Some Thoughts On How Divine Aseity Gives Understanding To Christian Identity And Biblical Manhood

Isaiah 48:11 “For My own sake, for My own sake, I will act; For how can My name be profaned? And My glory I will not give to another."

Introduction:

In the last post we explored God's Divine Aseity (A-say-i-tee). To grasp once again this core trait of God's Aseity, I quote from the great Christian scholar and defender of Biblical Christianity, Dr. William Lane Craig: 

"When we come to the subject of God’s self-existence that we’ve been looking at, we can say that the Scripture clearly teaches that God is uncreated and independent of anything else. Everything other than God depends upon God for its existence, whereas God depends upon nothing." 

In today's post I want to consider how focusing on God's Divine Aseity can greatly clarify God's identity and its relationship to Christian identity. This study will offer a starting point for considering how true Biblical manhood can be sculpted by considerations centered-on God. Specifically, we will see how Christian men (and women of course) can benefit from focusing upon this incredible quality of God's Divine Aseity.

How Divine Aseity is core to God's Identity

Isaiah 48 and 49 are among some of the greatest chapters in the Old Testament to get a glimpse into the Triune identity of God. Isaiah 48:1-11 has the Lord affirming the Oneness of His being, namely that He and he alone is God, and that He does not share His glory with another. In fact as we have been noticing the past couple of days, the phrase "I am the first, and I am the last" and other phrases like it affirm the Oneness and uniqueness of God in His Aseity (a-say-i-tee). 

To remind the reader again, God's Aseity refers to how He is independent and His own source of life and existence. Bible teacher John MacArthur comments on Divine Aseity in his exposition of John 5:26:

"But now when you talk about His self-existence, you’re talking about the essence of His nature. One is eternality, two is equality, three is essence. His self-existence is critical. Through the years, this has kind of been an abstract idea, kind of left in the back waters of theology and theologians have a word for this, they call it the aseity of God … a-s-e-i-t-y, the aseity of God, very obscure term but it means the self-existence of God."

MacArthur continues on: 


"What does it mean that He is self-existent? It means in simple language, go down to verse 4, here it is again, four words. I told you John’s economy of words is stunning. “In Him was Life.” In Him was Life.” John 5:26 says it again, that in God is life and in the Son is life. This is an amazing statement. Life not bios, not just physical life, but zoe, the biggest, broadest term for all kinds of life. And what it’s saying is this. Life was in Him. What do you mean by that? Well look at it from a negative standpoint. He didn’t receive life from any from any other source. He didn’t develop life from some other power. This is self-existence. He wasn’t given life, He didn’t receive life, He possesses it as an essential of His nature. In Him was life."

All things, whether people, angels, rocks or stars depend on God for their existence or life. God however is different and is the only Being who is self-sufficient, meaning then that He alone can Create, Perform Salvation and reign over all things. As was already noted in previous posts, Divine Aseity is what defines God as God; aseity is God's "Godness". 

Men in particular need a fresh, powerful appreciation of Divine aseity

This trait is important in Isaiah's overall argument against idolatry and the worldliness that was stealing away the hearts of his people and which still attempts to grab hold of our hearts today. Men in particular prize the thought of self-sufficiency. The autonomy of humanity is a major by-product of fallen man. God alone is self-sufficient. Whenever a man tries to "do it all on his own" or "be the lone-ranger", emotional, spiritual and relational burnout in marriages, jobs and life result. As a man myself, I constantly have to battle that tendency to be a "lone-ranger" and see my own insufficiency. Asking help from others and being immersed in a Christian community (i.e the local church) reinforces this notion that we as creatures are dependent on outside sources, and God alone is sufficient in-an-of-Himself.

Men in the Bible who were transformed by the revelation of God in His Divine Aseity

When we scan the scriptures in both Old and New Testaments, we find God revealing Himself to men to effect change in their lives and to clarify His calling to them. Think of Moses for example. In Exodus 3, we find God revealing to Moses His very Divine name that is centered around Divine aseity - namely "I am who I am" or Yahweh, Jehovah. Moses' life and character was radically changed as a result of that encounter, resulting in a catapulting of him into leadership and service to God. 

Other Biblical characters could be mentioned: Abraham, David, the 12 Apostles and the Apostle Paul. A moments reflection and further study of the relevant Biblical texts will show how much Divine aseity can transform a man into a man of God. We can of course apply all that has been said to the women of the Bible such as Sarah, Hannah, Mary and Martha. 

Mankind's purpose is to know God and he derives His purpose from God

Mankind was originally designed to be a being in relationship with others. In marriage, men are to relate to their wives. As fathers, the man is to consider his children's needs above His own. Then of course, the Christian man must remember that he derives his identity and sense of being from God. Manhood is best cultivated in the context of relationships.

God in His own unique way expresses His very essence by the inter-relating of the Three Persons of the Godhead. This One God identifies Himself in a plural way in Isaiah 48:16 as the One who was sent by the Lord God, along with the Spirit of God. Though only brief, the passage gives us a glimpse into the three-fold identity of God that is Father, Son and Holy Spirit. 

Applications for understanding Christian identity and Biblical manhood in light of God's Divine aseity

As we close out today's post, I want to suggest the following life-practical applications of Divine aseity to understanding Christian identy in general and Biblical manhood in particular:

1. God's Divine Aseity means we as dependant creatures are accountable to Him.

Knowing that we are accountable to Him in both this life and the one to come ought to affect how we treat fellow Christians, those outside the faith and prompt us to encourage everyone for Jesus sake. 

2. God's Divine Aseity means that God is sufficient and that without Him, we are insufficient.

Divine Aseity reminds me that Jesus is All-sufficient and that you and I by ourselves are insufficient. Christian men ought to take notice. The Lord and His word is the norm by which we live in an otherwise abnormal world that is dying and in need of Jesus Christ. 

3. God's Divine Aseity means God, rather than culture, is the norm by which we ought to live.

Culture attempts to conform men to its image apart from God. Jesus Christ, though sharing fully in the One Divine nature with the Spirit and the Father, still shares in our humanity. He by His Spirit urges us to love our neighbor as ourselves and to love His Father with all our hearts, souls mind and strength. (Matthew 22:37). 

4. Divine Aseity reminds us that apart from God, true manhood cannot be grasped, since the eternal Son took unto His Person a truly human nature

Without God, true manhood cannot be grasped. Afterall, the eternal Person of the Son chose to unite to His Person a truly human nature by which we could behold true humanity and true manhood in action. 

Closing thoughts:

May we ever depend upon our Master in heaven, upon whom we depend for everything that pertains unto life and to godliness through His word (compare 2 Peter 1:4-11).

Gospel centered view of gender, marriage and the church

1 Timothy 2:3-4 "This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and tocome to the knowledge of the truth."

When we consider the significance of the Gospel, we not only understand it's importance in regards to how sinners are brought to Christ in saving faith, but also how it informs our understanding of everything in life. To put it another way, some of the most basic truths behind what it means to be human, the meaning of marriage and the purpose of the church would not make sense apart from the Gospel. Today's post aims to demonstrate a Gospel-centered view of gender, marriage and the church from 1 Timothy 2:1-4:10.

What is the Gospel?

When we consider the Gospel or the "Good News", 1 Timothy 2:1-4:10 contains key verses that enable us to define the Excellent Savior, The Event of Salvation and Experience of salvation proclaimed in the Gospel. First, the Excellent Savior, 1 Timothy 2:5 "For there is one God, and one mediator also between God and men, the man Christ Jesus." The good news about "The Good News" is that we are brought into contact with this Excellent Savior, Jesus Christ, Who is man for us before God and God to us who are undeserving men and women. 1 Timothy 3:16b gives further detail - "He who was revealed in the flesh,Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory." This Excellent Savior, God in human flesh, came down to earth to become a sinless human being for men, to minister among men, to die for men and to raise from the dead to be believed upon by men. Then, this same Jesus ascended up into heaven to demonstrate He being worthy to be worshipped by men. 

The Gospel tells of an Excellent Savior Who achieved the event of salvation, as recorded in 1 Timothy 2:6 "who gave Himself as a ransom for all, the testimony given at the proper time." This event entailed a transaction, a payment for sin by the Son to the Father. This event occurred on the cross wherein the Son became the curse of sin (Galatians 3:13) and became the very embodiment of sin (2 Corinthians 5:21) while of course remaining the sinless Savior. All that we are and did became credited to Jesus so that all He did and is would be credited (or imputed) to us at saving faith. 

The Excellent Savior achieved the event of salvation, so that their could be a definite experience of salvation to all who are drawn by the Spirit to freely believe on Him. 1 Timothy 4:10 states - "For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers." Jesus Christ is the Savior of all men in a historical and general sense, in that He died to delay the wrath of God and to give men the opportunity to hear the Gospel, repent and believe, as well as to show forth His goodness to them in common grace. (see Matthew 5:45; 2 Peter 3:9) In a second eternal and specific sense, Jesus Christ died specifically for believers, His church, who individually drawn by the Father and called by the Spirit make up the church. (see John 6:44; 16:8-12 and Acts 20:28) Hence the Gospel promises a genuine, definite experience of salvation at the moment of saving faith. This is the Gospel.

A Gospel-centered view of gender

As we noted earlier, issues such as gender cannot be grasped apart from the Gospel, nor for that matter, would the Gospel be understood apart from gender! The Bible is very clear when it comes to God's central focus on gender in Genesis 1:27 "God created man in His own image, in the image of God He created him; male and female He created them." God purposefully made man and woman because He intended for them to express distinctive equality within the bounds of their marriage relationship. God Himself expresses distinction and equality within Himself. The Bible reveals God to be One God (Deuteronomy 6:4-5; Matthew 22:37-39) that exists as three co-equal yet distinct Persons: Father, Son and Holy Spirit. (Matthew 28:18-20; 2 Corinthians 13:14) 

Biblical manhood is defined as men being spiritual leaders in their homes, churches and communities without hesitation. (1 Timothy 2:1-2, 8) Biblical womanhood portrays women as co-equal sharers in the Person and work of Jesus Christ while distinctively finding covering under the loving leadership of their husbands. (1 Corinthians 11:1-3) For women who may not be married, the concept of Jesus Christ being their covering, as well as their inherent value as human beings before God is underscored time and again. (Galatians 3:28) 

When Jesus came to this world, among the benefits He achieved on the cross, restoration of manhood and womanhood in the context of saving faith was among such achievements. (Colossians 3:12-21; 1 Timothy 2:9-15). Galatians 4:4 reminds us that in the very act of the incarnation, the Son chose to use the womb of the virgin to enter from eternity into time. Womanhood's purposes and dignity are restored in Christ. Luke 8 portrays various women serving Jesus and participating in the work He was doing. Undoubtedly the distinction of men and women are preserved insomuch as Jesus called the twelve disciples to be Apostles. Nonetheless, the equal value that women had in Jesus' sight is proven in the fact that they were the first eyewitnesses and proclaimers of His resurrection from the dead. (Matthew 28; Mark 16; Luke 24; John 20). 

Jesus also came to restore true manhood by becoming a true man, as recorded in passages such as Philippians 2:7. The place of gender functions so centrally in all that Jesus came to accomplish. The distinctive equality of men and women that was lost in the fall and warped by sin is restored in a redemptive relationship with Jesus Christ by grace through faith. 

Whenever an attempt is made to erase the distinctions of gender, the Biblical Gospel is abandoned in favor of a man-made idea. The vision of the true and living God is blurred in favor of a deity that is neither real nor saving. Having then looked at the Gospel and a Gospel centered view of gender, we thirdly turn to....

A Gospel-centered view of marriage

What is marriage in the Biblical sense? How specifically defined is marriage? Genesis 1:26 and 2:24-25 specifically define marriage as one man, one woman and covenant with God for life. The Baptist faith and Message 2000 aptly notes about marriage: "God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood, or adoption. Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race."

The Baptist Faith and Message (BFM 2000) goes on: "The husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation."

This summary of the Biblical material demonstrates that marriage proclaims the truth of the Gospel (Jesus and His church). Whenever we see Jesus reiterating this specific, sacred and standard definition of marriage in Matthew 19:3-5 and Paul clearly connecting marriage to what Jesus achieved on the cross for the sake of His bride, the church, the connection between marriage and the Gospel cannot be avoided. To advocate any other sort of arrangement: co-habitation, pornography, adultery, pre-marital sex or same-sex marriage is lose sight of what marriage was designed to be. None of these other arrangements convey anything about the Gospel and demonstrate themselves to be portrayals of men and women having relationships apart from God's sanction and will. 

A Gospel-centered view of the church

The last point on marriage leads naturally into considering a Gospel-centered view of the church. In 1 Timothy 3:1-13 we see two ordained offices being mention: namely the Pastor (3:1-7) and the Deacon (3:8-13). The qualifications for each of these is over-whelmingly predicated upon sound marriage and family life. Why emphasize marriage and family in the qualifications for leadership and servanthood in the local church? Marriage is an enormous deal to God and it functions intimately with the Gospel. The church is the church of the living God, the "pillar and foundation of truth". (1 Timothy 3:15-16)

As one comes in 1 Timothy 4, warning is given about the error that will be circulating in the times leading up to the second coming of Jesus Christ. Pastors have the responsibility to proclaim the truths just mentioned. (1 Timothy 4:6) If a pastor fails to proclaim the Gospel, a gospel-centered view of gender, marriage, the church and really the whole counsel of God, he is forgetting the fact he will stand before the Lord to give an account. (Hebrews 13:17)

In like manner, the congregation is charged in upholding and living out Gospel-centered manhood and womanhood, marriages and church life. (see Matthew 28:18-20; 2 Corinthians 5:15-21; 1 Timothy 4:10). If churches and pastors give ground in any of the above areas, they have weakened their ability to be faithful stewards of the Gospel and end-up aiming to please men more than God. The Gospel of Jesus Christ must ever be at the center of any discussion we have about gender, marriage or the church. Why? Because the Gospel reminds us that apart from Jesus Christ, we would be lost in our sins and without hope. Such truths will ensure that we approach all people with truth in love and love in truth, since Gospel-centered living is what God is calling all Christ-followers to articulate and model in this 21st century world.  

P2 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - Understanding our moral and spiritual responsibility in a culture that supports same-sex marriage

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com.  All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God. 

Introduction:
A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 

1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture.

2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. 

The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Thus for the next few posts I will be sharing by way of summary the messages and panel discussions. The BGCO has posted some of the plenary sessionson their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post features a summary of a panel discussion that dealt with questions relating to our moral and spiritual responsibility in a culture that supports same-sex marriage. The participants in the discussion were Dr. R. Albert Mohler, President of The Southern Baptist Theological Seminary and Dr. Russell Moore, Chairman of the Ethics and Religious Liberty Commission of the Southern Baptist Convention.

Panel discussion #1 Understanding our moral and spiritual responsibility in a culture that supports same-sex marriage.  Question 1 how did we get to this point in our culture? Dr. Mohler noted the imminent collapse of the moral structure we thought was firm. The first sexual revolution was contraception. We felt we could separate sex and procreation. We ended up in separating sex from marriage in the 1965 Griswold decision that dealt with contraception, then called "the pill". Also too, the divorce revolution in the sixties and seventies contributed to how we arrived at this current state of affairs, causing marriage to be viewed as a temporary arrangement. Dr. Mohler then quoted a philosopher who noted that people live as if they don't fear God. If moralism is our message, we're done. Question 2: What are practical ways to uphold the biblical view of marriage without being bigots? Dr. Moore notes we can avoid being bigots but we can't avoid the gospel and being viewed as such. Pastors need to deal with issues as same-sex attractiveness, much like we would deal with pornography, temptation and other areas. Question 3: What attitudes must change? An adjustment in our view of truth must take place before a truth adjustment occurs in our heart. Question 4: What about the court ruling of same-sex marriage based on the 14th amendment. Right now 59% of Americans support same-sex marriage. Even if court rules against it, we are still in a same sex supporting culture. If we take the pro-life movement as a model - short term it was going to be difficult, however, long term though it thrived. How? By means of a multi-pronged strategy of political societal and spiritual reconciliation. Same sex marriage is not only immoral but impossible. If the courts on June 30th rule in favor of same-sex people as being a constitutionally protected class, it will have massive reprucussions for religious liberties. 37 States currently have legalized same-sex marriage. Question 5: What about convictional kindness? Dr. Moore noted that civility is too low of a bar. Capitulation is not kindness. 2 Timothy 2:23-25 tells us to speak and kindness the way Jesus said it. We express both content and the intention to convey the voice of Jesus. We must have confidence in the power of the Holy Spirit. We are not dealing with issues, but people. Question 6: What happens when a loved one expresses they are gay? We must recognize the language of the heart and deeds and how we treat people. Dr. Moore noted we must Crucifier pride. We must stop a searching for our own self image. There's not one family in the scripture that does not have a prodigal child. Research was done in North America, Africa and Asia with researchers telling the prodigal-son story as it appears in Luke 15:11-32. The researchers then had the people retell it back. The North Americans missed the detail of the family, whereas the Africans and South Americans did not. Question 6: How do we address this issue? We begin by talking about marriage and sexuality in the Bible and how it relates to the gospel. We must not have fear, but faith in addressing sin. Question 7: What blind spots do we have as evangelical Christians? We need to get to know gay and lesbian people so they can hear us and we can hear them. Closing thoughts? The Gospel will be voted down 100% of the time by unbelievers. Marriage persists because it is embedded in creation. (Genesis 1:26-28 and Genesis 2:23-25). We need to look to the Holy Spirit and the Scriptures. Dr. Mohler reminds us that the church has had to face these issues before, since the scriptures were revealed to it in a pagan, Graeco-Roman culture.

P1 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - The Strangeness of the Gospel to our culture in need of the Gospel

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com.  All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God.  John 4:9-13 "Therefore the Samaritan woman said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” 11 She said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?12 You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?” 13 Jesus answered and said to her,“Everyone who drinks of this water will thirst again; 14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” Introduction: A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture. 2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Thus for the next few posts I will be sharing by way of summary the messages and panel discussions. The BGCO has posted some of the plenary sessions on their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post will feature summary notes of the first session preached by Dr. Russell Moore, Chairman of the Ethics and Religious Liberty Commission (ERLC) of the Southern Baptist Convention (SBC), wherein He talks about how to approach this issue of the Gospel, Sexuality and the Church from the account of Jesus' conversation with the woman at the well in John 4. Dr. Moore refers to the need to proclaim the "Strangeness of the Gospel to our culture in need of the Gospel". The BGCO conference the Gospel, sexuality and the church - session #1: "The Strangeness of the Gospel to our culture in need of the Gospel". Dr. Russell Moore, Chairman of the ERLC.   In session 1, Dr. Russell Moore preached from John chapter 4:1-20. He introduced his message by talking about how shocking and counter intuitive the Gospel was to two kids he taught. In short, they thought the gospel was strange. As Christians, we are used to a "Nicodemus" culture (compare Nicodemas and Jesus in John 3) whereby people want to be something with a thin veneer of religiosity. We are shifting to a Samaritan woman culture (please compare the Samaritan woman and Jesus in John 4). When we compare Nicodemus to the woman of Samaria we find out what is meant by this. 1). Nicodemus came to Jesus by night whereas the woman of Samaria came to Jesus by day. 2). Nicodemus was all about morality whereas the woman of Samaria was immoral. 3). Nicodemus came asking Jesus questions where as Jesus asked the woman of Samaria questions. So how does Jesus engage the Samaritan woman? Moreover, what should be our method of cultural engagement with the Gospel, since we are no longer in a Nicodemus culture? Let's notice some things. Jesus shed light on the issues with the Gospel. Jesus was not afraid to take the light of Himself, the embodiment of the Gospel, and shed light into the world of the Samaritan woman. It must first be noted that people in our culture are offended by Christian views of marriage, but moreover, our views on final judgment. Jesus tells this woman to go get her husband. He doesn't sidestep the heart issues, since he is calling her to repentance. Secondly, sexuality is a powerful impulse an expression created by God. Marriage is a sermon, an invitation that preaches the gospel. If we refuse to hold fast to what Jesus and His apostles gave us, we will be unloving to our neighbours and leave consciences undisturbed. Third, sexuality is not a political issue but a moral, theological issue. If we remain silent and blur the topic, we will leave those needing the gospel in the dark. Fourthly, if we do not address sexuality, people will realize we are not telling the truth and conclude that they don't need a Bible and thus draw conclusions on their own. If people sense we are unwilling to be marginalized, they won't trust us. So we can see how Jesus shed light on the issues but notice secondly.... Jesus engages His culture (i.e the Samaritan woman) in conversation and spiritual warfare. When engaging our culture, we must remember that our warfare is not with people, but with ideologies and the kingdom of darkness itself.  The Devil uses two tactics to try to destroy people: accusation and deception. How does Jesus deal with this in John chapter 4 in this conversation with the Samaritan woman? Well Jesus is not afraid of the woman. He was not disgusted nor repulsed. He sees her as an object of redemption. People holding to a Christian view on sexuality and marriage have always been in a minority. The temptations we will have are twofold: wringing our hands or shake our fists at the culture. The people railing against the gospel are reflecting the devil of Revelation 12 which reminds us that the Devil's time is short before Christ's return in judgment, which is why the Devil is angry. The church at large and Christians in particular are not walking into a new situation. When we do nothing but vent against culture, we are saying to God we deserve a better culture. We should see the people around us as those in need of Christ. So in observing Jesus and his conversation of the Samaritan woman, we see Him shed light on the issues at hand and how He dealt with the twofold method of Satan in accusation and deception. Jesus reveals the source of confidence in this present hour Let notice now the matter of the source of the Christian's confidence in this present moment. We do not find a hope in polls or political maneuvering, but in Matthew 16:18 which reminds us that the gates of Hell will not prevail against the church. The culture believes the sexual revolution will deliver on it's promises. As Christians, we know marriage is not a social construct. When James and John wanted Jesus to call down fire on the Samaritan people, Jesus chose to enter not only into their orbit, but specifically into this Samaritan woman's life. Jesus gave her spiritual water at a well that could only offer physical water. Many people are hostile to our message, however we must remember they are not to be written off. Now when it comes to communicating and embodying a biblical vision of marriage and sexuality, how do we do that? We used to assume that people agreed with us on sexuality and marriage. That perceived consensus is no longer the case. We articulate what the Scripture teaches on manhood, womanhood, fatherhood, motherhood, to our children. We must not only articulate this, but embody it. Why do we often respond in the wrong way to our children? We view them as in our image whatever they are doing. If it conflicts with us and our peer groups, it will come back on us. This focus on ourselves is selfish. Could it be that our gay and lesbian neighbors wonder what it may look like for them to take up the gospel? For them, they assume such a response would mean dying alone. That is not Acts 2 Christianity. So in approaching the Gospel, Sexuality and the Church, we learn from Jesus to shed the light of the Gospel on the issue, engage in conversation and spiritual warfare and the source of confidence. Let's consider one final thought, namely... The Strangeness of Christianity - Our Best Strategy for reaching the culture The strangeness of Christianity is what will enable us to counter are sexual revolution culture. We believe a previously dead man will show up in the sky on a horse. Our problem has been to view the Gospel as a moralistic message. Rather, we need to confess the strangeness of the gospel in a culture that sees the strangeness. If done right, such contact will open the door for the Spirit to show people that they are sinners and that God in Christ desires to reconcile them and save them from judgment." More tomorrow....

P1 God's will on Men, Women, The Church, Marriage and Culture - 1 Timothy 2:1-4:6

1 Timothy 3:1 "It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do."

1 Timothy 3:14-15 "I am writing these things to you, hoping to come to you before long; 15 but in case I am delayed, I write so that you will know how one ought to conduct himself inthe household of God, which is the church of the living God, the pillar and support of the truth."

1 Timothy 4:6 "In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following."

Introduction:

As a pastor, my aim is to stand before the Lord Jesus Christ at His judgment seat and to hear Him say: "well done my good and faithful servant." As the Apostle Paul writes to pastor Timothy in his first epistle to Timothy, he wants to make sure that Timothy proclaims to his congregation certain truths that they will need to be an effective group of believers. On seven occassions you find Paul making statements to Timothy about setting forth the truths of God's Word before the people: "the command entrusted to you" (1:18); "writing these things" (3:14); "pointing out these things" (4:6); "prescribe and perservere in these things" (4:11-12); "prescribe these things" (5:7); "maintain these principles" (5:21) and concerning immorality "flee from these things" (6:11). Among the 14 different subjects discussed by Paul in 1 Timothy, we find the need to preach the Gospel, issues on men and women, marriage, doctrine and morality. With particular reference to 1 Timothy 2:1-4:6, we find five general areas that in all reality affect one another that must be addressed by every pastor and church in every age. Today's post begins consideration of what God has to say about men & women, the church, marriage and the culture. The first two of these we will cover quickly, since other recent posts have covered in detail God's visions for godly manhood and woman hood. We could call this discussion: God's will on men, women, the church, marriage and culture. 

God's will on men. 1 Timothy 2:1,8

As we noted already, we won't camp to long on this point or the next, since much has been covered in recent posts. Paul's statements are so clear on the subject of godly men that barely no further comment is needed. He states in 1 Timothy 2:1 - "First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men." Then in 1 Timothy 2:8 we read - "Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension." In short, God through Paul desires godly men who will be spiritual leaders without hesitation. So that is God's will on men, but what about His will on women?

2. God's will for women. 

We read these words in 1 Timothy 2:9-10 "Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 but rather by means of good works, as is proper for women making a claim to godliness." God desires women saved by grace through faith to demonstrate the richness of His work inside of them, to exercise their distinct roles as women while enjoying equal status and value in God's site and to enjoy God's redemptive restoration of their womanhood in Jesus Christ. 

3. God's will on the church. 1 Timothy 3:1-13

In 1 Timothy 3:1-13 we see Paul laying out details concerning the qualifications for Pastors (3:1-7) and Deacons (3:8-13). God has ordained at least two major offices in the local church (and I would suggest a third, elders, in texts such as Acts 11:30; 1 Timothy 5:17). In just focusing on the offices of Pastor and Deacon, it is amazing how many of the qualifications center around the family life and moral/spiritual development of the man. This is not to say of course that pastors should not possess the ability to administrate, teach, preach nor that Deacons should not possess skills for practical, pastoral care of God's people, since such qualifications are spoken of elsewhere in God's word (compare Acts 6; Ephesians 4:11-12; Titus 1). Nevertheless, other than the short phrase for Pastors being "able to teach"  in 1 Timothy 3:2, the qualifications for Pastors and Deacons center mainly around their home lives and testimony.

To get more specific, more space is devoted in the qualifications on the subject of Pastors and Deacons marriages and homelife than any other set of qualifications. Just notice briefly the qualifications that center around marriage/family:

1. "Husband of one wife" 1 Timothy 3:2

2. "his own household" 3:4

3. "his children" 3:4

4. "his own household" 3:5

5. "Deacons likewise...." 3:8

6. "Women" or in some versions "their wives" 3:11

7. "husbands of only one wife" 3:12

8. "managers of their children" 3:12

9. "their own households" 3:12 

These qualifications admittedly places pressure on pastors and their families and if not careful, can tempt many pastors and their families to perform, rather than rely upon the power of the Holy Spirit. As with any Christian, whether in the pew or behind the pulpit, only the power of the Holy Spirit and the power of the cross make such standards of living not only possible but reality. (compare Galatians 2:20; Ephesians 5:18) These observations obviously overlap between the comments we are making about God's will for the church and marriage. The church and its equipping servant leadership (pastors) and effective servants to the people (literally the meaning of "deacons") constitute God's will for what He wants in terms of the order, leadership and example in the local church. 

Closing thoughts for today

As I mentioned a moment ago, God's will for the church and for marriage intertwine and overlap. For now we will close out today's post, however let me conclude with this observation regarding why Paul is making such a big deal about the marriages and homelives of the leadership in an among the church. The point? Marriage is a big deal to God in his church, and he wants men and families of those men to champion and model before the congregation and ultimately the culture what sound marriages and home lives look like in a world where disfunction is unfortunately, but in reality, the norm. Only by the power of the Holy Spirit and the cross can pastors, deacons and the church body live out God's will for men, women and the church. Tomorrow we will consider God's will for marriage, as depicted in these verses and in other verses. 

P2 - A great resource for affirming Biblical manhood and womanhood

Genesis 1:26-28  "Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” 27 God created man in His own image, in the image of God He created him;male and female He created them. 28 God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”

Introduction:

Over 25 years ago, the Council on Biblical Manhood and Womanhood (from hereon CBMW) was formed to equip the wider evangelical world on how to address the increasing momentum of changes introduced by the then feminist movement of the mid to late 20 centuries. With the blurring of lines between genders adovcated by the feminist movement, the attack on the Biblical distinctions between men and women was clearly in motion. The below statement, framed in Danver's Massachusettes, represented the beginnings of the CBMW and the need to affirm God's vision for men and women in the Bible. The hope is that the reader will explore the website of the CBMW in gaining a richer understanding of God's vision for men and women than what has been presented in an introductory fashion in these past two weeks on this blogsite. Here is the the link to the CBMW: http://cbmw.org/ . 

Yesterday we looked at what the Danver Statement has to say in regards to the rationale for biblical manhood and womanhood. Today we conclude this two-part look at the Danver Statement by noting it's affirmations of these vital truths. Like yesterday, numbers have been added to the below excerpt for easier reading. The reader is encouraged to read it and then check out the link I just mentioned. May all of us be equipped to better articulate God's vision for godly manhood, womanhood and marriage in this 21st century world. 

The Danver's Statement: A Summary of the need for the Council on Biblical Manhood and Womanhood. Note to reader: the entirety of this statement can be found at: http://cbmw.org/core-beliefs/

Affirmations
Based on our understanding of Biblical teachings, we affirm the following:

1. Both Adam and Eve were created in God’s image, equal before God as persons and distinct in their manhood and womanhood (Gen 1:26-27, 2:18).

2. Distinctions in masculine and feminine roles are ordained by God as part of the created order, and should find an echo in every human heart (Gen 2:18, 21-24; 1 Cor 11:7-9; 1 Tim 2:12-14).

3. Adam’s headship in marriage was established by God before the Fall, and was not a result of sin (Gen 2:16-18, 21-24, 3:1-13; 1 Cor 11:7-9).

4. The Fall introduced distortions into the relationships between men and women (Gen 3:1-7, 12, 16).

a. In the home, the husband’s loving, humble headship tends to be replaced by domination or passivity; the wife’s intelligent, willing submission tends to be replaced by usurpation or servility.

b. In the church, sin inclines men toward a worldly love of power or an abdication of spiritual responsibility, and inclines women to resist limitations on their roles or to neglect the use of their gifts in appropriate ministries.

5. The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Gen 1:26-27, 2:18; Gal 3:28). Both Old and New Testaments also affirm the principle of male headship in the family and in the covenant community (Gen 2:18; Eph 5:21-33; Col 3:18-19; 1 Tim 2:11-15).

6. Redemption in Christ aims at removing the distortions introduced by the curse.

a. In the family, husbands should forsake harsh or selfish leadership and grow in love and care for their wives; wives should forsake resistance to their husbands’ authority and grow in willing, joyful submission to their husbands’ leadership (Eph 5:21-33; Col 3:18-19; Tit 2:3-5; 1 Pet 3:1-7).

b. In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Gal 3:28; 1 Cor 11:2-16; 1 Tim 2:11-15).

7. In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission-domestic, religious, or civil-ever implies a mandate to follow a human authority into sin (Dan 3:10-18; Acts 4:19-20, 5:27-29; 1 Pet 3:1-2).

8. In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (1 Tim 2:11-15, 3:1-13; Tit 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God’s will.

9. With half the world’s population outside the reach of indigenous evangelism; with countless other lost people in those societies that have heard the gospel; with the stresses and miseries of sickness, malnutrition, homelessness, illiteracy, ignorance, aging, addiction, crime, incarceration, neuroses, and loneliness, no man or woman who feels a passion from God to make His grace known in word and deed need ever live without a fulfilling ministry for the glory of Christ and the good of this fallen world (1 Cor 12:7-21).

10. We are convinced that a denial or neglect of these principles will lead to increasingly destructive consequences in our families, our churches, and the culture at large."

P1 - A great resource for the rationale of Biblical manhood and womanhood

Genesis 1:26-28  "Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” 27 God created man in His own image, in the image of God He created him;male and female He created them. 28 God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”

Introduction:

During the past two weeks, this blogsite has dedicated two major series to the subject of biblical manhood and biblical womanhood. Such topics are necessary for our day and time, being that the issue of gender, sexuality and the roles of men and women are so skewed in out culture. Our time and challenges are nothing new in one sense. The only only difference is in the increased levels of overtness opponents of God's vision for men and women have expressed in trying to undermine and replace the Biblical framework for understand genuine maleness and femininity. 

Over 25 years ago, the Council on Biblical Manhood and Womanhood (from hereon CBMW) was formed to equip the wider evangelical world on how to address the increasing momentum of changes introduced by the then feminist movement of the mid to late 20 centuries. With the blurring of lines between genders adovcated by the feminist movement, the attack on the Biblical distinctions between men and women was clearly in motion. The below statement, framed in Danver's Massachusettes, represented the beginnings of the CBMW and the need to affirm God's vision for men and women in the Bible. The hope is that the reader will explore the website of the CBMW in gaining a richer understanding of God's vision for men and women than what has been presented in an introductory fashion in these past two weeks on this blogsite. Here is the the link to the CBMW: http://cbmw.org/ . 

The below statement is an excerpt from the Danver's statement mentioned above, with numbers added for easier reading. The reader is encouraged to read it and then check out the link I just mentioned. May all of us be equipped to better articulate God's vision for godly manhood, womanhood and marriage in this 21st century world. 

The Danver's Statement: A Summary of the need for the Council on Biblical Manhood and Womanhood. Note to reader: the entirety of this statement can be found at: http://cbmw.org/core-beliefs/

Rationale
"In December, 1987, the newly-formed Council on Biblical Manhood and Womanhood met in Danvers, Massachusetts, to compose the Danvers Statement on Biblical Manhood and Womanhood. Prior to the listing of the actual affirmations that comprise the Danvers Statement, we have included a section detailing contemporary developments that serve as the rationale for these affirmations. We offer this statement to the evangelical world, knowing that it will stimulate healthy discussion, hoping that it will gain widespread assent.
Rationale

We have been moved in our purpose by the following contemporary developments which we observe with deep concern:

1. The widespread uncertainty and confusion in our culture regarding the complementary differences between masculinity and femininity;

2. The tragic effects of this confusion in unraveling the fabric of marriage woven by God out of the beautiful and diverse strands of manhood and womanhood;

3. The increasing promotion given to feminist egalitarianism with accompanying distortions or neglect of the glad harmony portrayed in Scripture between the loving, humble leadership of redeemed husbands and the intelligent, willing support of that leadership by redeemed wives;

4. The widespread ambivalence regarding the values of motherhood, vocational homemaking, and the many ministries historically performed by women;

5. The growing claims of legitimacy for sexual relationships which have Biblically and historically been considered illicit or perverse, and the increase in pornographic portrayal of human sexuality;

6. The upsurge of physical and emotional abuse in the family;

7. The emergence of roles for men and women in church leadership that do not conform to Biblical teaching but backfire in the crippling of Biblically faithful witness;

8. The increasing prevalence and acceptance of hermeneutical oddities devised to reinterpret apparently plain meanings of Biblical texts;

9. The consequent threat to Biblical authority as the clarity of Scripture is jeopardized and the accessibility of its meaning to ordinary people is withdrawn into the restricted realm of technical ingenuity;

10. And behind all this the apparent accommodation of some within the church to the spirit of the age at the expense of winsome, radical Biblical authenticity which in the power of the Holy Spirit may reform rather than reflect our ailing culture."