners), as well as six commissioners representing the Church of Scotland. The WCF includes a doctrinal statement of some 33 chapters, and includes a larger and shorter catechism for training, teaching, and preaching.

Jonathan Edwards: (1703 –1758) was a colonial American Congregational preacher, theologian, and missionary to Native Americans. Edwards is widely acknowledged to be America's most important and original philosophical theologian. He is known as one of the greatest and most profound of American theologians and revivalists. His work is very broad in scope, but he is often associated with his defense of Calvinist theology, the metaphysics of theological determinism, and the Puritan heritage. His famous sermon "Sinners in the Hands of an Angry God," emphasized the just wrath of God against sin and contrasted it with the provision of God for salvation; the intensity of his preaching sometimes resulted in members of the audience fainting.

Charles Hodge: (1797 – 1878) was the principal of Princeton Theological Seminary between 1851 and 1878. He is considered to be one of the greatest exponents and defenders of historical Calvinism in America during the 19th century. His three-volume systematic theology is still heavily in use today, especially in Presbyterian circles. During his tenure at Princeton, the university was a great beacon of light for training Reformed leaders.  

Louis Berkhoff: (1873 - 1957) was a Reformed systematic theologian whose written works have been influential in seminaries and Bible colleges in the United States and Canada and throughout the 20th century. His systematic theology is still heavily in use today, especially in Presbyterian circles.

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*R.C. Sproul: (born 1939) is an American Calvinist theologian, author, and pastor. He is the founder and chairman of Ligonier Ministries and can be heard daily on the Renewing Your Mind radio broadcast in the United States and internationally. R.C. Sproul has taught at several important theological seminaries in the eastern U.S. including, Knox Theological Seminary and Reformed Theological Seminary. Through his radio broadcasts, he helped to bring Reformed theology into the automobiles and living rooms of people all over the world. Author of scores of books on the Christian faith and life.

*Wayne Grudem: is a highly respected Protestant