Build a Dinghy

The idea is that the Southern Baptist Convention is a ship that is headed in the wrong direction and it needs to be commandeered and steered by the conservatives in the right direction. (Now, in this case, whether ‘right’ means ‘correct’ or if it just means ‘not left’ remains to be seen.)

To those of you who follow me on Facebook, you already know where this is going, but I would encourage you to read on for two reasons: #1) This is an elaboration on what I’ve been posting for the last couple of days and I’m going to be a little more thorough than what I have been on Facebook, and #2) this is a preface to a forthcoming article Build a Dinghy: Rainbow Edition where I address the “Welcoming” Cumberland Presbyterians. (I’m sure you can guess what their priorities are.)

Why I’m Even Saying Anything

Now, you might be reading this and wondering to yourself, “Logan, you’re not Southern Baptist. Why do you even care? Why are you even taking the time to comment about such things?” It all boils down to the following reasons:

  1. The Southern Baptist Convention is easily the largest Protestant evangelical denomination and they have a large voice in the United States which is where I happen to live and pastor so I think I’m entitled to say something about what’s going in the culture which I to preach to every week.
  2. I was a part of a Southern Baptist church plant for 3 years. While I would not consider them a cult, there were cult-like practices that were in place that eventually led to their downfall. (Imagine Seattle’s Mars Hill Church in small town Arkansas where Mark Driscoll was sane and it was the “Executive Elders” who were arrogant, had anger issues, and terrible opinions about women.)
  3. I have a blog and I can. *insert shrug emoji here*

If You’re Still With Me By Now…

Let me start off by saying that I love my Southern Baptist friends. There are things about being Southern Baptist that greatly appeal to me. Southern Baptists, in a lot of ways, are outdoing Cumberland Presbyterians in how many missionaries they commission each year, how much of a reach they have out into the world with the Gospel, and a lot of them could teach us a thing or two about expositional preaching. So, understand that what I’m about to say doesn’t come from a place of malice, it comes as an elbow jab from a brother. Afterwards, we can go out to the pub and have an apple juice together. (You can tell your congregation it’s apple juice, I’ll lie for you.)

The Jolly Roger Wasn’t So Jolly

I couldn’t really find the origin of it, but #TakeTheShip became the war cry of many of the ultra conservative Southern Baptist pastors and leaders for this year’s annual meeting held in Nashville. The idea is that the Southern Baptist Convention is a ship that is headed in the wrong direction and it needs to be commandeered and steered by the conservatives in the right direction. (Now, in this case, whether ‘right’ means ‘correct’ or if it just means ‘not left’ remains to be seen.)

In an article that heavily featured Southern Baptist pastor and fellow Arkansan, Allen Nelson IV, The New York Times reported, “Those hoping to “take the ship” maintain that piracy is nothing more than a cheeky metaphor for a dry, democratic process.” Now, when it comes to pirate imagery, I’ve got to admit the aesthetic is cool, and I’m a little mad that I didn’t think of it first. However, the imagery implies that those who take the ship don’t belong on the ship to begin with. Historically speaking, pirates weren’t exactly great people who went around kindly asking for stuff with an open hand. They apprehended ships that weren’t their’s by force and took what didn’t belong to them.

Maybe I’m reading into it, but this got me to thinking about what the Conservative Baptist Network and what they really stand for. At the end of the day, I’m sure there are a lot of members of the Conservative Baptist Network who passionately love the Southern Baptist Convention and they passionately love Southern Baptist life. However, if you want to be one of them, it’s not enough that you be Southern Baptist, you must also be a conservative Southern Baptist.

Now, if you’re an “outsider” like I am, you might be reading this and thinking, “Aren’t most Southern Baptists conservative?” Yes, they are. The vast majority of Southern Baptists would tell you that abortion is a sin, homosexuality and all of its related behavior is sinful, and that the Bible should be taken literally. So, what’s the problem? The problem is that none of those things are good enough. It doesn’t matter if you share all of those positions with them, you’re still just a liberal who wants to steer the ship into an iceberg. It’s not enough to be conservative, you have to be conservative by their standards. When they move the goalposts you have to go with them.

For example, if you go to the Conservative Baptist Network website, and try to join a local chapter, you will be asked for your contact information, but then you will be asked to click a box that indicates that you affirm with the Conservative Baptist Network Purpose.

Purpose of The Conservative Baptist Network

Now, if you read the Conservative Baptist Network Purpose this is where it gets interesting. If you know the Baptist Faith & Message, then you can see right off the bat that the second bullet point is superfluous. The Baptist Faith & Message already affirms “the inerrancy, supremacy, and sufficiency of Scripture in all facets of life and application.” If it doesn’t then why are they requiring people to affirm the Baptist Faith & Message as part of this statement?

Now, I’m not going to run through all of these, but these are pretty standard beliefs and practices of those that call themselves Southern Baptist except for the fourth bullet point. Now, I get it. CRT is important issue. I fully believe that CRT does more damage to racial relations than good. Many Southern Baptists felt that passing Resolution 9 at the annual meeting in Birmingham in 2019 was a bad idea, but the resolution only stated that CRT could be used an “analytical tool” not a theological one, AND the resolution affirm that “Critical race theory and intersectionality have been appropriated by individuals with worldviews that are contrary to the Christian faith, resulting in ideologies and methods that contradict Scripture.” What more do they want, egg in in their beer? Part of the failure of Southern Baptist polity is that resolutions don’t really mean anything anyway. Just because a resolution passes doesn’t mean you or your church have to affirm it. It’s not like the Baptist Faith and Message. Which brings me to my next point…

It doesn’t matter if you affirm everything else that they affirm. It doesn’t matter if you stand against same-sex marriage, abortion, or if you stand for the doctrines that are taught in the Baptist Faith & Message, if you can’t agree with them on this issue then you’re not conservative enough for them. They can’t lock arms with you and call you a brother.

When I was a part of a Southern Baptist church plant, I was taught that part of what it means to be a Southern Baptist is to affirm the 2000 Baptist Faith & Message. When I could no longer do that, I stopped identifying as a Southern Baptist and eventually left. If you cannot lock arms with someone who also affirms your confession and your statement of belief, and you have to go above and beyond it to make sure someone is on “your side” then you either need to repent and seek biblical reconciliation or if you believe you are correct, then you need to form a new statement of belief that matches your ideals and use that as the goalpost.

If You Can’t Take the Ship…

If you feel the need to take the ship like pirates on the open sea, then you’re implying that you weren’t on the ship to begin with and in all honestly, maybe you weren’t. That’s not necessarily a bad thing. I disagree with the Conservative Baptist Network a lot, but I think a lot of them have good intentions. I don’t think they’re evil people, but maybe it’s time they branch out. Starting a new denomination or cooperative program isn’t a bad thing. The body of Christ has arms and it has armpits. Some parts might stink more than others, but they’re all necessary.

So, if you can’t take the ship, build a dinghy.

P.S. I’m not going to be so nice in my next article.

Matthew 2:13-23 // Finding the Light in the Dark Side of Christmas

[This sermon was preached on December 27th, 2020 for the Mars Hill Cumberland Presbyterian Church broadcast on their Facebook page.]

Good morning, we’re going to read from the Gospel of Matthew, and we’re just going to read verses 13-23. We’re going to read the violent scene that takes place at the hands of Herod, and we’re going to see what an awful scene like this means for us today.

When you get to Matthew 2:13-23, go ahead and stand for the reading of God’s Word.

TEXT: Matthew 2:13-23, NKJV

PRAYER OF ILLUMINATION:

Almighty and Everlasting God, we have a hard text before us. It looks bleak and we need help seeing the Gospel, the good news, in a text like this. So Father, would you come to us with the power of the Holy Spirit and open our hearts to hear what You have to say to us through this word? Father, send the Holy Spirit to cleanse our hearts leave the other side of this message looking more and more to you than when it began. We ask these things in the name of Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

INTRODUCTION:

Last week, I gave a brief history lesson over what was going on in Rome at the time of Jesus’ birth which made his arrival at that particular time all the more meaningful. Whenever we read the Scriptures, it’s important for us to consider the cultural and historical landscape of what’s going in the world around the writing of Scripture because Scripture wasn’t written in a vacuum apart from what was going on. Scripture was written by a particular people in a particular place in time and they assumed that their audience would know what was going on at the time because they didn’t expect the world to go on into this many future generations. They thought Jesus would have been back within a generation or two perhaps even in their own lifetimes, and a lot of information can be lost in 2000 years so it’s important for us to consider what was going on in the world that surrounds the writing of Scripture so we can see the full context of what we’re reading when we open the Bible. 

This week we’re going to expound more on what’s going on in the world around the time of Jesus’ birth. So many times we prefer the more serene pictures of the nativity that we see on Christmas cards at Hallmark or Hobby Lobby, but I don’t think we consider the darkness of the circumstances surrounding such a holy event. So, this morning we will consider “Where the Light Shines in the Dark Side of Christmas.”

Romans 15:4 tells us that “whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.” We apply that principle to stories in the Bible that might be hard to grasp for whatever reason because we’re trusting that by reading those things it will strengthen our hope. 

So, the natural question is: where’s the hope? It seems like evil is running rampant, and Jesus, Mary, and Joseph are on the run. The only good thing about it is that at the end, Herod dies, and Joseph and Family seem to have found a place to lay down roots in Nazareth. So, what does it all mean? 

What I want to do this morning is I want us think about this passage under two headings, I want us to think about: The Suffering of the World, and The Savior of the World.

The circumstances surrounding Christ’s birth are interesting to begin with:

  • First, an angel appears to Zechariah and tells him that he and his wife will have a baby, and we know from last week’s Sunday School lesson that his child going to be John the Baptist, the forerunner of Christ.
  • Then, an angel appears to Mary to tell her that she will give birth to Jesus.
  • Then, an angel appears to Joseph to confirm that Mary is in fact pregnant with the Son of God.
  • Then, angels appear to shepherds to tell them that a Savior had been born in the City of David. Now, shepherding was a working man’s job. Remember last week we said that it wasn’t exactly considered a noble profession and the testimony of shepherd weren’t even allowed to be heard in court. Shepherds aren’t the kind of people that anyone would expect to see the angels come to. 
  • Then wise men are guided by a star in the East to the place where Jesus was born. 

Then finally, in our passage, an angel appears to Joseph two more times to show him where to go and what to do. 

THE SUFFERING OF THE WORLD

Meanwhile, in the midst of all this good news and celebration, Herod issues an edict that all male children two years old and younger should be put to death. Why? Because he’s insecure.

  • In his mind, he’s the King of the Jews. Afterall, he’s the one who went before the Roman Senate petitioned to have that title. He’s going to kill anyone who threatens his place in society, including children, and not just children, but his own children as well.
  • Herod had three sons, and one of them framed the other two in a conspiracy to have Herod assassinated, and so Herod, feeling threatened, didn’t hesitate to have his own sons put to death. 

This kind of evil that Herod perpetuates isn’t like a tornado or a hurricane that comes through and kills people, and damages property. Natural disasters like that are impersonal, but the death of these children is an active and decisive act of someone who is evil and bent on retaining control and power. 

  • If modern day psychologists were to peer into his mind they would probably deem him a deranged sociopath.

But this is the world that Jesus is born into. 

“Perhaps no event in the gospel more determinatively challenges the sentimental depiction of Christmas than the death of these children. Jesus is born into a world in which children are killed, and continue to be killed, to protect the power of tyrants… 

The Herods of this world begin by hating the child, Jesus, … [they] end up hurting and murdering children. That is… the politics of murder to which the Church is called to be the alternative.” – Stanley Hauerwas, Matthew

So, this is where we begin to learn about Jesus, the savior of the world. 

THE SAVIOR OF THE WORLD

Jesus is born into a world of suffering. Jesus is born into a world of pain. Jesus is born into a world where children are murdered and where people are fighting each other for control of a world that they only have a few years to live on. 

And the reason Jesus is born into this world is so the world can be transformed and renewed, and in order for that to happen, Jesus has to be better. 

  • First, Jesus has to be the better Adam. 
  • God’s plan for the world was to create a dwelling place for himself, and He gave Adam a responsibility, “Be fruitful and multiply, fill the earth and subdue it…” (Gen. 1:28) He also tells him that there’s a tree that he can’t partake of. It’s the tree of the knowledge of good and evil
  • Adam fails in his obedience to God, he partakes of the tree with wife, and they are kicked out of the garden.
  • Jesus has to be the more obedient Adam. He doesn’t disobey God in any way, instead He fulfills the law in every aspect. 
  • Secondly, Jesus has to be the better Moses.
    • Have you noticed that the beginning of Moses’ life, and the beginning of Jesus’ life are very similar? At the beginning of Moses’ life there’s a Pharaoh who feared God’s people. He feared that the Jewish population would get so big that there would be an uprising to Egyptian government, and he would lose his power. So, he sets out to murder their male children, and Moses’ life was spared because Exodus 1 tells us that the midwives feared God and did not do as the king of Egypt commanded them. (Exodus 1:17)
    • At the beginning of Jesus’ life there’s a king who also fears losing his power, and now he’s hearing about this baby who is supposed to be the king of Jews so he sets out to kill all the male children in his region. Do you see how Moses’ life and Jesus’ life are running parallel?
    • In Exodus 2, Moses kills an Egyptian soldier and takes refuge in Midian because Pharaoh is out to kill him. In Exodus 3, Moses see the burning bush, and God tells him that it’s time to go to Egypt. When we come to Exodus 4, God tells Moses that he can finally go back to Egypt.
      • “Now the Lord said to Moses in Midian, “Go, return to Egypt; for all the men who sought your life are dead.” – Exodus 4:19, NKJV
      • Does that sound familiar? It’s the almost exact same phrase from our passage in Matthew 2:20 where the angel appears to Joseph and says, “…go to the land of Israel for those who sought the young Child’s life are dead.” Like Moses, his life is being sought after, and like Moses, God makes a way for him to go back to where He is to lead God’s people.
  • According to Matthew 2:15, this all took place to fulfill what was spoken by the prophet Hosea, “Out of Egypt I called my Son.”
    • When you’re reading your Bible in the New Testament, and you notice that the text says, “this was to fulfill what was spoken by the prophet” or “as it is written…” go back in your Old Testament and see what’s being said in context. If you do that, I promise the Bible will open up to you.
    • So, when Matthew says that this was to fulfill what was spoken by the prophet, we need to see where it comes from. Most your Bibles have cross references, and if you follow your cross-references it should take you back to Hosea 11.

“When Israel was a child, I loved him, and out of Egypt I called My son.

2 As they called them, so they went from them; they sacrificed to the Baals, and burned incense to carved images. 3 “I taught Ephraim to walk, taking them by their arms; but they did not know that I healed them. 4 I drew them with gentle cords, with bands of love, and I was to them as those who take the yoke from their neck. I stooped and fed them.” – Hosea 11:1-4, NKJV

  • What God is describing here, is how he pulled Israel from the dust, and he set them on their own two feet, and then in verse 2 it says they sacrificed to Baals. So, what happened was that God brought them out of Egypt (“out of Egypt I have called my Son”), He establishes them as a nation (“I taught [them] how to walk, taking them by their arms”), and then they turn away from God and turn to idols.
  • Matthew is assuming that when he quotes from the Old Testament we’re going to know what he’s talking about it. So, when he quotes Hosea passage here, he’s communicating to us that the exodus of the Israelites from Egypt is a type and shadow of Jesus’ return to Israel from Egypt.

This leads us to our third point about the Savior of the World, he has to be the better Israel. If the world is going to be made right, then Jesus has to lead the charge obediently and faithfully, better than Adam, better than Moses, and more faithfully than Israel. 

  • Going back to the quote from Hosea 11, think about the whole book of Hosea. We have a story where God tells a prophet to go marry a prostitute, and have children with her because this is how God was loving His people.
  • And what happens is that even after being married to a prophet and having children with him, this woman goes back to street corner and returns to prostitution and God tells Hosea to go back and buy her. The cycle continues, and the rest of the book Hosea is God calling out Israel’s idolatry, and promising judgement, but finally the end of the book takes a different turn. The final chapter in Hosea is chapter 14, and it’s there where God calls them to turn back to Him.

“I will heal their backsliding, I will love them freely, for My anger has turned away from him. 5 I will be like the dew to Israel; He shall grow like the lily, and lengthen his roots like Lebanon. 6 His branches shall spread; His beauty shall be like an olive tree, and his fragrance like Lebanon. 7 Those who dwell under his shadow shall return; they shall be revived like grain, and grow like a vine. Their scent shall be like the wine of Lebanon. 8 “Ephraim shall say, ‘What have I to do anymore with idols?’ I have heard and observed him. I am like a green cypress tree; your fruit is found in Me.” 9 Who is wise? Let him understand these things. Who is prudent? Let him know them. For the ways of the Lord are right; The righteous walk in them, but transgressors stumble in them.” – Hosea 14:5-9, NKJV

That’s how the book ends. 

Everything that Israel went through, all their trials, all their judgements, everything they would face would point forward to a deliverer better than Moses. 

Israel was not true to its identity and was finally cast out of the land. But Hosea saw that God’s anger against His people would not last forever; He would provide a renewed Israel who would serve the Lord faithfully (vv. 2–12; see 2:14–23).

That hope for a new Israel—a true Israel that would embody all that God called Israel to be—persisted all across redemptive history. This hope was finally fulfilled in the coming of Jesus Christ. Matthew tells us that Jesus fulfills Hosea 11 (Matt. 2:13–15). He is the true Israel, the faithful Israel who succeeds where old covenant Israel failed.

Like ancient Israel, He came up out of Egypt, passed through the waters, and was tested in the wilderness. In Matthew 4 and in Luke 4, both of those authors recall Jesus’ temptation in the wilderness. He was tempted with the same kinds of things that they were tempted with, and He was tempted with the same kinds of things that we are tempted with, but the difference is that Jesus passed the test where Israel failed. Jesus passed the test in the same areas of our lives where many of us have failed.

  • Because of that, we look to Jesus as the true and better Israel, we look at Jesus as the true and better Adam, we look to see Jesus as the true and better Moses who brings us into the fulfillment of everything that God has promised to us. 

The good news of the gospel is that when we are in Christ we are made members of the new Israel. If we are in Christ, we share in the privileges and relationship He enjoys as God’s true Son… As such, we inherit all of the promises given to old covenant Israel. Those promises of God that Israel would rule over her enemies and enjoy abundant covenant blessings (for example, Isa. 14:1–2)—those promises are for all of God’s people united to Christ by faith alone. In Him we are the true Israel of God, heirs of the destiny promised to God’s old covenant people (Zeph. 3:14–20).

CONCLUSION

The question I want us to ask ourselves this morning is: where are we? 

Are we trying to serve God on our own terms or are we resting in the fact that our lives are hidden in Christ?

This is what Paul has to say about his relationship to Christ, and hopefully we all can say this as well.

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” – Galatians 2:20, NKJV

Then Paul challenges us even farther in Colossians 3. 

“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth. 3 For you died, and your life is hidden with Christ in God.” – Colossians 3:1-3, NKJV

Now, I’ll ask again, are you in Christ? Are you resting in Him, trusting in Him, pursuing Him? Or are you on the outside? Are you wondering why everyone else is so excited, why everyone else takes their faith so seriously, wondering why other people are experiencing a deep joy that goes beyond surface-level happiness? Look to Jesus.

A Look at Lectionaries

According to Sarah Hinlicky Wilson, “the lectionary is the reason why, if you’re a preacher, you’re bored to tears, and if you’re a layperson, you have a sneaking suspicion you’ve heard this one before.”

LITURGICAL COLANDER Season Your Pasta With Ordinary Thyme ...

Most preachers that I interact with on a regular basis don’t typically use the lectionary to plan out their sermons. I will typically look at it for seasons like Advent or Lent, but I usually preach through a book of the Bible or systematically preach through a topic. However, I know some preachers who are attached to the lectionary to the point that they are getting bored with it.

They have sermons for every text over the course of the three year cycle, and they need something else so they can keep flexing their sermon prep muscles. According to Sarah Hinlicky Wilson, “the lectionary is the reason why, if you’re a preacher, you’re bored to tears, and if you’re a layperson, you have a sneaking suspicion you’ve heard this one before.” If that resonates with you, then I have good news for you! There are other lectionaries that you can borrow from!

Typically, when one thinks of the lectionary, they think of the Revised Common Lectionary since that is the most common one in use among mainline evangelical Protestants (and we will cover that one for our low church friends). However, did you know that there are actually handful out there that you can use?

Getting the Lingo Down

For those of you who may be eavesdropping into the conversation you may be wondering, “What in the heck is a lectionary anyway?”

A lectionary is a systematic reading of selected Scriptures throughout the Christian year (Advent through Christ the King Sunday). The tradition of using a lectionary goes back to at least first century Judaism (maybe even farther back than that) where there would be assigned readings from the Old Testament to address where the people of God were in the Jewish calendar. (You can read Leon Morris’ extensive work on the Jewish lectionaries here.)

Even in Luke 4, when Jesus teaches in his hometown, the text tells us that they handed the scroll of Isaiah to Him so He could read from it. From this, we can infer that when Jesus read Isaiah 61 and said, “Today, this has been fulfilled in your hearing” (Luke 4:17-21) it was because Isaiah 61 was the assigned text for that Sabbath day.

So, if the Jews used a lectionary to remind them of the significance of where they were in the Jewish calendar then it’s only natural that Christians would do the same with the Christian calendar.

So, if the Jews used a lectionary to remind them of the significance of where they were in the Jewish calendar then it’s only natural that Christians would do the same with the Christian calendar.

Let’s look at some lectionaries at our disposal. This is by no means an exhaustive list. These are just some that I’ve found helpful.

The Revised Common Lectionary

The Common Lectionary was published in 1983 out of an ecumenical effort by both American and Canadian denominations to have a common experience of the story of Scripture throughout the Church year . There were some various problems with its trial run so the same people who brought us the Common Lectionary went back to the ol’ drawing board and brought us the Revised Common Lectionary which you can peruse at this link. The Revised Common Lectionary, published in 1992, takes into account constructive criticism of the Common Lectionary. It is a three-year cycle of Sunday Eucharistic readings in which Matthew, Mark, and Luke are read in successive years with some material from John read in each year.

When a mainline church uses the lectionary this is typically their go-to. Many PCUSA, Cumberland Presbyterian, United Methodist, and American Baptist congregations walk through this lectionary every three years.*

LCMS One Year Lectionary

The Missouri Synod Lutheran Church developed the one year lectionary which you can view here. Admittedly, I don’t know much about this lectionary, but from what I’ve seen it could be handy for pastors who want to introduce the Christian calendar to congregations that have historically been low church.

At this link you can read a talk given by Rev. Randy Asburry where he gives some compelling reasons for using this lectionary.

The Narrative Lectionary

I have become quite familar with the Narrative Lectionary over the last year or so. Basically, this lectionary operates on a four year cycle where you focus on the story of one of the four gospels every year from Advent until Pentecost Sunday, and then there are various readings of Scripture throughout the rest of the church year that help us in examining other books of the Bible or systematically addressing different themes from Scripture.

I should add that one of the reasons I admire this particular lectionary is that it’s convenient to take a break from during Ordinary Time so that you can preach on other topics or books of the Bible that the lectionary doesn’t cover.

You can read all about the Narrative Lectionary here.

Lectionary from Christ Church – Moscow, Idaho

Even though I follow Christ Church and Douglas Wilson, I haven’t heard much about their lectionary. From what I understand this lectionary is strictly used for readings in the Sunday morning worship services at Christ Church (as opposed to being used for selections for sermon texts). However, when I began filling the pulpit at variousCumberland Presbyterian Churches in my presbytery, I found this lectionary helpful for selecting sermon texts.

Because of the limited readings in a two year cycles, this might be perfect for any preacher that wants a personal challenge. You can find their lectionary here.

If you’re a lectionary preacher, I hope you found this article helpful. Contact me if there are other lectionaries that I can address in future articles! Thanks!

_________
* There are too many denominations to list that actually use the Revised Common Lectionary.

Why a Cumberland Presbyterian Listens to Herman Murray Jr. // #100DaysToOffload

Courtesy: YouTube

[This post is from my #100DaysToOffload series.]

If you’re one of those Truly Reformed™ brothers or sisters or one of my ivory tower theologian friends, I appreciate you taking the time to stop by, but this isn’t for you. This is a conversation between me and my Cumberland Presbyterian peeps. I’ll write a post for you fellas later. Now, bye-bye, and close the door on your way out.

Now that we’re alone, and I can talk to you one-on-one, I would recommend that you look up Herman Murray Jr. from Full Gospel Holy Temple in Dallas, Texas, and listen to him preach… just once.

I can already tell you that you’re probably not going to like that he has “Apostle” in front of his name. You might not like the high energy worship. You’re probably not going to like his loud, in-your-face style. You might call it “unnecessary” and “uncouth.” But if you can just turn off the high-brow, post-modernist goggles for just a few moments you’ll notice something.

Murray doesn’t preach a health, wealth, and prosperity message. He doesn’t use tricks and gimmicks to get his point across. He just opens the Bible and lets the Word speak for itself. You may not always agree with his exposition. He might not have the same views as you on baptism or soteriology, but he just tries his best, with the ability that God gave him, to talk about what the Bible talks about.

He’s not afraid to call out the homosexual agenda, the hyper-sexualization of our culture, or the need for strong and godly family units as evidenced in his sermon, “As Christ Loved the Church.”

So, you might ask, “Aren’t you good ol’ Cumberland Presbyterian boy, why are you trying to get me to watch this?” The answer is simple. We’re missing something that Murray has – boldness. You don’t have to have the same amount of volume, energy, or cadence to be bold. You just have to have a backbone, and that’s something we seem to have lost. We are letting the culture define the standards that we live and operate by. We are letting the culture tell us that we’re not allowed to say anything offensive in our pulpits. We have traded the Gospel of Jesus Christ for a message of sin tolerance, and we are paying a heavy price for it.

What we need to do is decide whether or not, the Bible is God’s Word to us today. We can’t pick and choose which parts are relevant and which ones aren’t. We have to decide whether or not the whole book is God’s word to us today or not. If it’s not, then throw the whole thing away and stop pretending to be a Christian just because you have a degree from a seminary and some presbytery said you could preach.

However, if the Bible is in fact God’s Word to us today, then there’s no reason for you to fear and cower in the pulpit. You should be able to stand up and declare what God says and let His word do the work. People may not like it. Your biggest tithe payers may walk out. The session might want to cut your salary or even fire you, but if what you say comes from the pages of Scripture, then they’ll have to fight God and His word before they can get to you.

Pastor, Sunday is coming, and you’re going to have to give an account to God for what every soul siting in the pews of your church hear from the pulpit. Are you going to preach the headlines? Are you going to preach a weak, watered-down Gospel that can’t save anybody? Are you going to preach about a god that tolerates the very sin his son died for?

Or, are you going to preach what God has said in His Word?

It’s a choice you have to make, and it’s a choice you’ll stand before God and give an account for.

Well, Let’s See How This Goes // #100DaysToOffload

While perusing Jeremy Sarber’s blog as I sometimes do, I noticed that he was doing the #100DaysToOffload challenge. For those who are not in the loop, the challenge basically is to set aside some time to write something on your blog about once every three days or so as a way to relieve stress, get some thoughts off your chest, or just talk about your day, etc. You can learn more about the challenge here.

Basically, for as long as I’m participating in this challenge, I’m not going to have the normal pretty pictures with words on them as our readers are accustomed to, I’m going to write, post, and call it a day.

So, here’s the first one…

I’m beginning to be busy, but in a good way.

I’m working with the Adult Discipleship Ministries of the Cumberland Presbyterian Church to write the next two quarters of The Encounter (our Sunday School curriculum), I’ve been asked to speak at a pastor’s conference (something I’ve always wanted to do), and now I’m preaching through Ephesians at my church.

My lessons for The Encounter are due in July, I have to give my talk at the conference at the end of the month (June), and I’m really trying hard to stay ahead on my sermons so I can devote more time to writing my lessons. It just seems like I should be more motivated. It seems like I should be able to just buckle down and get these lessons done, but I can’t. I always find something else to distract me. (For example, I’m writing this blog post now instead of writing my lesson. -.-)

So guys, pray for me that I’ll remain focused and organized that I’ll get everything done that I need to get done in a timely manner. Meanwhile, I’ll try to keep you updated with this whole #100DaysToOffload challenge even if it’s just a paragraph or two.

2 Timothy 4:1-5 // Our Mandate for Ministry

MFM

[This sermon was preached on the evening of Friday, March 8th at the 2019 Spring Meeting of the Arkansas Presbytery by Candidate Logan Dixon.]

Text: 2 Timothy 4:1-5

Prayer for Illumination:

Shine within our hearts, Loving Master, the pure light of Your divine knowledge, and open the eyes of our minds that we may comprehend the message of your Gospel. Instill in us, also, reverence for Your blessed commandments, so that having conquered sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our souls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen. [1]

Introduction:

That prayer for illumination that we just prayed is adapted from a 4th century liturgy of John Chrysostom.

 

From what we know about Chrysostom, he was a bold preacher of the word. He was an orator of his day, and earned the nickname “Bishop Golden-Mouth” because he was able to explain the text of Scripture so well that even the most impoverished and unlearned communicant could understand the Gospel.

 

You have to understand that in the 4th century almost everyone was illiterate, and even if the Scriptures were mass-produced at time (which they weren’t) it wouldn’t have done anyone any good. They couldn’t afford a copy of the Scriptures nor could they read them. All they knew was what was spoken in the homilies by their pastors and bishops, and what was presented in baptism and the sacraments.

 

Everytime the word was preached, every time they witnessed a baptism, and participated in the sacrament of the Lord’s Supper, they heard and participated in the proclamation of the Word of God.  

 

And if there’s ever a time when we need a bold and clear proclamation of the word of God, it’s now. It’s today.

 

  • When so many voices are vying for our attention, when we have so many deceiving spirits trying to lure the people of God into falsehood and deception, we need to only hear one voice and that is the voice of God, and the only way to know what God has said is to open the book that He has given us.

 

“What more can He say than to you He has said, to you who for refuge to Jesus have fled?” – How Firm a Foundation

 

 

 

Context

I want us to think about the context for our passage this evening.

 

Paul writes two letters to Timothy over the course of Timothy’s ministry in Ephesus, and Paul’s first letter is general instructions about prayer in worship and the standards for pastors and elders in the church, and how the church should handle the financial support of widows.

 

This second letter that we’re reading from is much more personal. Paul knows his time is up and he’s probably asking himself, “If I’ve got one final word to say to a young pastor, to a son in the faith, what would I say?”

 

  • Really, it’s a profound question. If you knew your time was close, what would you say to a person or people that you knew you would influence.

 

Based on the reading of our passage, Paul’s final message to Timothy is clear: Preach the Word. This is what we’ve been called to do, this is our mandate for ministry.

 

This is what many of you have been charged with. You were ordained to word and sacrament. This is what I’m working towards right now as a candidate. I’m working towards getting ordained to word and sacrament.

 

Every time a pastor, an elder, or any person serving as pulpit supply such as myself stands behind this sacred desk our only obligation is proclaim what God has spoken in His Holy Word.

 

But before we really look at Paul’s charge to Timothy, let’s look at how he builds up to this statement. All throughout chapter 3, we get two pictures that Paul paints.

 

  • A picture of evil, and a picture of good.
  • A picture of chaos and a picture of order, specifically God’s order.

 

Look at chapter 3, where Paul describes the chaos.

 

“But know this: Hard times will come in the last days. 2 For people will be lovers of self, lovers of money, boastful, proud, demeaning, disobedient to parents, ungrateful, unholy, 3 unloving, irreconcilable, slanderers, without self-control, brutal, without love for what is good, 4 traitors, reckless, conceited, lovers of pleasure rather than lovers of God, 5 holding to the form of godliness but denying its power. Avoid these people.

6 For among them are those who worm their way into households and deceive gullible women overwhelmed by sins and led astray by a variety of passions, 7 always learning and never able to come to a knowledge of the truth.” – 2 Timothy 3:1-7, CSB

 

In these 7 verses, Paul uses 19 words or phrases to describe the kinds of people that Timothy will be up against.

 

  • It’s almost as if Paul is using these words to take us on a tour through a wide gulf of immorality. 
  • Have you ever been on a guided tour through a museum? Paul is taking Timothy on a guided tour through a museum of the kinds of people that oppose the Gospel, and every exhibit he points to just gets worse and worse.  
    • Wife and I were on our honeymoon in Branson, and she wanted to go through the Talking Rocks Cavern (“big scary hole”). I had never been through a cave, and the lower we got, the deeper and darker it got, and one point the tour guide turned off what little light we had to show us how dark it was, and I couldn’t see in front of my face. I was gripping her hand the whole time, and this is what Paul is doing by describing at length those who deny, reject, or twist the message of Jesus Christ.

 

  • And probably the worst part about all of it, is this these aren’t simply secular pagans, these are people who claim to be believers. These are the kinds of people that will infiltrate the church. That’s what Paul says in 3:5, they’ll hold to a form of godliness, but deny the power thereof.

 

Over the last two weeks at Mt. Carmel we’ve been walking through 2nd John, and this last Sunday we talked about the antichrists and deceivers of the world. However, these antichrists that John talks about didn’t come from the world, they went out from the church.

 

“Children, it is the last hour. And as you have heard that antichrist is coming, even now many antichrists have come. By this we know that it is the last hour. 19 They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us.” – 1 John 2:18-19, CSB

 

And so, Paul tells Timothy that the way he’s going to know these people is the fact that they won’t have the same fruit.

 

  • They’ll have a form of godliness like we mentioned, but they’ll deny its power by the way they live. 
  • And they won’t stop there, the text says that they will “worm their way into households and deceive gullible women overwhelmed by sins and led astray by a variety of passions. 
    • People can be led astray by their passions. We live in a time where truth is relative, I can have my truth, you can have your truth, and as long as we “tolerate” each other we can can get along hunky-dory. Anything can be true, you just have to “feel” that it’s true. Your passions just have to tell you that it’s true.

 

However, God’s word tells us a different story. God’s word tells us that we live in God’s world, and the only valid truth that we have is the truth that He establishes.

 

“Regardless of a man’s system, he has to live in God’s world.” [2]
― Francis A. Schaeffer, The God Who Is There

  • And it’s not a matter of “well, that’s true for us because we’re Christians,” No, that’s just the truth. Period.

 

Now, here’s the good news. Paul doesn’t just leave us there. It’s not as if we’re a bunch of sheep thrown to the secularist wolves.

 

If we look back at 2 Timothy 3:8, Paul tells us what will happen to these people.

 

“Just as Jannes and Jambres resisted Moses, so these also resist the truth. They are men who are corrupt in mind and worthless in regard to the faith. 9 But they will not make further progress, for their foolishness will be clear to all, as was the foolishness of Jannes and Jambres.”
– 2 Timothy 3:8-9, CSB

 

In these two verses, Paul summarizes Exodus 7 and 8 where Moses goes before Pharaoh, and as a sign to show that God is with him he has Aaron throw down his staff, and it turns into a snake.

 

Well, Pharaoh’s heart is hard so instead of relenting, and accepting this as a sign from God, he calls for Jannes and Jambres (his personal wizards, his Hocus Pocus hitmen) to throw down their staffs and they also turn into snakes, and then according to Scripture, Aaron’s staff swallows both of their staffs, and of course it makes them look bad in front of Pharoah. (Exodus 7:12)

 

  • And Paul says that this is exactly what’s going to happen in the end. These false teachers, these immoral people can’t win, and the reason they can’t win is because they’re visitors trying to win on the home turf.  
  • Here’s what I mean by that: Jesus spoke about this kind of situation when he gave us the parable of the wheat and tares (Matthew 13:24-30). He tells us that the master planted good seed, but an enemy came in and planted bad seed, and then when Jesus explains the parable, He tells us that the field is the world, and there’s coming a day then the master of the field will come and separate the wheat and the tares. 
    • Why? Because the tares don’t belong in the field. Antichrists, deceivers, and false teachers don’t belong in the Church. They are intruders and trespassers in God’s world,  and I would go as far as saying that allowing the foolishness of such people to be known is one of the ways in which the tares are separated from wheat.  
  • God, in due time, allows the tares to go forth teaching what Paul calls “the doctrine of devils,” and when they do that, their foolishness will soon be made known to all as we just read in 2 Timothy 3:9.

 

So, in verses 1-9, in 2 Timothy 3, Paul paints of picture of the ungodliness that will rear it’s ugly head in the church, and Paul says, “Don’t follow their example, don’t go their way,” and then in verse 10, he says, “Instead remember what you have learned.” “Take all these examples of ungodliness and replace them with examples of godliness that you have learned.” Look at 2 Timothy 3:10-17.

 

“But you have followed my teaching, conduct, purpose, faith, patience, love, and endurance, 11 along with the persecutions and sufferings that came to me in Antioch, Iconium, and Lystra. What persecutions I endured—and yet the Lord rescued me from them all. 12 In fact, all who want to live a godly life in Christ Jesus will be persecuted. 13 Evil people and impostors will become worse, deceiving and being deceived. 14 But as for you, continue in what you have learned and firmly believed. You know those who taught you, 15 and you know that from infancy you have known the sacred Scriptures, which are able to give you wisdom for salvation through faith in Christ Jesus. 16 All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, 17 so that the man of God may be complete, equipped for every good work.” – 2 Timothy 3:10-17, CSB

 

Paul directly addresses Timothy 8 times. He makes it clear to Timothy in no uncertain terms that the ball is in his court.

 

  • Timothy has been equipped with the truth since he was a child. He not only knows what is right and what is wrong, but he knows the consequences of either choice.  

 

  • So, this is where it comes down to us. We’ve got the secularism of the world on one side, and we’ve got the Scriptures on the other side. Now, where are we going to go?

 

  • It comes down what we trust more.  
    • So, here’s my argument for why we should trust the Bible: The Bible reads the world, but the world can’t read the Bible. Here’s what I mean: everything the Bible says about what’s in the world has been true since the day it was penned, and is still true now. Yet, what the world says about the Bible is wrong and inconsistent. 
    • The world tells us that the Bible can’t be trusted, the world tells us that the Bible is a fairy tale book, the world tells that this book isn’t God’s word, that there is no God, and we just made everything up to control people with fear.  
    • Yet, the Bible tells us that the world and it’s lusts are passing away. (1 John 2:17). The Bible tells us that the world has a Creator, and evidence for our Creator is all around us, and when we refuse to worship Him, we are suppressing the truth with our unrighteousness and we are without excuse. (Romans 1:18-23)

 

Just turn on the TV, get on YouTube, or pick up the newspaper, and it won’t take you long to find someone suppressing the truth with their unrighteousness by trying to pick a fight with a God that they allegedly don’t believe in, and if all this nonsense stayed out there in world it would be one thing, but unfortunately this has somehow found its way into the pulpits of some of our churches.

 

The question for us as pastors, pulpit supply ministers, and elders is this: are we going to stand our ground as believers on the truth of what God has said or are we going to bow to the pressure of a world that has no idea what truth even is?

 

In the face of pressure and persecution, Paul’s words to Timothy are God’s words for us now: PREACH. THE. WORD.

 

  • The preached word has power, and I think we forget that. We replace biblical sermons with programs and conversations because that’s what people want now, but there’s no power in ideas and imaginations of men, but THERE IS POWER in what saith the Lord.

 

“For just as rain and snow fall from heaven and do not return there without saturating the earth and making it germinate and sprout, and providing seed to sow and food to eat, 11 so my word that comes from my mouth will not return to me empty, but it will accomplish what I please and will prosper in what I send it to do.” – Isaiah 55:10-11, CSB

 

During the days of the Reformation, someone asked Martin Luther to explain the amazing success of the message of justification by faith alone. It was a good question because this message spread like wildfire across Europe even though Luther himself spent time in and out of prison. How could one man have changed the course of history?

 

Luther looked at the man who asked him the question, thought for a minute and said, “While I slept or drank beer in Wittenburg … the Word did the work. I didn’t do anything. The Word did it all.” That’s beauty of the word of God, it has power precisely because it is God’s word. There’s nothing that we do to give it power.

 

  • There’s nothing that we can do to make the word of God more or less effective.  
    • Samuel Taylor Coleridge was a poet from the romantic era in the 1800s. Something many people may not know about him is that he was a Unitarian minister, and when someone asked him about the inspiration of Scripture he said, “I believe Scripture is inspired because it inspires me.”  
    • Let me say emphatically that that IS NOT how we, as Christians, are to view Scripture. The Scriptures are not inspired because they appeal to our subjective view of inspiration. They are inspired because when we read Scripture, we are reading the very words of God, and it behooves as Christians, specifically as Cumberland Presbyterians to return to a high view of Scripture.

 

Our very own Confession of Faith tells us, “God inspired persons of the covenant community to write the scriptures.  In and through the scriptures God speaks about creation, sin, judgment, salvation, the church and the growth of believers. The scriptures are the infallible rule of faith and practice, the authoritative guide for Christian living.” (1984 Cumberland Presbyterian Confession of Faith, 1.05)

 

Did you catch those three key words in there? Inspired. Infallible. Authoritative.

 

My question to us is: do we still believe that?

With all of that in mind, I want us to examine two points from the text. First, the content of Paul’s charge, and the reason for Paul’s charge.

The Content of Paul’s Charge (v. 2, 5)

“Preach the word; be ready in season and out of season; rebuke, correct, and encourage with great patience and teaching… But as for you, exercise self-control in everything, endure hardship, do the work of an evangelist, fulfill your ministry.” – 2 Timothy 4:2, 5, CSB

 

If we wanted to, we could really break this down and exposit every clause that Paul says, but the main thing that Paul charges Timothy with is to be ready armed with the Word.

 

  • If you’re gonna be ready with it, then you’ve got to stay in it. If you’re going to be armed with a gun, you better know how to use that thing. It’s no different. It’s no different. We have to live with the Bible.  
  • As long as I live, I don’t think I’ll ever forget what Chris Anderson said at the last Presbytery meeting, “we have to live with the Bible in one hand and the Confession of Faith in the other hand.”

 

While preaching over this same text, J. Ligon Duncan said, “There are a lot of people who think that preaching is some sort of a moral deliverance on some relevant subject, with pious advice and counsel. But Paul says that preaching is heralding the divinely authorized message of God to a sinful and needy world, and that the way to do that is to preach His word, to explain His word, to apply His word.” [3]

 

In medieval times, when a king wanted his kingdom to know something he would send out heralds, and those heralds were to go out to every part of the kingdom and say whatever the king had given them to say. They couldn’t compromise the message. They couldn’t insert their own thoughts or opinions. If they didn’t like the message, they couldn’t change it.

 

  • We are in a similar situation as those heralds were. We have the word of God, and our responsibility is to proclaim it loudly and clearly, and to watch it go forth with power and authority.

The Reason for Paul’s Charge (v. 1, 3-4)

There’s actually two reasons for Paul’s charge. Reason #1 is found in verse one.

“I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, [at] his appearing and his kingdom:”
– 1 Timothy 4:1, CSB

 

The first reason for Paul’s charge is that when Christ returns, He will return as a judge.

 

  • He will not only judge those who hear the word preached, but He will judge those of us who teach and preach the word. James 3:1 tells us that those of us who teach will receive a more strict judgement than those who do not. 
    • In 2nd Peter 2, the Apostle Peter describes in graphic detail the judgement that Jesus Christ Himself will place upon those who are false teachers. 
  • Jesus will also judge those who believe those false teachers. In Revelation 2, when Jesus has John write to the church at Thyatira, He tells them that they have tolerated the woman Jezebel to teach, and that He has given her time to repent, but if she doesn’t repent, He will throw her onto a sickbed ALONG WITH her children (in this case, those who believe her teaching). (Revelation 2:22)

 

Paul is reminding Timothy that God will hold him accountable if he doesn’t stick to the truth of Scripture.

 

The second reason for this charge is found in verses 3-4.

 

“For the time will come when people will not tolerate sound doctrine, but according to their own desires, will multiply teachers for themselves because they have an itch to hear what they want to hear. 4 They will turn away from hearing the truth and will turn aside to myths.” – 2 Timothy 4:3-4, CSB

 

The second reason for the charge is because the world isn’t going to stop twisting the truth, and creating false narratives for people to believe in, and as long as that’s the case, the church should be a place where the truth is preached.

 

In a world full of shifting sand, the church should be preaching the Gospel of Jesus Christ as the only foundation that people can build their lives on.

 

My hope and my prayer for us as Christians, as Cumberland Presbyterians, is that we would never abandon or trade the truth of God’s Word. We must remain to be a people who are committed to the truth of Scripture.

 

Let’s pray.

Closing Prayer

Heavenly Father, this is Your Word, and we are Your people. Send the Holy Spirit to embed this word deep within us so we would never lose sight of it. Let us live out the truth of Your Word so that when the cares of this world would come against us, we will not be choked out, but by Your grace we would live strong and free with the strength and freedom that comes through, Your Son, Jesus Christ. Amen.

___________

  1. From the 4th Century liturgy of John Chrysostom, adapted by M.D. Bush
  2. Schaeffer, Francis A. The God Who Is There. InterVarsity Press, 1998.
  3. “Preach the Word.” First Presbyterian Church, Jackson, Mississippi, 29 May 2005, http://www.fpcjackson.org/resource-library/sermons/preach-the-word.

Ministry Matters: Ministry That Unites // Ephesians 2:11-22

Ministry Matters 3

Text: Ephesians 2:11-22

Introduction:

The most significant wall of modern times was the Berlin Wall, which was tangible evidence of an “Iron Curtain” separating communist East Germany from democratic West Germany after World War II. The 97-mile wall was constructed of stone and concrete. It stood for more than 25 years and hundreds of people lost their lives trying to cross it.

In 1988, a Lutheran pastor started holding weekly “Prayers for Peace” services at his church of St. Nicholas. Rev Christian Führer (führer is the German word for “leader”) was significantly influenced by the teachings of Lutheran theologian Dietrich Bonhoeffer. He advocated non-violent change.

Numbers increased every week till tens of thousands gathered in his church courtyard for weekly prayer vigils. The movement culminated with the “Peaceful Revolution” on November 9th, 1989, when the Berlin Wall came tumbling down. The oppressive government was experiencing a time of great weakness and the strength of the Christian witness and desire for the God given gift of freedom contributed to lasting change. [1]

There’s not a greater physical illustration of separation than that of a wall. A wall is a barrier that separates two areas or parties.

When someone is closing themselves off or separating themselves, we often say that they’re building walls and they’re not letting anyone in.

Well, this is what’s going on. The Jews are building walls and saying that the Gentiles have to conform to their culture and be circumcised first, then they can be saved, and the Gentiles are saying, “No way! You Jews had your chance at the Gospel and you blew it, and now the Gospel is coming to us!” And Paul is saying, “Both of you are wrong! Jesus came to destroy the barriers that separate you both, and take you both into Himself, and out of Himself create one new man.”

And what I really want us to see today is that what Paul is saying is relevant to us. Paul may have initially wrote this concerning Jews and Gentiles, but you might as well have Caucasians on one side and minorities on the other, and the meaning is still the same. There’s no denying that we have racial tension in this country on both sides. Both sides need to tear down their walls. Both sides need to understand that Jesus died to create one new humanity within Himself, and when we hide behind the walls that we build with our own prejudices then we attempt to build up the very thing that Jesus came to destroy.

Jesus died and rose again primarily so that we could be in relationship with God the Father through Him, but also so we could be in relationship with one another.

So, this morning I want to pose that three things are necessary if we’re going to tear down the walls that we’ve built to keep others out.

We have to think of the past, we have to think of our present, and we have to think of our future.

 

Thinking of the Past (v. 12)

“Remember that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.” – Ephesians 2:12, NRSV

Paul tells us right off the bat that he wants us to think about where we were.

We were without Christ, aliens, strangers, no hope, and without God.

If you were here Wednesday night then you remember that a couple of you talked about how you felt before you were saved. You didn’t care about God, you didn’t care about the Church. If someone said, “I’m praying for you,” you were just like, “Okay, whatever, have fun with that,” but in reality you were in danger and if you had died in that condition and had never repented and came to faith in Christ then you would be burning in hell, still cut off from Christ.

You can also think about it this way: you were relationally cut off from God’s people. Circumcision was a sign of the covenant between God and His people. Gentiles weren’t circumcised unless they converted to Judaism.

And you had Jews who had been circumcised and they were holding it over the heads of Gentile believers. And Gentile believers were getting puffed up because they didn’t have to be circumcised.

  • And now under this new covenant, none of that matters. Circumcised or not, your new sign of covenant community is now baptism.

I’m going to read Colossians 2:11-12, and I want you to keep in mind that this is all one sentence. This is all one cohesive thought that I believe ties into Ephesians 2.

“In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead.” –  Colossians 2:11-12, NRSV

So, what Paul is saying is that you who were once separated from one another are now raised up together through baptism. Circumcision is no longer the standard of acceptance, baptism is and baptism is available for everyone. Jew or Gentile.

If Judaizers had their way, then you would be allowed to be baptised because you’re not one of them. You would be cut off from the signs and seals of God’s promises to you unless you became a Jew first.

  • Naturally, we’re all Judaizers whether we realize it or not. We want to make people jump through hoops to see whether or not they’re really worthy of our love or our fellowship.

  • “Well, I just don’t know about so and so.” Did Jesus love them enough to die for them? Then you have no right to withhold love or fellowship. It’s really not that complicated.

“Remember that at one time you were without Christ… strangers to the covenants of promise.”

We were cut off from Christ, and as a result we were cut off from God’s people.

Thinking of the Present (v. 13)

“But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” – Ephesians 2:13, NRSV

Whenever Paul wants to think about how we should treat one another he always appeals to what God has done for us in Christ.

If God treated you based on how you treat others whether it’s customers, your boss, those who are in authority over you, how would you fare?

What about people of other races, ethnicities, or even people on the other side of the political aisle? Or maybe you would never actually mistreat them, so what if God thought about you the same way you think about them?

Thankfully, He doesn’t. God always treats us better than we deserve. That’s grace, and that’s grace that we should show to others.

Now, like I said, Paul appeals to what God has done for us in Christ when he wants to think better of one another, and he does this at least twice, once in Ephesians and then in Romans.

 

  • “…be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.” – Ephesians 4:32, NLT

  • “Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.” – Romans 15:7, NRSV

 

Paul is saying that at one time you weren’t forgiven, at one time you weren’t welcomed, but now you are and you have a responsibility to one another.

“For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. 15He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, 16and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it.” – Ephesians 2:14-16, NRSV

Jesus died and shed His blood to break down division and hostility. The Gospel, the good news, is about the creation of a new humanity. We see this idea most prominently in Ephesians 4:4-6.

“There is one body and one Spirit, just as you were called to the one hope of your calling, 5one Lord, one faith, one baptism, 6one God and Father of all, who is above all and through all and in all.” – Ephesians 4:4-6, NRSV

The body of Christ is one new living body that is made up of Jews and Gentiles. We are not a Jewish body, we are not a Gentile body, we are one new body. We are one new building that Jesus has framed together.

As a matter of fact, there’s three ways that Paul thinks about the Church in Ephesians, and it should be easy for you to remember because they all start with “b.”

  • In Ephesians 2, Paul says that we are God’s building.
  • In Ephesians 4, Paul says that we are God’s body.
  • In Ephesians 5, Paul says that we are God’s bride.

Look at verses 19-22.

“So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, 20built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21In him the whole structure is joined together and grows into a holy temple in the Lord; 22in whom you also are built together spiritually into a dwelling place for God.” – Ephesians 2:19-22, NRSV

I preached this passage this passage this morning at Hector along with the lectionary reading from the Old Testament in 2 Samuel 7.

  • In 2 Samuel 7, David is high on victory. God has given David’s enemies into his hand. He’s at peace in his house and he’s at rest from his enemies, and he says, Why should I live in a house of cedar and God’s ark dwell in a tent?

  • And Nathan the prophet doesn’t even let him finish his thought, he says, “Yeah, Buddy. Do whatever you want!” But God comes to Nathan that night and tells him to give David a message.

  • God tells David through Nathan: I have never once asked for a house not even since the day that I led my people out of Egypt.

  • I have never once commanded a judge or a leader to build me a house of cedar. And God goes on to tell David I’ve brought you from the pasture tending sheep, and I’ve been with you wherever you went.

  • In verse 10, God says, “I will build a place for my people Israel.” And then in verse 11, He tells David, “I will build a house for you.”

David wants to build a house for God, and all this time God has been working throughout redemptive history to build a house for David. Eventually, David’s son Solomon would come along and build the temple, and God would keep His promise and He was a father to Solomon.

But then eventually, a greater son of David would come along and build a better house. Jesus the Messiah, the son of David who sits on His throne has established a better house than Solomon’s temple, and that house is made up of the body of Christ. In Matthew 16, Jesus said, “I will build MY church and the gates of hell shall not prevail against it.”

If you want the church to succeed then let Jesus build His Church! Get out of the way, and let God be God!

The Foundation of God’s house is laid with Jesus Christ as the chief cornerstone.

[Illustration: You don’t see cornerstones anymore, but they were the first block to be laid on a building. A lot of times when churches would build a new building they would put a Bible in the cornerstone at the groundbreaking that they those in attendance would know that the Scriptures were going to be at the heart and soul of the congregation.

Central Presbyterian Church in Russellville still has the cornerstone that has the letters CPC on it from when it was a Cumberland Presbyterian Church

Clarksville First Presbyterian also used to be a CP Church. They still have the stone sign that says, “Cumberland Presbyterian Church.” But you can go to the University of the Ozarks and read the minutes of the dedication service that they had in that beautiful building. The first hymn that was sung in that building was ‘How Firm a Foundation.’]

How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent word!
What more can He say than to you He hath said—
To you who for refuge to Jesus have fled?

God has built His house on His son, Jesus as the chief cornerstone, and on the testimony of the Apostles and Prophets as the foundation.

The Bible that you hold in your hands is their testimony that God has and always will have a house for His name and that house is the Church. That house is made up of God’s elect people of all tribes, nations, races, tongues, democrats, republicans, independents, Presbyterians, Baptists, Methodists, and yes, even Pentecostals.

Which brings us to our final point.

Thinking of the Future (Revelation 5:6-10)

“Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. 7He went and took the scroll from the right hand of the one who was seated on the throne. 8When he had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints. 9They sing a new song:

“You are worthy to take the scroll
   and to open its seals,
for you were slaughtered and by your blood you ransomed for God
   saints from every tribe and language and people and nation;
10you have made them to be a kingdom and priests serving our God,
   and they will reign on earth.” – Revelation 5:6-10, NRSV

God in Christ has purchased for Himself a people from every tribe, language, people, and nation.

While we were at PAS, we visited McKenzie First Cumberland Presbyterian Church. They had a traditional service and a contemporary service. We visited the traditional service the first week, and the contemporary service the next week.

In both services, I noticed something that you don’t see in many churches around here. There were people of all races, all ages, all backgrounds. There were more older people in the contemporary service than young people. There are were about as many young people as there were older people in the traditional service.

And I thought, “This is the kingdom of God.”

All of these bloodlines of race, ethnicity, and tribe, they all come together and meet at the bloodline of Jesus the Messiah who has brought both Jew and Gentile into Himself and made one new man.

I’m going pray for us, and we’re going to sing one more song.

Closing Prayer

Heavenly Father, send Your Holy Spirit to apply Your Word to our hearts. Make us desire the same things that You desire. You sent Your Son to put hostility to death so make us hate hostility. You sent Your Son to break down the dividing wall between races whether that be Jew or Gentile or between any other races. You sent Your Son create unity among all of those who call upon Him for complete salvation. So, I pray that You would give us Your heart, and let us desire the things You desire. In the name of Your Son who who taught us to pray:

Our Father which art in heaven, Hallowed be thy name.
Thy kingdom come, Thy will be done in earth, as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.


[1] Sermon Illustration taken from this document: http://www.augsburgfortress.org/media/downloads/0806695951_session2_preaching.pdf

The Liberal Streak I Didn’t Know I Had

The Liberal StreakI Didn't Know I Had.jpg
If this picture of a woman standing at lectern reading the Scriptures triggers you, then you’re gonna have a bad time, son.

[Disclaimer: I am not speaking for the blog as a whole, nor am I speaking for the other contributors. Of all of the other LNT contributors, I am a lone wolf here.]

Let me start off by saying that I’m conservative to the right of Genghis Kahn on a lot of issues. I was raised as a pew running, tongue-talking, Holy Ghost baptized, KJV Onlyist Pentecostal. Even for a couple of years after I left the theological background of my raising it was hard for me to give up the KJV, and I’m still conservative on the classical issues. I believe marriage is to be between one man and one woman. I believe women who have an abortion to avoid responsibility are committing murder. I believe those who are theologically and socially liberal have an agenda and that agenda has no place in the pulpit. If you name a hot button issue within the realm of Christendom there’s a good chance that I’ll land on the right side of it. (Take that however you want to!)

However,  I was raised with two great aunts to who stood in the pulpit and proclaimed the Gospel. They boldly proclaimed that Jesus is the way, the truth, and the life. They urged people to run to Jesus and be washed in the blood of the Lamb for the forgiveness of their sins. I’m told stories of my great-grandmother who faithfully pastored two independent Pentecostal congregations through the 70s and 80s.

It wasn’t until I was in my teens that I had heard of people who didn’t believe that women should be pastors, and even then it wasn’t until I was an adult that I actually met one of these unicorns, and I found that the idea of women in pastoral ministry is actually a liberal issue.

Today, I am no longer Pentecostal. I am a proud Calvinist, but I am a pastor in the Cumberland Presbyterian Church – one of the few conservative-leaning denominations that ordain women to the pastorate, and I proudly stand on the liberal side with this issue, and here’s why…

1. There Were Dynamic Female Leaders in the Bible

I could go back to the Old Testament and mention Deborah the judge and Hildah the prophetess, and I could even talk about the Anna the prophetess mentioned Luke 2:36-38 who gave thanks to God for Jesus, but I think I want to start in a slightly more uncomfortable place for my complimentarian brethren.

Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.
– Romans 16:7, NIV

The first hurdle is to figure out whether or not Junia was a man or a woman. The Greek name, jIounivan, is in fact feminine so it is to be translated Junia rather Junias as the NIV 1984 and other translations have rendered it.

The second hurdle is to try to decipher what “outstanding among the apostles” means. While there is major controversy surrounding the actual meaning, one thing is clear – the patristics were confident that this woman was, in fact, an apostle.* Although, maybe not in the classical sense, but she was called and sent of the church.

Then, we come to Priscilla and Aquila. This husband and wife team discipled Apollos according to Acts 18. However, there’s something that we notice with Priscilla and Aquila that is different from the traditional way of addressing couples even in our modern day with the man’s name being mentioned first almost all of the time. It’s more often that you hear, “Let’s invite Joe and Mary over for dinner” rather than “Let’s invite Mary and Joe over for dinner.” Notice this observation made by Eddie Hyatt.

In Paul’s greeting to Priscilla and Aquilla in Romans 16:3-5, he greets them and the church that is in their house. Interestingly, he puts Priscilla’s name first in the greeting. This is telling for, in doing so, he violated the normal, conventional way of presenting a couple in the ancient world. The proper way would have been to mention Aquilla first, but Paul goes against accepted convention and mentions Priscilla first (Hyatt, Paul, Women and Church, 28-29).

That Paul would purposely mention Priscilla first is a powerful statement of her status and influence and of Paul’s estimation of her. Many New Testament scholars see this as evidence that she was the out-front one in the relationship and the pastor of the church in their home. R.C.H. Lenski, for example, said, “She by nature was more gifted and able than her husband, also spiritually fully developed, due to having Paul in her home for 18 months in Corinth.”

2. There Were Dynamic Female Leaders in Church History

I’m not going to spend as much time on this point because we could be here for a while, but I will point out a couple of examples the first being Hilda of Whitby.

The great-niece of King Edwin of Northumbria, she was baptized at 13 when the king and his household converted to Christianity in 627 A.D. 20 years later, at the age of 33 she answered the call on her life to become a nun. Under the direction of Aidan of Lindisfarne, she established a number of monasteries her last being Whitby.

The monastery at Whitby was what was known as a double house meaning that not only were there women who were becoming nuns, but there were there becoming monks. The implication of this is while they attended mass and had a priest of their own, Hilda oversaw the spiritual environment of that monastery. Whether we want to admit it or not, as an abbess she pretty much functioned as a pastor overseeing the spiritual care of both men and women.**

The second example I would like for us to take note of is that of Rev. Louisa Woosley. Unless you’re Cumberland Presbyterian, you probably don’t recognize that name, but during her 45 years of evangelistic ministry within the denomination, she saw about 100,000 conversions across 20 states. In 1891, she published the book, “Shall Woman Preach?” where she presents with all theological boldness and clarity a resounding ‘yes’ as an answer to question that the title presents.

3. We Can Raise Up Dynamic Female Leaders in the Church Today

Before I go on any further, let me just say that in a way, I get it. It’s hard to see that women should have a place in the pulpit when it seems all the only female pastors getting any exposure are those preaching false prosperity gospel (Paula White) or those preaching a gospel of social justice. The PCUSA, the UMC, and the Episcopalian Church are all shelling out naval-gazing humanists for pastors so it’s hard to see any hope for there to be room for Bible believing women in the pulpit, but the Assemblies of God are training up young women qualified to take the pulpit who aren’t afraid to stand up against those who have “an appearance of godliness but deny the power thereof,” and the Cumberland Presbyterian Church needs to get on the ball if we’re going to stand in the fight against an age of secularism that seeks to invade our churches.

I believe that if we will, we can raise up female leaders who will fearlessly exposit the truths of God’s Word, and in so doing they will proclaim the radical holiness and marvelous grace of our glorious God.

I will stand with women and I, as Brady Boyd says, “let her lead.

P.S. Even after reading this, you may not agree with me, and that’s okay, but at least I didn’t call evangelical women worthless like Robert Truelove did.

______________________________

*Was Junia Really an Apostle? A Re-examination of Rom 16.7 In this paper, the authors conclude, that Junia was not an apostle in spite of the fact that patristic testimony suggests that she was.

**Hilda of Whitby, Abbess and Peacemaker