Category Archives: Bible

PCA Study Committee Report » Recommendation #4

At the 44th General Assembly, a study committee was formed and charged with examining the role of women in the ministry of the church. Their ad-interim report was presented to the 45th General Assembly and included 9 recommendations. I have dealt with recommendations two and three in previous posts. Today I will look at the 4th recommendation. The 4th recommendation reads as follows:

“That sessions, if possible, establish a diaconate of qualified ordained men.”

However, to fully understand what happened with this recommendation we have to look at how it was originally presented to the body. The recommendation approved by the Assembly was not the recommendation suggested by the committee. It read:

“That sessions, if possible, establish a diaconate of qualified ordained men. Though The Book of Church Order does not specifically prohibit the practice of going without ordained deacons, it seems poorly aligned with the spirit of the principle of the two church offices outlined in The Book of Church Order.

This original statement enjoyed additional amendments prior to the final version, but since these were not implemented, we will simply deal with the original and final recommendations. Perhaps at first reading this recommendation seems obvious. However, current practice in the PCA made such a recommendation necessary. Part of the report’s section of recommendations contains the explanation for the various recommendations presented to the assembly. The committee, in this recommendation, sought to address a practice described in the report as “choosing not to establish an ordained diaconate, even with qualified candidates, because the church wishes to be free to establish a body of unordained servants, both male and female (BCO 9-7).” (page 2460) In other words, some churches in the PCA currently do not establish ordained deacons so their diaconate can be made up of men and women. The study committee, in a gracious and fairly mild way, rebuked this practice, urging people to follow the commands of Scripture in establishing both the ordained office of elder and deacon in their congregations. If followed, this practice would eliminate women from the diaconate, restoring the proper structure for this body within the church.

In explaining why this should be so, the report describes the foundation for this rebuke as based on Philippians 1:1 where deacons are addressed as part of Paul’s introduction, on 1 Timothy 3 where the description of qualifications assumes a diaconate, and Acts 6 where seven godly men are set apart for service, forming a diaconate prototype of sorts. The report points out these biblical texts all undergird the PCA’s BCO 9-4 which says that “The deacons of a particular church shall be organized as a Board.” (page 2460). The committee’s rationale is sound and biblical. However, in the debate on the floor the mild rebuke was removed and all that is left is a toothless statement that will change nothing regarding a disturbing practice that, at best, plays games with God’s word and the BCO.

By removing everything except the first sentence of this recommendation, the Assembly made it possible that exactly nothing will change in the congregations where refusing to ordain is the current practice. Basically, the churches of the PCA are urged to ordain deacons “if possible”. It is far too easy to say something is not possible, especially when gauging the possibility of an action is left to the discretion of the churches already not ordaining deacons.

I very much appreciated what the committee sought to accomplish with this fourth recommendation. If passed, it would have been helpful to the PCA and strengthened our denomination’s ecclesiology, or our theology of the structure of the church. Instead we are left with a statement that removes a necessary rebuke, and makes any corrections highly unlikely. I think the adoption of the revised recommendation was the wrong decision.

 

 

 

PCA Study Committee Report » Recommendation 2

From June 13-15 the Presbyterian Church in America’s (PCA) General Assembly met in Greensboro, NC. Part of what was discussed were the recommendations made in the report given by the study committee appointed last year. Their task was to examine the role of women in the worship of the church.

At the start I want to say that these folks had an impossible task trying to formulate a document that would be acceptable to the broad range of views within the PCA. My heart goes out to them. Their solution was to try and craft a consensus document. Though I appreciate their heart and desire for unity, I think the method is not well-advised for theological reflection. Our theology should not be done on a consensus basis. I am not saying we should not tolerate different views from our own. What I mean is, we should never allow our lips to profess something we do not believe to be right or biblical in one area of dispute, so that we can have our position reflected in another area. Be that as it may, the study committee returned with nine recommendations. Since the Assembly charged the commissioners to consider each of the recommendations, it is my intention to do so, taking each one in turn.

The first recommendation of the committee deals with a procedural appeal that would have had the effect of reversing last year’s GA’s mandate for the committee. Although I had some sympathy with the sentiments of this overture, it seems unprofitable to discuss them in this article, since the report was heard. In addition, this General Assembly took steps to ensure a similar process for forming a study committee cannot be followed in the future, so it seems a moot point.

The ninth, and last recommendation from the committee asks the assembly to dismiss the committee with thanks. This is essentially a request from the committee to let them go home. Their work was done, so there’s not much to talk about there either. Instead I will focus on recommendations 2 through 8.

Recommendation 2 states: “That sessions, presbyteries, and the General Assembly recognize that, from the founding of the PCA, there has been a variety of views and practices regarding the ways in which women may serve the Lord and the church within scriptural and constitutional parameters, without ordination, and that such mutual respect for said views and practices continues.”

This recommendation became contentious as the discussion on this report progressed, because there is not broad agreement in the PCA about what falls within scriptural and constitutional parameters. For example, recommendation 5 asks Sessions to consider how women and non-ordained men can be used in corporate worship services. In the examples cited within the report, churches are asked to consider whether women should be used to read Scripture or pray during corporate worship. If the Study Committee is setting that before the body as within the bounds of biblical, constitutional orthopraxy, I would disagree with them, as would many other confessional men. But if they are simply asking us to consider whether women participating in corporate worship is acceptable, that may be a profitable exercise for our Presbyteries, Sessions and congregations.

It is the lack of clarity in the report regarding what is biblically and confessionally acceptable for women in worship, that makes it difficult to adopt anything other than a wait-and-see attitude with regard to the 2nd recommendation. Mutual respect is not the problem. For the most part, I think progressive and conservative men in the PCA desire to live at peace with their brothers of differing opinion, as they should. The problem is the lack of a working definition of what is biblical and confessional within the study committee report. The question that this recommendation begs is: “What are the scriptural and constitutional bounds within which a woman in the PCA may operate within a worship service context?” Perhaps we will see overtures next assembly that would seek to answer this question. Until we do, the only thing is to wait or try to craft a biblical definition ourselves.

God’s Means of Grace: The Sacraments

A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the  covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without. (Westminster Larger Catechism #162)

When considering God’s ordinary means of grace, or his usual way of teaching and applying his work of redemption to his people, the sacraments can be thought more mysterious than preaching and prayer. However, by understanding sacraments a bit better we can more clearly see God’s purpose in them, which is no different than preaching or prayer.

A sacrament, by its very nature is a ritual commanded by Christ for observance in his church until he returns. Matt. 28:19-20 instructs the church to baptize and 1 Cor. 11:26 teaches the church to proclaim Christ’s death in the Lord’s Supper until he comes. Christ gives these two sacraments so, through the outward sign of what is represented, the inward reality would be taught. He did not give them for superstitious value. In other words, the Christian’s confidence is not found in baptism or the Lord’s Supper. Instead, the sacraments serve as a visible display of the gospel, to supplement and augment the benefits of Christ’s work as our mediator declared in his word.

Baptism is a membership ritual. However, it is not so in the way often understood today. Baptism is not so much a statement about the recipient as it is about the work of God in that person to himself. Baptism signifies the washing away of the filth of sin, or the pouring out of the Holy Spirit on believers. Certainly, to receive baptism as an adult does accompany a profession of faith, but it is through God’s regenerating work that this faith is possible. That is why baptism should only be offered to any person only one time. God does not regenerate us often, but only once. Remember the thing signified and it will guide how you practice the external sign.

The Lord’s Supper is more a profession of faith for the believer. The participant ostensibly adds his “Amen!” to the redeeming work of the broken body and shed blood of Christ. Because the Lord’s Supper signifies a confirmation of faith in Christ’s work, it is essential that participants are members of Christ’s church and profess faith in him. Each participant should ensure he is not despising the work of Christ through presumptuous sin. He should examine his commitment to follow Christ. He should ask God to relieve him of his spiritual weaknesses. An honest self-examination ensures the confession made through the participation in the supper is not hypocritical or flippant.

The things signified in the sacraments are mysterious. They are simply a restatement of the biblical gospel doctrines. Therefore, how God through them is no more mysterious than how he does through the word or prayer. Preaching is described as folly by the unbeliever (Cf. 1 Cor. 1:23). That is because they do not receive it with faith. Reciting rote prayers void of faith is no act of worship. However, when by faith we hear and pray, God works graciously in us. So it is with the sacraments. When we eat and drink, or water poured on our heads is met with faith, God graciously strengthens his people’s understanding of the benefits of Christ’s gracious work of redemption.

Questions to consider:

  1. What is signified in each sacrament?
  2. Look up the passages of institution for each sacrament and discuss Christ’s institution of each.
  3. How is the communication of grace through the sacraments similar to the word and/or prayer?

God’s Ordinary Means of Grace

The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the Word, sacraments, and prayer; all which are made effectual to the elect for their salvation. (Westminster Larger Catechism #154)

The quote above is well worth considering. It seeks to address how the grace of God is conveyed to his people. In other words, how does God usually make his gifts in Christ stick for his people. In the first place, notice the emphasis on two things: outward and ordinary. The former indicates that, whatever is about to be described, the discussion is focused on the external workings. Faith and repentance are worked in the heart of a man, but those cannot be observed. These outward means are the tools God’s Spirit uses externally to effect the inward change only he can. The latter qualifies our observations to the vast majority of cases. God can, and at times has, used unusual ways to show his people the benefits of being in Christ, but the discussion in WLC #154 centers around the most common outward methods, or means.

In the second place, these external ways that God uses in the majority of cases to convey the benefits of Christ’s mediation to his people are his ordinances. The word “ordinances” is not commonly used in conversation today, but it simply means religious rites, ceremonies, or practices. So all the religious practices assigned by God are used by him to accomplish his purposes of making plain the benefits of our salvation. However, there are three particular ones that are singled out for emphasis. The reason this is done is based on Acts 2:42 which describes the religious practice of the apostolic church in its earliest formation: the apostolic teaching, the fellowship, the breaking of bread, and prayers. In other words, the apostles focussed on the Word, sacraments, and prayer.

In the third place, that early practice should not lead anyone to suppose there is some superstitious benefit given by simply listening to sermons, participating in the sacraments, and saying rote prayers. These are only the outward means God uses to impart the benefits of Christ’s work. The emphasis must be on God and his internal work. He is the One who makes these external practices effectual, or causes them to have an effect in the heart of man. God regenerates his elect, chosen people giving them a new heart. He converts them giving faith in Christ and repentance over sin. And these changes and gifts make the proper receipt of these ordinances possible. God uses Word, sacrament and prayer with real effect…for those in whom he works faith.

To think preaching, the discipline of prayer, or the administration of the sacraments will effect change on their own is superstitious. However, to fail to recognize God’s work through these external means is to minimize the significance Scripture assigns to them.

Questions to consider:

  1. In your own words define the following terms: outward means, ordinary means, and ordinances.
  2. How is God’s internal work necessary for the effectualness of the outward means?
  3. Do you hold the ordinary means of grace (the Word, sacraments and prayer) in high esteem?

Worship at Home

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This mini-series began by taking exception with the prevalent understanding of worship as that part of the church service in which we sing, or hear, moving and inspiring songs. But worship is the humbling of the creature before his Maker and Redeemer through faithful service to him as the only One deserving of such adoration. Because our worship is about the glory of God rather than our emotional experiences, worship is central in all of life. Last installment we looked at worship as it relates to the workplace. Today we will consider worship in our homes.

Family worship, is more complicated than workplace worship. We are usually not charged with the spiritual oversight of our co-workers or employees. Our worship in the workplace deals primarily with our expression of thanks to God in our daily employment. However, in our homes we are responsible for others. Parents are to raise their children “in the discipline and instruction of the Lord.” (Eph. 6:4, ESV). Husbands are to sacrificially lead their wives toward purity “by the washing of water with the word,” (Eph. 5:26, ESV). Family worship is not an individual matter, but includes a corporate element.

This corporate aspect can create additional challenges, because man cannot change the heart of another person. Putting our confidence in a methodology shows a trusting of men to do the work he cannot do. Instead fathers must cultivate in themselves a trust and faithfulness toward God’s plan for family worship. He has not called you to profundity, and yet this is usually the cause of stumbling. Men often want to make spiritual leadership profound, and when they fail to do so, abandon the project in disappointment. But God does not call you to be profound. He simply calls you to be faithful.

That means that, in your role as father and husband, your most important task is to read and teach God’s word. Some rarely gifted individuals can make these lessons profound every time. However, what is more important is that your children hear the instruction of the Lord, which is found in the Bible. You are the prophet of your home, declaring: “Thus says the Lord…” and trusting that as the rain comes down from heaven, so shall God’s word not return void (Isaiah 55:10-11) but accomplish all that God purposes either for judgement or for mercy. The more you practice this discipline, the more familiar you will become with God’s promises and requirements, and the easier it will be to make applications to your own family. However, priority number one is to establish a habit of reading God’s word in your home.

Outside the home, attendance at the corporate worship services of your local congregation will also lead the souls in your family. Leading your family in sitting under the faithful preaching of the word will make a strong statement to your children. It says to your children, “The worship on God and the preaching of his word is the one thing our family will never neglect, no matter what everyone else may be doing.”

The reading of the word at home and the preaching of the word at church are not innovations given to us by man. They are instructions given by God to his people. To lead our families in worship, we must always be grounded not in our own profundity, but on the omniscient and good instructions that come to us from God himself in the Bible.

Responding to God’s Love

Heart Tree

“In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” – 1 John 4:10

Well, after a length hiatus from the blog, we pick up just where we left off. Last year we were in the middle of looking at what love is in light of who God is. God is love, therefore our understanding of love must be derived from him. The love of God for his people is most clearly expressed in sending his Son to suffer and die in our place. In his work, Christ was completely pure, without sin or thought of himself. He came exclusively to do the will of the Father for his glory. When this act of pure love is applied to one of God’s creatures and his or her heart is renewed, love for God is a necessary result. From this newly awakened love toward God flows our love for our fellow man as well.

In the last post love was defined as follows: an expression of feelings of affection according to God’s law with the other’s best interest at heart. The goal of this definition is to keep love from being a nebulous fuzzy feeling. Love is an expression, and as such can be expressed well or poorly. To properly consider love, we first have to think about how man might properly express his love for his Savior. Since love is expressed according to God’s law, we can easily define proper love from man to his Savior by considering the first table of the law, or the first four commandments:

Having no other gods before him. The first commandment is not dealing with ranking, but geography. There are to be no other gods in the Lord’s presence. Since God is omnipresent, or present everywhere, there are to be no other gods, period. That means that to love God is to hold him as pre-eminent in every part of our lives. Anything that pushes God to the background is an act of hatred toward him.

Not making an idol. The second commandment deals with how we serve God. To love God is to serve him as he has commanded. If God says no drunkenness, that is how we will serve him. If God says keep the marriage bed pure, that is what we will do. We do it because God has loved us first, and our gratitude is expressed in our total obedience.

Not taking his name in vain. To love God is to acknowledge him as high and exalted by honoring his name. To make God’s name common, or even a curse word, is to insult him. But we can insult God with our actions as well. When we cause others to speak ill of God because of our actions, we cheapen his work as Redeemer.

Honoring the Sabbath. To love God is to recognize him as your Creator, and the One who led you out of your enslavement to sin. These are the things the Sabbath points to, as well as the future rest that will be ours in heaven. To treat the Lord’s Day as another day for recreation is to slight the picture of the eternal rest we will enjoy in heaven.

So love, originating from God is expressed properly by his people in following his commandments. And all the people who are saved will inevitably love their Savior.

What’s Love Got to Do With It?

Heart Tree

“Anyone who does not love does not know God, because  God is love.” – 1 John 4:8

Love is one of the great mysteries of this life. Songs and poems have been penned to try to explain its powerful sway. Plays, movies and books have been written around its theme. Philosophers and religious leaders have struggled to define it. Yet according to the apostle John, love is the Christian obligation. So we better understand what love is if we are obligated to practice it. The pope and his ilk are traversing the globe defining love as social justice, environmentalism, and other such things. But is that the biblical understanding of love? Let us take a moment to examine whether that is true.

Before we get to define what love is, we must first understand how we can get it. 1 John 4:7 tells us that love comes from God and that our love is an evidence of being born from God. That is an important boundary marker. It means that those who are not born of God cannot actually truly love, in the biblical sense of the word anyway. The apostle is saying that love is a uniquely Christian behavior. This opens up a host of rabbit-trails for us to potentially chase, but let us stay focussed on the task of understanding what love is.

The Apple Dictionary on my computer defines love as “an intense feeling of deep affection.” Certainly this definition contains part of the truth. Love is a feeling, but it is not only a feeling. Love is a feeling that requires expression. That is one of the reasons we buy presents and perform acts of kindness for each other. We must express our affections for one another in action, otherwise love is of no use. And yet there must be some overriding principle that helps us understand what action should govern our feelings of affection. Again the apostle John helps us: “For this is the love of God, that we keep his commandments.” (1 John 5:3a). So what the Bible is teaching us is that love is a three-fold thing: first, it is a fond affection; second, it requires expression; third, this expression is governed by the commandments of God.

Think of love as it finds its expression in God’s work of redemption. The Father loves the world. But he does not love it as an exercise of feeling. He expresses this love in the sending of his Son to accomplish this redemption for us. Then the Son and the Father together send the Holy Spirit to strengthen and sustain his people as they wait for the final consummation of the kingdom of God. God does that sacrificially and for the good of his people. When God expresses love to the world he does so according to the following definition:

Love is an expression our feelings of affection according to God’s law with the other’s best interest at heart. 

So when John says that love is from God, he is not kidding. Love is from God and it ought not surprise us to find its perfect expression in his work of redemption. Next installment we will consider man’s expression of love following the definition above.

The Creator and His Creatures

the Creator seen in creation

“The earth is the Lord’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the rivers.” Psalm 24:1-2 (ESV).

There is a reason the Bible begins with creation. Genesis 1:1 tells us that “In the beginning God created the heavens and the earth.” God is the creator of our world. Everything we see in nature has been created by God. More than that, from Colossians 1:16 we know God’s creative work extends beyond the visible into the realms of the invisible too. In short, God made all things and continues to hold them together. Because God is the creator and sustainer of all things, all things belong to him and are obligated to him. Understanding this to be true about God, there are several observations we can make about how we should then relate to our Creator with our time, treasure and talents:

  1. Time. So often we treat time as a commodity to be distributed as we please. However, in our work environments we do not behave this way. We do not check into work and decide to have some “me-time” in the middle of the board meeting or construction project. Our bosses ensure we accomplish our tasks for the good of the company. However, the doctrine of vocation stemming from the protestant reformation teaches that all our work should be done with God in view. Our time should not be spent with a horizontal orientation, thinking primarily about men. Rather, our time should be spent with a vertical orientation, thinking primarily about God. He made us and our work. So we ought to honor God with our time.
  2. Treasure. Since God made all things he is the owner of all things. Whatever we have we received from God’s hand. We live in a materialistic culture and our tendency can be to treat the blessings of this life as ours and to enjoy them exclusively for our own benefits. Yet Proverbs 3:9 charges us to honor God with our wealth. The question is not what we would want to do with our treasure, but what God would have us do with his treasure. In the Sermon on the Mount Jesus charges us to seek first the kingdom of God and his righteousness. That should be our orientation in the use of our money as well.
  3. Talent. Talents do not only describe the people who are gifted singers and musicians. Talents of all stripes are needed to strengthen the church. All church members have a talent which can be used to strengthen her. Some will be talented in ways completely conspicuous to others. Some have been given gifts to be used in very public ways. The talent given is less significant than the way it is used. We should use our talents wisely, to the glory of the One who gave them: our Creator.

God as creator is a significant theological truth. Our Creator is not our peer, but he is Lord of the universe. Since we also are part of his creation, we must recognize our obligation to him. He has given us time, treasure and talents to be used joyfully as we serve him. Yet our joy is not the primary objective in our living. Our chief end is to glorify God and enjoy him forever. That statement, my dear friends, is not a suggestion. As his creatures, it is our obligation.

When to Say “I’m Sorry”

offended

The arrival of our first child often makes us doubt the theological accuracy of the sinfulness of man…for a couple of months. It does not take long before the addition of another sinner into our family to, in fact, clearly reveals the sin that is bound up in every person’s heart. Our little ones never have to be taught to rebel against mom and dad. As soon as they are mobile they begin asserting their own wills and when it runs counter to ours, the mentality is often: “Too bad for you, dad!” If the Lord blesses us with more than one child, these transgressions begin accumulate and pile up, and we must learn to deal with them. To navigate these waters it is important to understand the difference between saying “I’m sorry,” and asking forgiveness.

To say “I’m sorry,” is to make a statement of regret. It is an acknowledgment that we have caused something to happen and we wish we had not. In this statement of regret something is missing: acknowledgement of guilt. That which is lacking forms a proper gauge for when this expression should be used. Not all actions effecting others are sinful. For example, when we are holding a cup and it slips out of our hand and shatters on the ground, we were not being careless neither was breaking the cup our intention. It was an accident. A simple “I’m sorry honey. I’ll clean it up,” is a sufficient response. In other words, we say we are sorry when we accidentally do something do another person. However, there are times when saying “I’m sorry,” is not adequate. In fact, to say “I’m sorry,” in response to sin actually tries to minimize the sinful intent of our behavior.

One of the things that must be present in dealing with sinful behavior is an acknowledgment of guilt. In Psalm 32, David is dealing with the right process of confessing sin to God. He does not tell us to tell God of our regret, but says the following: “I acknowledged my sin to you, and I did not cover my iniquity; I said ‘I will confess my transgressions to the Lord,’ and you forgave the iniquity of my sin.” David acknowledges his specific sins to the Lord and waits for his forgiveness. The same process is set before us in 1 John 1:9: “If we confess our sins, he is  faithful and just to forgive us our sins and  to cleanse us from all unrighteousness.” What is true in our relationship with God is also true in human relationships. When we have willfully sinned against our wife, or children, we should acknowledge our sinful ways to them and wait for them to grant forgiveness. We have to admit that we did exactly as we intended at that moment, and ask that they would graciously set our sin against them to the side.

In the conflicts in our homes this distinction is important. Too often our children will be content to express regret in saying “I’m sorry,” without any acknowledgment of guilt in asking forgiveness. We must teach our children to follow the right biblical pattern when it comes to addressing sin between them and God and them and people. Have them acknowledge their guilt before the one they offended, and wait for them to forgive. This process impresses what true repentance is on our children instead of minimizing their sin by allowing them only to express regret.

Cultivating My Child’s Covetous Heart

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“A man is given to covetousness when he overloads himself with worldly business…(H)e has scarce time to eat his meat, but no time to pray.” (Thomas Watson, The Ten Commandments, 176)

Last article we saw how a covetous spirit is evidenced in us when we begin to neglect the spiritual aspect of living in pursuit of the common, or worldly. When we begin neglecting our private or corporate worship these are clear signs that we are longing more for the things of this world than for fellowship with God. But we are not only responsible for our own covetous desires. We also bear some responsibility to those who live around us. In no relationship is that responsibility more obvious than between parents and children. And yet, however well-intentioned we may be, there are ways we, as parents, contribute to a spirit of covetousness in our children.

  1. Failure to teach contentment. It is difficult to teach contentment in our western culture. Our children are constantly being bombarded with commercials and catalogues which encourage them to want just a little bit more than they already have. From our children’s perspective, every commercial and catalogue will present them with something they “need” rather than just “want.” 1 Tim. 6:6-10 clearly teaches a love for the riches of this world is destructive. The apostle’s list of needs is quite small: food and clothing. We have to teach this truth to our children and show them how grateful we are for what God has already provided. We can do so by speaking about how the Lord has blessed us beyond measure. This action may seem insignificant, but it will make a big impact.
  2. Failure to teach our children to love the heavenly things. So much of what we model to our children is caught rather than taught. We can constantly tell our children they need to set their eyes on the things above, but unless our actions corroborate this teaching, our children will learn to ignore our words and look simply to our actions. We have to model being heavenly minded in our work and play. We have to lead our children in faithfully study and practice of God’s word. We have to lead our children to value the Lord more than anything else including the fleeting riches of this world.
  3. Failure to restrain the lusts of their flesh. When we give our children unbridled access to their heart’s desire, we are training them to direct all their energy to the pursuit of those things. It could be sports, arts, play time, book learning, or anything else. As parents it is our God-given responsibility to set limits for our children. If our children are always allowed to pursue their own desires, this pattern of behavior will follow them into adulthood. If we insist our children participate in the work of running the family, cheer for their siblings’ successes, do special things for their mother on Mothers’ Day and a host of other options, they will understand they are not the center of the universe, a helpful disposition to encourage contentment rather than covetousness.

Covetousness is one of the great sins of our time. And it will show up in our hearts and our children’s hearts. However we do not have to encourage them in this regard. Instead let us set them a healthy example which they can follow as their little hearts are shaped and molded by the Holy Spirit.