Category Archives: Gospel

Belief about God, Gospel, Love for God, theology

The Doctrine of Adoption

1 Comment

“14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Romans 8:14-17)

The doctrine of adoption is often not given the attention it deserves. Prominence is given to other doctrines of grace, such as man’s justification or sanctification. And yet understanding the Christian’s adoption in Christ is crucial to a joyful and thankful life. I want to explore this doctrine, and use the text above as the starting point. Before getting into those specific verses it is imperative to come to terms with Romans more broadly speaking.

Paul has given his thesis in Romans 1:16, when he says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Paul spends the next several chapters examining this gospel message more broadly that the Church often does. In chapters 1-3 he gives a jarring description of the sinfulness of man and his guilt before God his Creator. In chapters 4-5 he counteracts that dismal message with the reminder of God’s promise that salvation comes not by man’s works, but through faith in Christ alone. In chapters 6-7 he emphasizes the call to Christian holiness, but with a realistic acknowledgement of the struggle that comes along with it. Thus, the movement in the big picture of Romans is from man’s sin to God’s mercy to man’s holiness. That same progression is seen on a smaller scale in chapter 8.

In verse 1 Paul begins by announcing that there is “no condemnation for those who are in Christ Jesus.” Condemnation is to be expected for sinful man, but those in Christ are spared. In verses 12-13 Paul follows that up by describing the changed life in Christ as putting “to death the deeds of the body.” So there is a contrast. On the one hand, the Christian is saved in Christ, but he is called to a changed life. The Christian cannot simply throw up his hands with a wry smile saying, “I cannot obey, but Christ has done so perfectly for me. I have His righteousness and therefore I am forgiven. There is nothing more to it.”

In Romans, the message is urgent. The first three chapters have pulled the fire alarm with its description of man’s sin. And despite the calls to holiness in light of Christ’s saving work, Paul’s cry in Romans 7:24 resonates with the Christian. “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” It is the grace of God that reconciles to man, but grace is not simply a phrase to be spoken. It is a deep, multifaceted gift from God.

Communion of Grace

Westminster Larger Catechism #69 introduces the notion of the “communion in grace” that believers have with the Lord which includes justification, adoption, and sanctification. These come to the Christian because they are united to the Lord through faith. And these facets of the Christian’s communion in grace with God must be held in balance to ensure the Christian experiences richness in their relationship with the Lord.

First, consider God’s grace in justification. Romans has described this doctrine in some detail in chaptes 4-5. Justification deals with man’s salvation in the legal sense. The guilty sinner stands before the judgment seat of Almighty God. That is the legal setting. Justification is the act in which the Righteous Judge pardons the sinner and declares him righteous. What a glorious truth. However, a person who lives before the Lord with an eye on justification only will relate to God strictly on legal terms, which is neither personal nor warm.

Second, consider God’s grace in sanctification. In chapters 6-7 of Romans the Christian has been called to turn away from sin unto obedience. That process is induced by grace but from man’s perspective certainly involves a sense of effort. That is true not only in Romans, but in other parts of the Bible as well. For example, in Hebrews 12:14 God exhorts His people to “Strive …for the holiness without which no one will see the Lord.” In Philippians 2:12 they are called to “work out,” their own salvation in fear and trembling. 2 Peter 1:5 adds “make every effort to supplement your faith with virtue.” Finally Colossians 3:5 tells them to “Put to death therefore what is earthly in you.” God in His grace equips the Christian for that spiritual battle, which is a wonderful truth. But if a Christian only relates to God in terms of his sanctification he will look at his life as a series of tasks and improvements to be done.

Justification held out of balance can be legal and impersonal. Sanctification held out of balance tends to make a man task oriented. But what if the Christian relates to God with these things put together? It may not improve things. The end result may be relating to God as a legally minded, impersonal taskmaster with a list of things to do. Adoption is the key missing ingredient.

Father, not Judge

Consider God’s grace in adoption. Adoption saves the Christian from relating to God in exclusively legal and/or performative terms. In Romans 8:14 it says, “All who are led by the Spirit of God are sons of God.” That marks a significant relational change for a man who before was guilty of sin. A person should relate to God as Judge only if he is outside of Christ. For those who have received their justification by faith, God is no longer judge, but Father.

Not everyone has the same experience in family, but people recognize what a family should be. In healthy homes children and parents do not relate to each other by citing contracts and ratifications of agreements. Instead, they relate to each other in love. Parents set boundaries for their children out of love, and children in turn obey their parents out of love. It would be absurd to see a family where the father is treated as a judge.

Of course, judges often do have families. And in their professional capacity it is normal for them to wear a long robe and to be addressed as “your honor.” However, if a judge were to behave that way at home, it should raise some eyebrows. Adoption is that Christian doctrine that shows the Christian’s relationship to God is altered from a legal one to a familial one.

Since adoption rightly frames the Christian’s relationship to God, Christians should know that they are adopted. Romans 8:16 explains that the Spirit’s testimony gives certainty in this regard: “The Spirit himself bears witness with our spirit that we are children of God.” That verse may seem a little subjective, but 1 John provides clarity. The testimony of the Spirit comes in the following ways:

First, the response to the gospel. 1 John 2:3 says, “And by this we know that we have come to know him, if we keep His commandments.” That means that a person who knows the gospel, will respond with a pursuit of holiness. Even if struggles remain, to pursue the commandments is a testimony of the Spirit about adoption. And God directs His children and calls them to walk this way and not that one.

Second, the confession of the gospel. 1 John 4:2 says, “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God.” The testimony of the Spirit in not just one of understanding but also a desire to profess Christ.

Third, the understanding of the gospel. 1 John 5:20a says, “And we know that the Son of God has come and has given us understanding so that we may know him who is true…” And more than that, from John’s gospel it is clear that an understanding of the truth comes from God the Holy Spirit. John 16:13a says, “When the Spirit of truth comes, he will guide you into all the truth.” Anyone who understands the mysteries of the gospel and has a knowledge of Christ is displaying the work of the Holy Spirit.

In moments of doubt a Christian may say, “I don’t obey as I should.” And that most certainly will be true of anyone at times. But Romans 8:16 says, “we are children of God.” (emphasis mine). Yes, the Heavenly Father corrects sin. But He does so because He desires that His children would turn away from sin, and love the good instead. That truth should not lead to a spirit of slavery of fear, but cause the children of God to flee to Him for safety.

The Inheritance of Christian Sons

Christians are adopted sons and daughters, which means they have access to all the rights and privileges of a child of God. In fact, Romans 8:17 notes three things the Christian shares with Christ in adoption: First, a shared inheritance (they are “fellow-heirs”); 2. Second, a shared suffering (they will “suffer with Him”); and, 3. Finally, a shared glory (they are “glorified with Him”). Believers share all of these with Christ.

To share in Christ’s suffering means forsaking self and following the Lord. At a minimum, when the world says “yes”, but God’s word says “no” the Christian follows. That is the extent of suffering asked of the North American Christian. However, there are also brothers and sisters in other places who suffer far more acutely for belonging to Christ. They face persecutions of various degrees ranging from estrangement from family (which may happen in the United States too), to forfeiture of property or freedom, or even loss of life. To be glorified with Him is to be perfected in heaven with the Lord as is described in Revelation 21. But most significantly sharing in Christ’s inheritance is to receive eternal life.

Implications

The doctrine of adoption is a great benefit to Christians. Sins are forgiven, and holiness is pursued, but in the context of a loving Heavenly Father. Therefore think of your communion of grace with God in the following ways:

  1. Be assured of God’s grace in salvation. Romans gives a glorious picture of how God reconciles His people to Himself. Imagine the sinner standing in the defendant’s box. He is dead in sin and trespass. All the evidence is piled up and his face betrays his guilt. And instead of a guilty verdict God’s executes His just sentence on Christ instead. All the wrath of God over the sins of His people is poured out on Jesus on the cross, and so He welcomes His sons and daughters.
  2. Live as grateful children of God. For a young child, their parents are their whole world. When they learn a new skill they look for affirmation from their parents, exclaiming “Look mom, look dad!” Why do they want that attention? Because, more than anything, they want their parents’ approval. They do not need to motivate themselves to seek or express affection. They do not have an internal dialogue: “Oh man. I’ve got to make another card for mom today. Better get the production rolling.” They want to make cards for their parents. And that should be the heart of the Christian too when it comes to His heavenly Father. That is the lesson learned from  John 14:15 which says, “If you love me you will keep my commandments.”
  3. Remember, God is your Father. In my time as father I have received many cards and pictures from my children. The artwork is questionably, the grammar is almost non-existent, and the spelling is definitely not good. Sometimes it was not even clear to me what I was looking at. But never did it cross my mind to send the artwork back for revisions and edits. And God’s love is far more tender than any love a human father may have. God does not desire to judge you, Christian. He loves you with a perfect love.

    Pastor Geoff Gleason
    Cliffwood Presbyterian Church

 

Belief about God, Christian Living, Gospel, Sanctification

The Christian and Spiritual Exhaustion

Leave a comment

“What is man’s chief end? Man’s chief end is to glorify God and enjoy Him forever.”

So starts the Westminster Shorter Catechism. Christians who are part of a theologically reformed church, have probably heard that opening question and answer many times. They may have even memorized it. But it is not uncommon that these same people fail to abide by it, even if it is just for a short season. To know what should be does not necessarily translate to what is. There are several things that can hinder the transition from knowing we should enjoy the Lord to the practice of glorifying Him. One of those things is spiritual exhaustion.

When exhaustion takes over, it can be easy for the Christian life to be seen as a chore. Even the things God has given for the building up of His children can be treated as lifeless: reading Scripture, prayer, the worship of the saints. Man is but dust, and so it is not surprising that he experiences spiritual fatigue. However, explaining how a man might end up there is not the same as affirming that they should remain that way. Before change can set in, there must first be an honest assessment of how the exhaustion set in. Only then will there be a clear understanding of what God has given. When His grace is clearly seen, there a humility that forms the foundation of change grows and restores the belief that God’s glory is man’s most intense delight.

The Path to Spiritual Fatigue

First, then, there must be some self-examination about how this spiritual exhaustion came about. That process is complicated, because there are many ways to become spiritually exhausted.

One path is to replace love for God in Christ with spiritual activity. The ideal biblical picture of a healthy Christian walk is described in 1 John 5:3: “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” There are three points of emphasis that can be drawn out from this verse. First, the heart behind all piety is love of God. Second, the way of holiness is keeping of God’s commandments. Third, the delight of obedience that flows from love keeps it from being burdensome. To avoid spiritual exhaustion all three principles must be lived out. If love for God is missing, the externals of the Christian life becomes a burden and causes the Christian to become exhausted.

A quick caution is in order. The fatigue that robs us of our spiritual joy should not be attributed to the tools God gives the Christian, but rather to man’s pursuit of that tool as his goal. There is a vast difference between reading the Bible so you can hear the voice of the Lord versus getting through your reading list for the day as a chore. Externally, the activity is the same: a Christian reading the Bible. But reading to hear God’s voice for faith and practice results in delight, while reading to finish a list will result in pressure. So when exhaustion arrives it is prudent and wise to examine motivations that sit underneath external Christian obedience. A Christless “Christian” will be a joyless one.

There is another, more passive path that hinders joy in the Lord. A person may loose his way in holiness because he becomes overwhelmed with life. His sight of God has become obstructed. Like a child who looses sight of his parents in a crowd, Christians who loose sight of God become exhausted and fearful because of their weakness. Peter exercised great faith in getting out of the boat and walking on the water to Jesus. And he did not sink because he intentionally left behind the things of the Lord. But he lost sight of Jesus, looked at his circumstances and became fearful. “But when he saw the wind, he was afraid, and beginning to sink he cried out, ‘Lord, save me.’” (Matt. 14:30). When Peter’s circumstances obstruct his view of Christ, he is overwhelmed and begins to sink. So it is with a Christian who looses sight of God because of the business of life.

Finally, a Christian may also be robbed of his spiritual joy because he is compromised by sin. That person is living in hypocrisy, professing faith on the one hand, but denying that profession on the other. That is not to say that Christians will not sin. But the very fact that they are living inconsistently will be a cause for sorrow. Surely there are other causes. I recommend Martyn Lloyd-Jones, Spiritual Depression: its causes and curesas a tremendous resource to take a deeper dive into the causes of spiritual discouragement. But these three will serve the foundation for the thoughts presented in this article. The good news is that no cause of spiritual discouragement needs to be permanent. There is a remedy which can be applied to them all.

Theological Refreshment

To combat the wanderings of his heart, the Christian must first be refreshed in his joy in the gospel. It is through being refreshed in the great doctrines of the Bible that the Christian is reminded that God alone is the legitimate center of man’s affections. Consider the following components of the gospel.

First, know the unworthiness of the sinner. Before the greatness of God’s gift is understood, man must know the seriousness of his condition. The prodigal son did not realize the privilege of life in his father’s family until he was removed from his fathers house and saw the difference between himself and his father’s servants (Luke 15:11-32). A true sense of God’s generosity is obscured if the Christian does not see the depth of his fall. If suffering from spiritual exhaustion, the Christian should ask himself whether he has understood who he is. Growth in grace can be misunderstood as being the result of human activity. Constant comparison with the sins of others promotes a position of pride. Yet, Christian joy begins by knowing personal culpability before the Lord.

Once personal guilt is remembered, the Christian can move to the second truth, namely the greatness of the gift of eternal life. People can obscure the greatness of God’s gift by not looking at their own sin, but a failure to remember the character of the gift itself can do the same. A young child may receive a great present but think that the box is the gift. However, if he would open the box he would see how much greater the actual gift is. The Christian deserves death but is given life. His sin brings destruction and grief, but joy comes to him in the morning. The depth of sin and the despair it brings elevates the joy salvation delivers.

The third gospel reality that undergirds recovery from spiritual exhaustion is his future inheritance. The biblical picture of the Christian’s inheritance is the New Jerusalem (Revelation 21). The splendor of that place is such that the most precious jewels and metals known to man are basic construction materials: pavements, gates, etc. However at times discouragement occupies a more prominent place because of a failure to look past daily difficulties. Yet God’s promised future inheritance is far greater than an easy life today. His gift extends beyond relief from inconvenience and trouble today. There is a qualitative change between even the greatest pleasures of today and the perfect heavenly delights. Today’s comfort is temporary, but in heaven it will be eternal. Today’s best life are affected by sin, but life in heaven has none. Today’s relief is temporary, but in heaven there is no return to oppression and sorrow ever. The future promised gift is far greater than man’s imaginations for today.

These gospel truths form a solid foundation to recover from spiritual exhaustion. God is good, and has promised something far greater than today’s difficult experiences. The Christian can endurance and even be joyful in these hardships because God’s promises work tremendous delight. But there are also some practical things that can be done.

Practical Solutions

Remember Christ and His Sacrifice on the Cross

The theological foundation for joy laid out above must be transferred from the head to the heart. Meditation can be a great aid for such a move. Christian meditation is neither flaky nor mystical. It considers biblical definitions in the mind and convinces the heart of their value. Through prayer and considering the promises and arguments of Scripture, the Christian must embrace that his aim is not to have an easy life today. Rather it is the account of reconciliation. The hope of God’s people is not to follow the sinful desires of the flesh, but to pursue holiness. Satisfaction is ultimately not found in the few days given on this earth. Rather looking ahead to heaven, and resting on God’s eternal blessing and grace reminds the Christian of affection for God as the first delight and highest highest value.

Assess priorities and set aside things that hinder them

There is also a need to move from simply thinking correctly to taking some measures to adjust unhelpful choices. There are times to consider whether current time commitments are obstructing Christian joy. There are many good things that could be done, but not all of them should be done by one person. If business is causing enjoyment of the Lord to suffer something has to change. It may be helpful to make a list of what could be done and organize it according to priority. Make sure this list is realistic. For example, young moms should not schedule a prolonged time of personal study at 9am when children are waking up and need her care. A husband should not plan his work-out during the time when the kids need to be put to bed because his family needs him to be present. Starting from the bottom things should be eliminated to create the space and time so joy in the Lord is protected.

Order your day so exhaustion does not come

At times people invite exhaustion by failing to taking advantage of a very useful tool: structure. Certainly, there is variety in tolerance for spontaneity, but structure sets limits on the emotional energy to be spent. In families, structuring a child’s time is freeing for parents. There is a marked start and finish for the activity, which removes uncertainty. In individuals, structure restrains the impulse to do only what is preferred and directs a proportionate time to what is needed. Chaos breeds exhaustion, and structure helps contain the chaos. A little bit of planning and structure goes a long way.

Think of how temporary earthly goals are

Connected to setting priorities, people expend a tremendous amount of emotional energy in the pursuit of things that will not last. That does not mean that anything that is not directly “spiritual” is not worth pursuing. However, the things of this world can get in the way of the pursuit of a healthy devotional life. It is a matter of first loves, at times. Recreational activities can replace worship. Earthly riches replace heavenly treasure. If a person spends all his time in the pursuit of earthly things, the curtain is pulled back on what he values most.

Joy is a fruit of the Holy Spirit. And when it is missing in the Christian, something has gone wrong. To address the issue there must first be an understanding of where he has become derailed. Second, he must be refreshed and filled up with the joy that comes from knowing God’s promises are applied to him. And then steps must be taken to address places where he is not helping himself. All of this is done for the glory of God, by the power of God that is at work in the believer. And as the Christian rests in the true light of the gospel, refreshment will come.

“Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.” Isaiah 40:30-31

COVID, Gospel

When Worry Overtakes You

Leave a comment

What news story gives you anxiety these days? Is it COVID infection rates? Supply chain interuptions? The southern border crisis? If you listen to the news it will not take you long before you think the world is falling apart. I have not gone through any journalism training, but it seems to me the news is actually written in such a way as to create exactly that response. And  this is where the problem is because worry is a denial of God’s ability to care for His people (Cf. Matt. 6:25-33). So how, by God’s grace, do we fight anxiety?

Pray for joy in all your circumstances. It is normal for people to fear death, discomfort, and hardship. Not right. Just normal. And our worries inevitably come true. God brings them in His perfect timing, and the inconsistency of our hearts is laid bare through our fretting. Repentance includes praying that God would change us to make us joyful as we rest in His promises.

Turn off the news, open your Bible. This statement is not promoting complete ignorance about the happenings in our world. But if the news creates anxiety, turn it off. The Bible is a book filled with comfort, so open it. The more we study God’s word the more clearly we know His ways, character and sovereignty. The more we are faced with the promised reality that, because we are in Christ, the time we spend on earth is a sojourning, in anticipation of a glorious homecoming when we are called home to glory or Christ returns. And these truths will comfort us when they are received with faith. In other words, spend more time reading the Good News as compared to hearing bad news.

Christians, of all people, should be at peace even in the most tumultuous times. And there is much to worry about these days. But, “In peace I will both lie down and sleep; for you alone, O LORD, make me dwell in safety.” (Psalm 4:8).

Belief about God, Christian Living, COVID, Gospel

Steady On, Christian

Leave a comment

The beauty of good doctrinal statements is that they pass the test of time. The Heidelberg Catechism, though written in 1563, still benefits the church today, touching us where our greatest needs are felt. For example, this 16th century catechism begins with this very relevant question and answer: 

What is your only comfort in life and death?

There is no more relevant question to be asked today. The world, strained by 18 months of COVID restrictions and new geopolitical unrest, is filled with anxiety and worry. But here followes the answer for the Christian: 

That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. 

He has fully paid for all my sins with his precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation. 

Therefore, by his Holy Spirit he also assures me of eternal life and makes me heartily willing and ready from now on to live for him.

Christian, as you struggle with the hystyria in the world over an uncooperative virus, remember: your comfort is found in your belonging to Christ. Hairs may fall from your head, but they will not do so apart from the will of your heavenly Father. It is He who loves you, not the CDC or anyone else. So be steady, find your comfort in Him, and then live for His glory.

Bible, Christian Living, church, Culture, Gospel, PCA General Assembly

Part 5 » An Appeal on Race in the Presbyterian Church in America

Leave a comment

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Moving Past the Issue

This series began by addressing three diagnostic questions as to where the Presbyterian Church in America (PCA) is in relation to racial sin. It is necessary to ask these due to considerable attention given to the issue of race in the denomination over the last number of years. These questions are:

  • Has the PCA made a clear and thorough declaration on the sin of racism?
  • Are there any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word?
  • Is the PCA neglecting shepherding of private or public unrepentant sins in this regard that should be addressed by church courts?

The first question is answered here; the second here; the third here. By way of summary, the PCA’s condemnation of racial sin is abundantly clear. There are no circumstances that justify revisiting previous statements. And as there are no appeals or complaints regarding racial sin moving up through the courts of the church, it is fair to assume that such sins are being effectively handled at a local level. For these reasons, the appeal of this series is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.

Other have spoken of the dangers of “mission creep” in the church. In other words, the church loses sight of its main gospel objective and thereby becomes ineffective. Is the focus on race “mission creep”? In the case of the PCA it certainly is. This sin has been clarified and condemned, and it is not controversial in the PCA. However, the PCA’s continued discussion on alleged acts of racism in or outside the church, outside of the actions of the discipline of the church, fosters an “us” and “them” mentality in the church based on race. Yet the church is one body (Rom. 12:4-5; 1 Cor. 12:20; Eph. 4:4; Col. 3:15).

At the last General Assembly (GA) there was talk of majority and minority cultures, designations of “you” and “us” along ethnic lines, and justifications for public repentance in the PCA based on news reports from secular outlets. The language of majority/minority culture is foreign to God’s word. The Bible does not recognize the validity of “you” and “us” statements of difference in the body of Christ. These statements are derived from the philosophy of man.

In Fault Lines, Voddie Baucham critiques the social justice movement, especially as it appears in the church. In it he quotes a definition of Critical Race Theory (CRT) from the pen of one of its proponents: “CRT recognizes that racism is engrained in the fabric and system of the American society. The individual racist need not exist to note that institutional racism is pervasive in the dominant culture.”[1] Those are exactly the sentiments communicated through the language of majority/minority culture, or the “you” and “us” statements made during floor debate. Intentional or not, these terms reflect CRT and imports them into the PCA.

The notions of majority and minority culture seem to be driving the distinctions drawn in the PCA. However, when the Bible deals with differences in the church, they are not based on ethnicity as much as covenantal standing: Jew and Gentile. Certainly, ethnicity cannot be separated from that discussion, but it is accidental. The biblical point is always the inclusion of gentiles into the family of Abraham. But, for example, discussing Asians as a minority culture in a mostly Caucasian denomination divides up the Gentiles. The PCA is populated, by and large, by Gentiles. There are Gentiles with a variety of skin colors, but the PCA is mostly Gentile. All of the Gentiles have been grafted into the family of Abraham, have become the spiritual Israel. In Scripture there is no talk of a majority vs. minority culture. There are only sons of Abraham by faith. To speak of majority and minority cultures in the church is to deny 1 Cor. 12:12-13: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.” The PCA must stop speaking of and championing the different ethnic varieties of Gentiles in the body of Christ, and return to being ambassadors of the whole of the Bride of Christ. So how is that done?

Color Blindness

First, the PCA must become “color blind.” Martin Luther King Jr. famously said, “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.” Morgan Freeman (by no means a conservative, reformed theologian as far as I know) when asked about racial division in an interview with Mike Wallace stated the solution to racial difference was to stop talking about it. Wallace asked him, “How are we going to get rid of racism until…” Mr. Freeman cuts him off and says, “Stop talking about it. I’m going to stop calling you a white man, and I’m going to ask you to stop calling me a black man. I know you as Mike Wallace. You know me as Morgan Freeman.”[2] In other words, treat each other as people. This sentiment is even more compelling for Christians who have a  theological reason for it. The church should treat anyone according to the biblical understanding of man as created in the image of God, no matter where he was born or what his status is (James 2:1-4). But I have been told that color blindness is not possible. I disagree. It is possible, and it should be pursued.

My father grew up in Charlotte, NC during the 40’s, 50’s, and 60’s. He grew up with segregated water fountains. Fast forward to the 70’s when he moved his family to the Netherlands. Our family lived in a “diverse” neighborhood, and one of my friends was Jairaj. His skin was not pasty white like mine. In the course of our “friendship”, Jairaj stole every penny from my piggy bank. However, while walking me through this betrayal my father never once mentioned ethnicity. My father explained Jairaj was not to be trusted because he was a thief, and never mentioned that he was East Indian. His ethnicity had nothing to do with it. In one generation, and through the gospel, my father had learned to look at character and not color. That change transformed his family into a place where Christian friends from Australia, South Korea, Japan, Ghana, the Netherlands, Brazil, the Dominican Republic, Haiti, Trinidad and Tobago, South Africa,  Mexico and other places would regularly be welcomed. There was no discussion about majority or minority culture. Sure, there were some things they did that we thought was weird, just as some of the things we did seemed weird to them. Certainly there were cultural differences, but the thing that united was a common love for God in Christ and a desire to worship Him. That is where the PCA must land.

Living as One Body

Second, the PCA must intentionally and uncompromisingly live as one body. There are different members with different functions, but they make up one body. Unity is lived out through word and deed. That is the reason why the language of majority or minority cultures is so damaging. The task of the body of Christ is with one voice to bear witness to His works of creation and redemption. That work is accomplished through people fulfilling different tasks as hands and feet of the body. However, the discussion is not around what color the hands and feet may be. It is rather to mobilize all the different parts of the body to be faithful in carrying out the Great Commission of evangelizing and discipling.

At the 48th General Assembly, I spoke to a brother about overture 45, which sought the flourishing of Asian Americans. There was a significant difference in opinion about the value of that request from Metro Atlanta Presbytery. In the conversation he stressed the pain of a minority culture (in this case Asian Americans) living in a majority culture. At the time I didn’t have time to process through what he said, but the more I thought about it, the more the terminology bothered me.

The point is not that there is no pain in the Asian-American community. I would expect there is. The problem is the shift in discussing pain in terms of ethnicity rather than the sin and misery that is in the world through the fall. There should be no surprise that there is pain among Asian Americans, just as there is in black, white community, and Indian communities. All communities, also those marked by racial diversity, suffer pain because all communities are affected by sin. Sin causes pain and all face the pain of sin in their day because they live after the fall. The body of Christ is unified as it realizes that all have been rescued from eternal pain through the work of Christ as a substitute on the cross. And this truth must be championed.

Commitment to Truth

Lastly, the PCA must be committed to biblical truth as its unifying principle. Instead of making statements about the pain of one ethnic group over against another, the task of the church is to speak primarily of the singular solution to that pain: the Lord Jesus X. The world’s comfort from pain is found in Him. Unity is not found in easy-to-make declarations. They cost very little, especially when there is as much agreement on the topic as there is in the PCA. But sharing the gospel in the world, practicing hospitality generously, and encouraging each other toward love and good works in the church is the hard work of building unity and love in the church. The unity of the human race is based in its original creation (Genesis 1:28), and the Gospel is the message that restores the unity that has been lost by sin.[3]

So please, my brothers, let us be done with discussions on race at the General Assembly. If there are sins of that nature in our denomination, they should be addressed through formal process in the courts. The PCA cannot allow the hot topics of the world to become the cause for “mission creep.” Instead the PCA must re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.

It is my prayer this appeal will be received in the brotherly spirit in which it was written. It is meant to be an appeal. I pray that the Lord will use it for building the unity of His body.

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

[1] Voddie Baucham, Fault Lines, (Salem Books, Washington, D.C.: 2021), p. xv.

[2] YouTube, Morgan Freeman on Black History Month, n.d. (accessed August 2, 2021), https://youtu.be/GeixtYS-P3s.

[3] Pastoral Letter on Racism, p. 6.

 

Bible, Christian Living, church, Gospel, PCA General Assembly, Race

Part 4 » An Appeal on Race in the Presbyterian Church in America

1 Comment

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Are We Ignoring the Issue?

At the start of this series the target was set: to answer three questions to determine whether it is helpful and good for the Presbyterian Church in America (PCA) to continue to focus on the issue of race. The questions are as follows:

    1. Whether the PCA has a clear and thorough declaration on the sin of racism;
    2. Whether there are any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word;
    3. Whether the PCA neglects shepherding of private or public unrepentant sins in this regard that should be addressed by church courts.

These three inquiries form the diagnostic questions the answers to which will inform the recommended responses and conclusions.  The first question was answered here. The second question here. To summarize, the PCA has made clear and thorough declarations on the sin of racism, and there are no extraordinary or new manifestations of this sin that would require additional responses from the PCA. The only question remaining is whether the PCA, as a denomination, is ignoring the theology it professes by failing to address racial sin among its members. Assuming that the assertion of this series regarding the PCA’s theology is correct, the PCA as a denomination has come to the point where that sin must and should be addressed through the process of church discipline, not via declaration. Church courts should at this point address any unrepentant sins that arise.

Unrepentant sins of racism manifested in churches should be addressed pastorally as any other unrepentant sin. If a sinner will not be corrected, the church should walk through the painful but necessary and good steps of church discipline. This process should not look like the current response in the world. The church’s correction may not be punitive or overly harsh. Accusations should be made only against a person who sins, and not anyone else. That is because church discipline is practiced for the spiritual protection of the sinner, the preservation of the purity of the church of the Lord Jesus Christ, and for the glory of God.

Racial sin should not be permitted to take root in the church. To that end, congregants and elders must work to confront  and address it with individuals who continue to sin in this area without repentance. If the church does not act, pronouncements can be made ad nauseum without any effect. The church is purified from sin when it is not allowed to gain a foothold among God’s people. However, a continual restatement of well-established theological positions will only mean that sin will be highlighted and the more difficult part of shepherding under that truth will be ignored.

Implementing Significant Change

Making repeated pronouncement is actually easy and pretty cheap. It is much easier to point out the sins of grand-parents than it is to deal with the sins that plague the church today. In my experience, racism is not the primary ill that is plaguing the church. For the last twelve years I have been in the deep south of the US and have experienced one blatant instance of racial sin. The vast majority of PCA Christians love their neighbor regardless of ethnic background. During my time in Jackson, MS, I had the privilege of knowing a man who, as a white man, quit his job in order to be able to devote his time to disciple young boys who lived without a father. The vast majority of these children happened to be black. But he loved these children, and the whole congregation got behind him in support of it. However, it is possible that my experience does not reflect reality. It is possible that there are instances of racial sin in the PCA that I am missing. Perhaps racial sin is rampant in the PCA and I have simply missed it all. That does not appear to be the case, and this is why.

When a person engages in racial sin, those who observe it should first, in love, address it with the person one to one (Matthew 18:15-17). If that person refuses to listen, there should be another visit, this time with an additional witness. And finally, if the person remains defiant in their sin, the church is to get officially involved, with the possibility of censures should the need arise.

When a person observes sin and the church is unwilling to address it, the member has the right of complaint. A member who sees racial sin and whose elders are unwilling to address it may file a complaint against their elders, asking the next higher court to ensure sin is not allowed to remain unaddressed in the church. I am not aware of any cases involving racial sin being brought to the Standing Judicial Commission (SJC). That means either elders are neglecting their duty or racial sin is being properly addressed at the Session level. Now the former is possible, but the latter is more likely.

However, even if the former is taking place, the hard work the PCA must do is not issue another statement, or produce another theological summary on the sin of racism. It must do the hard work of shepherding and working through the process of discipline to stamp out this sin. If this sin is as widespread as some would try to convince that it is, there must be action taken to address specific instances. As Paul says, “Purge the evil person from among you.” (1 Cor. 5:13).

So the answer to the third diagnostic question, where the silence in the church courts makes it unlikely that there is a festering underbelly of racism in the PCA, further demands a move away from the PCA’s current practice of declaration. If there is racial sin the church is obligated to do the difficult work of shepherding. Declarations and letters are the wrong tool to address an on-going sin issue.

The PCA has plainly repudiated racial sin. There is no new seismic shift in society or church that would necessitate revisiting this issue. And there are no active cases of neglected discipline being circulated through the church courts, which is the only measure denominations have to see if sin is being addressed within its membership. So let us leave behind these requests for recognition based on ethnicity and find a better way.

The PCA must cease from importing the terminology of secular sociology when it comes to examining the body of Christ, His church. No more cheap declarations about how sorry we are for the sins of others. If there is sin among us (also racial sin) let us address it. If there is disunity among us, let us unite as brothers under Christ and through fellowship and true Christian love overcome it. But enough of dividing up a primarily gentile church into many different gentile groups (white gentiles, Asian gentiles, black gentiles, etc.). We, the PCA, are one body made up of many parts. There are hands and feet and mouths and eyes and hearts and all manner of different parts. The significance of those parts is not in their color, but rather in the fact that they are members of the body.

However, rather than leave this topic in the mire of generalities, the next installment will deal with some practical things that can be done to change the tone of the discourse in the PCA.

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

10 Commandments, Belief about God, Gospel, Love for God

Obedience is not legalism

Leave a comment
Ten Commandments

“Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” (Galatians 3:11, ESV)

“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Romans 6:1-2, ESV)

There are few theological conversations that give me more heartburn than those in which the word “legalism” is tossed around with great liberality. Within the context of a discussion on obedience to God’s law, an objector may claim legalism on the part of the one asserting the need for obedience. It is certainly possible that the person calling for obedience is engaged in legalism, but it is not necessarily so. I’m convinced a right understanding of the meaning of this word will keep me from reaching for my bottle of chewy Tums.

Assuming that in the scenario describe above, the word “legalism” is being used to describe meticulous obedience to God’s law, it is important to begin by saying that meticulous obedience is not legalism. Meticulous obedience can be legalism, but it can also be a glorious expression of love to God for the work of Christ on behalf of the sinner. Jesus himself calls for meticulous obedience to the Lord in His Sermon on the Mount: 

“Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. (Matthew 5:19) 

Even the least of the commandments should not be relaxed, according the Jesus. That principle is seen in action in many places in the Bible. For example, Adam plunges the whole human race into sin and misery by something as simple as eating a piece of fruit. In Num. 15:32-36, a man is stoned to death for the harmless act of collecting sticks on the Sabbath. Why? Because taking these actions was in direct opposition to the explicit commandment and instruction from God. So a narrow assessment of the duties of a law is not sufficient to indicate legalism. Laws and commandments are by definition narrow, also the ones given by the Lord. So what is legalism?

Using the word “legalism” is valid in one of two scenarios. First, it is when something, anything is added to the doctrine of justification by faith. That was the sin of the Galatian Judaizers. Their claim was that you were saved by faith in Jesus plus observance of the ceremonial laws. Derek Thomas has referred to this addition as the “damnable plus.” This distortion of the gospel adds a human element to the innocence of the Christian. Law keeping plays a contributing role in salvation. But as it says in Gal. 3:11 (above), man is not justified in such a way. Christ’s perfect obedience to all of God’s commandments and His righteousness only, are credited to the believer through faith. Anyone who changes that gospel is a legalist and, according to Paul, should be accursed (Gal. 1:8,9).

Second, it is to assert that an application of God’s word that you find particularly helpful is binding on everyone else. In a sense you are elevating your preference to the same status as God’s Law and in so doing practice idolatry. The bedtime for young Gleason children is 7 p.m., rain or shine, and therefore all others must do the same. Or, perhaps a more contemporary example would be around mask wearing. I think wearing masks is a good idea, so therefore everyone must wear a mask. Or I think mask wearing is a bad idea, therefore no one should wear them. Anyone who differs from me in practice is either sinning (worst case) or lacks the wisdom that I have (still not good). That also is the work of the legalist.

To recognize the right use of the word “legalism” helps give the Christian balance in his use of the word. Law keeping, even detailed law keeping, is not an indication of legalism. As Paul says, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” (Rom. 2:13). Or James says, “So also faith by itself, if it does not have works, is dead.” The point is not that law keeping makes you righteous. Rather, when you have been made righteous through Christ, you will desire and be careful to keep His commandments. When charges of legalism are flippantly used to silence calls for obedience, God’s authority is denied and the Christian’s expression of love to his Savior is silenced. If a Christian finds keeping God’s specific commandments a burden, then something has gone wrong. In John 14:15 Jesus says, “If you love me you will keep my commandments.” That is not legalism. Legalism is rule keeping with the hope of earning salvation. It is to load a burden on a brother that God never set on him. But if God has given a commandment, it is incumbent on the Christian to obey it totally, carefully, and perfectly. That is not a burden to the redeemed Christian. In fact it is his delight.

Bible, Christian Living, Gospel, Man, Sanctification

Performing good works

3 Comments
wrench

I love the book of Acts. It is a book that contains so many examples of God’s faithfulness to his church. It is a book that gives confidence to the Christian that the church will be preserved by the Holy Spirit, which can be helpful in a time when the church’s strength and influence seems to be waning. Acts is also a book where the work of the Holy Spirit through the early church is described in some detail. For example, the content of the teaching of the early church can be seen in the descriptions of the different “sermons” that are preached by the apostles in this book.

In this article, I want to focus in on Paul’s speech before Festus and Agrippa II in Acts 26. In verses 20 Luke gives a standard outline for a Pauline sermon. It is quite simple: 1. Repent and turn to God; 2. Perform deeds in keeping with repentance. In my experience, the first point in his sermon would be commonly recognized by most Christians. But since today’s church in the West leans more toward antinomianism, the second point may cause some to bristle.

It is important to separate the justification of the believer from any sense of works. The free gift of the gospel given by grace through faith is a doctrine that demands protection. It has been attacked throughout the history of the church. One manifestation of such an attack comes through the Pharisees. The Savior describes these men as white-washed tombs which look pretty on the outside, but on the inside are filled with dead men’s bones (Matt. 23:27ff). They were busy doing lots of stuff, but on the inside they were decayed. However, comparing the Pharisees to the 2ndpoint of Paul’s outline, there is a significant difference. Whereas the Pharisees performed many deeds, their deeds were not in keeping with repentance.Paul is calling the Christian to live out the principle in James 2:17: “So also faith by itself, if it does not have works, is dead.” Paul’s point is that repentance and turning to God leads to deeds in keeping with that repentance.

Scripture has examples of the change that takes place in a converted person. Luke 8:26ff records the deliverance by Jesus of the Garasene demoniac. This man was tormented by a legion of demons. While casting them out, they asked Jesus if they could take up residence in a herd of pigs. As a result, the pigs rushed down the steep bank and were drowned. The response of the residents was to ask Jesus to leave. But the healed man literally begged Jesus to be allowed to accompany him (v. 38). Jesus refuses his request, instead commanding the healed man to tell people all that had been done for him, which he does with enthusiasm (v. 40). That is a biblical example of performing deeds in keeping with repentance. The demoniac no longer does the perverse deeds associated with his demon possession. Now he follows his Savior, obeying him in all things. His deeds flow from his deliverance. They do not lead to his deliverance.

These deeds are the second plank of Paul sermon. Once the human heart is given new life unto salvation, Paul expects this man, woman or child to perform deeds in keeping with repentance. The language of Christians doing or performing deeds may make the Christian uncomfortable. It can even evoke cries of “Legalism!” But for Paul it is the natural fruit of a life changed by the Holy Spirit. The key is to view these deeds in light of God’s work of sanctification, rather than justification. So in what ways can the Christian today perform deeds in keeping with repentance?

The way of the flesh and the way of the Spirit are opposites in Scripture. For example, the works of the flesh are seen in strife, jealousy, and fits of anger while the fruit of the Spirit is peace. The work of the flesh is sexual immorality but the fruit of the Spirit is faithfulness (Gal. 5:20, 22). So, Christian, do you want to perform deeds in keeping with repentance? Then you must do the opposite of what your flesh desires, in accordance with God’s word, ensuring that your deeds are not an end in themselves, but are “in keeping with your repentance.”

The point of this article is not any specific application. These may come later. Rather it is seeking to recapture a biblical truth: the life of the converted Christian should be characterized with a preoccupation toward personal piety and holiness. That is not legalistic. That is the natural fruit that flows from the heart that is redeemed by grace through faith.

Gospel, theology, Uncategorized

Justice and Mercy

Leave a comment

Amazing Grace

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1, ESV)

The church, in some places, has truncated the presentation of the gospel. The gospel is the good news of God’s redemption of men. Paul defines it as “the power of salvation to everyone who believes, to the Jew first and also to the Greek.” (Rom. 1:16). This “power of salvation” is often translated into, “God will forgive my sins because of Jesus.” That is part of the gospel message. However, it is important for the church to consider more fully what this “power of salvation” is.

The power of salvation is more than a simple fix of my sin problem. To properly understand the significance of sin, the nature of God and man must be understood. God must be seen as the Creator of all things visible and invisible. His ownership over all the world must be recognized. Next, man’s rebellion against his Creator must be seen with all its lethal implications. Man’s sin leads to his death. These lines of thought are the first to be established in the accounts of the Bible. It is within that context that the gospel message is declared. God, who is just, has been sinned against, and justice should be expected.

However, though justice is right and should be applied to men, something different happens. God in his grace and mercy, sets apart some to be redeemed from their guilt. Though they are dead in their sins and trespasses, God makes them alive. He gives to them faith that they might to find salvation in Christ. He gives them repentance that they would not continue in sin. And one of the most amazing parts of the gospel follows out of this grace from God: where justice should be given, mercy is given instead.

Instead of condemnation, man is given justification. But I want to be clear about what happens in man’s justification. The good news of the gospel is found in the hopeless condition of man. What man is unable to do because of sin, God does on his behalf so that he may be justified.

To give clarity, it is important to define justification. I prefer the definition given in the Westminster Shorter Catechism. There justification is defined as: “an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.” This definition divides justification into two parts, one negative in that it removes something from man and the other positive, in that it adds something to man.

In justification, God removes the guilt of my sins. He provides a pardon. He does that because the guilt of my sin has been laid on Christ. On the cross he bore this curse for his people. As the apostle Paul says: “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13). This curse of condemnation is removed by Christ because, though he was perfectly obedient to God and committed no sin, he became the object of God’s wrath in my place for my sin. So the guilt of my sins is removed.

However, something more is happening in the gospel than a simple removal of guilt. God does not move me from a position of condemnation to one of neutrality. God gives something positive to the believer in justification. The righteousness of Christ is imputed to me. Imputation is an accounting term that transfers something from one account to another. In justification, the righteousness of Christ is transferred from his account to that of his children. Again, Paul says, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” (Romans 5:19). Part of the gospel is that I am counted righteous in the sight of God because the merit of Jesus’ perfect works is credited to my account. Man moves from a position of eternal guilt to one of eternal favor.

So man, who rebelled against his Creator, and deserves punishment is given mercy instead. That is not because God ignores his justice. Rather, he satisfied it by pouring his wrath for sin out on his Son. With guilt removed, he now extends mercy to all those set apart for his mercy. That is a deeper understanding of the work of redemption. It shows the greatness of God’s gift of salvation more abundantly. This perspective gives God’s people far more reason not to take their salvation for granted, but to rejoice before the Lord all their days for his goodness and kindness to them in the gospel.

Gospel, Man, Sin, theology

Regeneration and the Depth of the Gospel

Leave a comment

the Bible

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” (2 Corinthians 5:17, ESV)

To be able to articulate the gospel properly, the Christian must consider all of the parts of his salvation. To truncate the gospel by presenting only a part of it as the whole is a distortion of the truth. God does not only justify, but he also adopts, sanctifies, preserves and glorifies. However far before discussions about these various results of Christ’s work can begin, it is necessary to consider the work of God in salvation that precedes these parts. For example, election shows salvation is a result of God’s will, not dependent on any work in the creature. Election shows how man’s total depravity is overcome in the gospel. Total depravity teaches man’s nature is so effected by sin that all his parts are corrupted in such a way that there is no path for him to God without some saving, intervening work. It heightens the sense of God’s grace, kindness and mercy in the work of redeeming some of his creation for his own mysterious purposes. But the work of salvation also includes the regeneration of the Christian.

Not only does God choose, but he also regenerates the one he is saving. The Bible shows the fatal effect of sin in mankind. In the build-up to the account of the fall, God explains Adam’s obligation to the Lord. Adam is to obey him fully in not eating the forbidden fruit, and if he does he will surely die. The account is well-known. He does eat, and through this sin death enters the world. However, Paul shows us the grace of the gospel in describing God’s regenerating work: “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ.” (Eph. 2:4-5, ESV). Life under the tyranny of sin is death, but life in the service of Christ is life. Herein is the work of regeneration: moving a soul from death to life.

The Westminster Shorter Catechism refers to regeneration using another term: effectual call. Though different terminology, the meaning is the same. The catechism defines effectual calling as a “work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.” (WSC #31). Before the Spirit’s work in regeneration, there is no reaction to spiritual life because man is dead. However, God, because of the work of the Lord Jesus Christ, through the reviving work of the Holy Spirit, awakens in his creatures an awareness of sin and its consequences. He also breathes into a previously dead heart a saving knowledge of Christ and his substitutionary work with a corresponding desire to follow him.

The gospel message is greatly enriched by looking at all the parts of how God works salvation in man. Far beyond a simple declaration of righteousness in justification, the gospel contains those evidences of the warmth and mercy of God toward his creation. More than simply the process of forsaking sin and loving obedience, the gospel shows man’s position of complete dependence on God. The regenerating work of God in Christ creates a depth of understanding only attained when all the parts of man’s salvation are considered.

So God’s grace is seen in his work of choosing some from among his rebellious creation to belong to him. He takes men and women who are dead in sin, and gives to them life in Christ. Salvation is not just a legal declaration of innocence of sin. Through the doctrine of regeneration, God’s grace and kindness for his people is clearly seen in that fact that he makes them alive again. He performs the miraculous, enabling us to comprehend the significance of the work of Christ and to flee to him for salvation.