Thoughts on Family Ministry

Why should the “Church” engage in “family ministry”?

The notion of family ministry is important because it has highlighted a trend in church culture which is best described as “hyper-segregation.” Now, this is not a segregation based on ethnicity; rather, it is a segregation based on age or station in life. Segregation of this sort is not necessarily negative when used as an addition to a pattern of full corporate worship centered on the proclamation of God’s word. However, when taken to the extreme, segregated groups can virtually have independent church experiences concurrently within the same congregation. For example, children’s church pulls kids out of the broader corporate worship with the hopes of providing a service which speaks on the child’s level of understanding. This, in my thinking, is a trend toward hyper-segregation.

Some advocates of family ministry opine that aspects of church ministry, such as youth groups, should be abandoned all together. This is not my view. The children’s, youth, family, and senior adult ministries of the church are good and healthy ways to disciple and empower Christians in their walk with Christ. Nevertheless, this can not be taken to the extreme without negative repercussions.  We must value those times in our church experience when the broader family of God comes together to worship Christ. It is here that we as families, within the context of our broader church family, pass down the heritage of the Christian faith. Worshiping together as parents, children, singles, and elderly emphasizes the transcendent purpose (church is not about me) and universal relevance (we all must embrace Christ) of the Christian faith.

So then, families should not primarily view their identity as a segregated demographic within the church that functions concurrently, yet separately, from the church as a whole. Rather, family ministry should be viewed as a separate ministry focus (along with youth, singles, etc.), in addition to our prioritized corporate worship; wherein, we seize the opportunity to emphasize, equip, and provide the necessary tools for parents to disciple their children in the home.

Does the Bible teach this principle?

Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord. Eph. 6:4

Yes, Scripture here and elsewhere implores us as parents to own the responsibility of teaching our children the ways of Christ. Yet, in order to provide balance (some writers have argued that it is not the Church’s job to disciple its children), let us observe verse 1 of the same chapter where Paul gives instruction directly to children: “Children obey your parents.” In this verse Paul is instructing children. We must conclude, then, that it is proper and right that the church invest and instruct its children and youth directly and deliberately. Nevertheless, we as parents must also accept the biblical mandate to raise our children in the ways of the Lord.

How is this sacred task best accomplished?

These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Deut. 6:6-7

The best way to train your children is within the context of everyday life. Discuss sermons (your young children will not understand most of the preacher’s sermon, this is ok) over lunch. Fathers, talk to your sons about the things in life that are most important—not just football. Our homes should be consecrated unto the Lord. If the only Christian instruction our children receive is through church programming, then we as parents are squandering the precious time given to us by God to impact and raise our children in the fear and admonition of the Lord.  

Our vision for family ministry in the Church, then, should be to provide tools for parents and instill a sense of urgency in them to make Christian disciples of their children, within the context of the broader church. 

Theological Literacy in the Home

Josh McDowell has, within the last few years, written a book entitled The Last Christian Generation. His research has revealed a startling number of youth from Christian homes having abandoned a number of foundational Christian beliefs. These teens are not turning their back on spirituality; rather, they have rejected several important and crucial aspects of Christian theology.

It is my conviction that as parents we must become ourselves more theologically literate in the home. Parents must see the urgent need to teach their children the essential doctrines of the Christian faith, so that their spiritual and devotional responses to God may be informed by the content of Christian doctrine. This can be accomplished if we will make a deliberate commitment to thoroughly acquaint ourselves with the foundational theological teachings of Christianity.

I am in the process of putting together a seminar and corresponding book resource in order to help families in the Church implement a plan to accomplish this great task. I would love to get any feedback you may have.     

Thoughts on Contemporary Worship

I was recently reading an engaging article by D. H. Williams, dealing with contemporary worship (http://www.christianitytoday.com/ct/2011/june/culturalmedium.html). Williams’s observations caused me to think through some concerns that I have had for several years. However, let me begin by stating that I perceive many of the discussions centered on contemporary versus traditional music in worship to be a little silly. Consider, for example, that 100 year old songs (many of which I cherish, by the way) were contemporary in style 100 years ago. There is nothing particularly sacred about a music format or soundscape. Many of the elements that define our traditional church song format were once considered controversial. For instance, harmony, at one time, was thought to be too sensual for church music; thus, voices in worship music were only allowed to sing melody!

For me, the more important concerns, as it relates to the topic of modern worship, are in the areas of lyric content and corporate compatibility. The older hymns were much more concerned, more so than many contemporary worship songs, with teaching Christians about the greatness of God and the foundational doctrines of the faith. Such themes give Christians the context and the inspiration to worship God. Many of the contemporary worship songs today are quite generic in content (there are some happy exceptions, of course). Many of these songs could just as well be about one’s significant other. And, some of these songs are, quite frankly, romantic in nature. This is a problem. However, fixing this problem does not entail tossing out contemporary music styles. Rather, the Church needs to foster better songwriting from its artists. Christian musicians need to be better trained theologians than is commonly the case today, and the Church should provide this kind of training and mentoring.

Corporate compatibility, with regard to modern worship, is also an issue that is a pressing but often neglected topic in contemporary discussions (Williams has some great thoughts on this in his article). Church worship is a community or corporate activity—or at least it should be. Yet, many modern churches set up their worship center like a lecture hall and plan their worship service like a pop concert. Now, this is fine—except for the fact that such things do much more for fostering personal worship than corporate worship. In other words, when the lights are dim and your fellow congregants’s voices are inaudible, then your obvious option is to engage in personal worship. But, church should be a corporate and community building endeavor. The evangelical church needs to be talking about this. We need to be problem solving here.

None of these concerns necessitate the rejection of contemporary worship songs. Nevertheless, as concerned members of the body of Christ, we must think through the implications of our worship formats and work on solutions that help us maintain a biblical model for worship in the Church. What do you think?        

Baptists and War

I am speaking at the Andrew Fuller Center's conference this September at the Southern Baptist Theological Seminary in Louisville, KY. If anyone is going to be in the area, I highly recommend attending. There are going to be some great speakers from both sides of the pond. Below is an excerpt from the web-page promoting this event:

"War, like poverty, seems to be a constant feature of human life. And in recent days, “wars and rumors of wars” seem to be on the increase. How should Christians, and especially Baptists, think about this devastating feature of human existence? In this conference, we tackle this ever-pertinent question by looking at a number of the wars that Baptists have lived through and been involved in, beginning with the British Civil Wars all the way through to the recent Cold War. An especial highlight in this sesquicentennial year of the beginning of the American Civil War is a lecture open to the public and panel discussion on the Baptist experience in this war. Come and join us then for what we hope will be an informative and even inspirational conference on the meaning of war as it pertains to Baptist life and thought."


http://events.sbts.edu/andrewfuller/

Sensualism, Antinomianism, and Sanctification

This weekend I preached at East Mountain Baptist Church in Longview, Texas. In the morning service I spoke from Philippians 3:17-21. See below:

¹⁷ Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.  ¹⁸ For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ.  ¹⁹ Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.  ²⁰ But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,  ²¹ who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. ESV

I argued that Paul is here warning his readers against the heretical views of the sensualists. The sensualists essentially promoted the idea that since we are saved as a result of God’s grace, we have no obligation to regard the moral law. Paul’s response to this teaching was straightforward, to say the least. This teaching fails to take seriously significant portions of Scripture. Historically we have seen different versions of this doctrine. The 17th century American Puritans dealt with this in the Antinomian controversy. The next century in England saw antinomian views being promoted among the hyper-Calvinistic Baptists. In Paul’s era such views were a clearly outside the scope of legitimate Christianity. Is this fact any less true today?

Now, it should be noted that among those historically known to be antinomian, there is a designation between doctrinal and practical antinomians. The doctrinal antinomians rejected the function of the moral law in the life of the Christian only in a theoretical sense. The practical antinomians were, in this bloggers estimation, more in line with the sensualists of Paul’s day. These sort of antinomians rejected the place of the moral law within the life of the Christian in actuality—not just in theory.

The issue has to do with sanctification. Is justification a legal declaration only, or is there an actual or practical aspect to justification? I would argue that James speaks of a justification that is actual in nature. Theologians would now look to Paul to define justification and refer to James’s justification language as sanctification. I would agree. Let me end by quoting the 17th century Second London Confession. These devout Baptists were guarding their denomination against errant teachings that would disregard God’s call for His children to live holy lives. See below:

“They who are united to Christ, Effectually called, and regenerated, having a new heart and a new Spirit created in them through the vertue of Christ's death and Resurrection; are also farther sanctified, really, and personally, through the same vertue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof, are more and more weakened, and mortified; and they more and more quickened, and strengthened in all saving graces, to the practice of all true holyness, without which no man shall see the Lord.” (original spelling retained)

I Am He

Below is a sermon I preached to the Students at Happy Hill Farm Academy. It engages the truth of God's uniqueness and demands a response on our part. Enjoy...

Introduction

Have you ever wondered why during special events like D-Now, or others like it, we are suddenly awakened to the things of God? Its like we have been asleep and God wakes us up to the reality of his presence. We are so susceptible to this sort of slumber. We are sinful. Yet, God is gracious; He has chosen his people. He lovingly calls them back to Himself. He lovingly calls you back to His service.

            Hollywood has always been fascinated with the courtroom. Can you think of any television shows or movies that focus on criminal trials? What about Perry Mason, L.A. Law, Boston Legal, A Time to Kill, To Kill a Mockingbird, and many others. The thing that is always striking to me is the closing arguments. There is always the scene where the highly articulate lawyer brings together all the pertinent arguments, and you are left unable to imagine how anyone could refute what was just heard. Also, there is the famous scene (like in A Few Good Men) where the lawyer wrenches a confession out of a witness. You are always amazed at the skill of the lawyer.

      Our text this morning comes from Isaiah, and it portrays God as a prosecutor in a trial. Can you imagine how utterly irrefutable God would be as a prosecutor. If we are so impressed with human lawyers, how much more impressed would we be if God Himself were arguing a case? God has called His people to be a witness to the world. This morning, through the imagery of a trial proceeding, look to God to awaken you. It is my intention that you, this morning, Cling to the knowledge of the one true God and make him known to the world at large.   

Exegetical

¹⁰ “You are my witnesses,” declares the Lord, “and my servant whom I have chosen in order that you will know and will believe¾to understand that I am He. Before me there were no gods created, nor shall there be after Me.¹¹ I, even I, am the Lord, and there is no savior apart from me.¹² It is I who declared, saved and caused myself to be heard, not some strange god among you. So you are My witnesses,” declares the Lord, “And so I am God.¹³ Moreover, from eternity I am He, so that nothing can be snatched away from My hand. When I act, who can reverse it?”[1]

The text this morning will be Isaiah 43:8-13. One will notice that the section of Isaiah presented in this passage introduces to the reader a clever and effective format. This section (along with several other Isaiah passages) is often referred to as a Polemic Genre. In other words, Isaiah here uses courtroom or legal imagery when communicating God’s message to the people. Essentially, God’s sovereign and providential rule is being defended. The Israelites have been torn from their country; they have been exiled. Yet, God is in control of history. He is the only way of Salvation. [2]

In this courtroom God is the judge and prosecutor. The people of Israel are the witnesses, and the pagan nations are the accused.[3] God is reaffirming himself to his people and calling them to be a witness to the accused nations. Israel is summoned as a witness that they may truly know their God. They are called (at least in part) for their own benefit. This legal motif provides the reader with a sober and urgent mandate: Know God and make him known.

Verse 10a

The text here being analyzed begins in verse 10 immediately proceeding verses 8 and 9 where Isaiah describes God as gathering the interested parties for the trial proceedings. God declares here in 10 that the exiles are his witnesses and servants, and that they have been selected or chosen by God. The word “chosen” (rxb) is in the perfective state. God has chosen his people. The results of this choosing continue into the present. God has not forgotten his servants. Even now, the exiles (Isaiah proclaims) are to be witnesses for God Almighty.

If God has chosen the Israelites, then for what reason has he chosen them? The text is quite clear (![;m;l). It is for the purpose that they know, believe, and understand ([dy, !ma, !yb) who God is. It is for their enlightenment.[4] God chose the Israelites to be his witnesses. They must surely possess and cling to the knowledge of the one true God. God does not simply hope they will come to this knowledge; rather, God anticipates these cognitive and heartfelt outcomes. God has chosen these people to be his witnesses and his anticipated outcome will surely come to pass.

The people are to know and understand (ultimately speaking) of God’s exclusivity. The Israelites are not being confronted by some pagan god. Instead, they are to believe that this is the one true God. “I am He. . .” (aWhê ynIåa]-yK), the text proudly proclaims.

Verse 10b

Beginning in verse 10b the reader begins to understand the details or particulars of God’s revelation of himself to his people. God is unique. There are no other gods but the one true God. The theme of mono-theism is present beginning in verse 10b. God declares that before him (hn<P') no gods were created. It is appropriate then to view this clause temporally and with a touch of irony.[5] None of these pagan gods were created before Yahweh, and none of them will be created after. So one might ask, “What kind of god is created by human hands?” The obvious response is that this would be no god at all. This verse then should be viewed as a direct rebuke to idol worship.

Verse 11

God’s uniqueness is further developed and certain implications are made beginning in verse 11. If Yahweh is the only true God, then mankind has only one hope of salvation. Leading into this notion, however, the verse begins with another proclamation of God’s exclusiveness. The language here is emphatic (ykiÞnOa' ykiînOa'), as such repetition indicates.[6] But, towards what is the inspired prophet’s emphasis being directed? Certainly, God’s uniqueness or exclusiveness is being reaffirmed.[7] This message of divine distinctness is thoroughly consistent within the broader passage (Isa 43:10b, 11, 12, 13).

If Yahweh is the only true God, then one must necessarily (logic would demand) look only to him as the exclusive legitimate source for salvation. God makes this message known when Isaiah, inspired of God, utters: “there is no savior apart from me.” Mankind looks to God as the savior of souls. The English rendering “savior” appropriately conveys this. The prophet in Isaiah 17:10 uses a similar form of the word in a more explicit statement describing God as the God of salvation (%[eêv.yI yheäl{a/). It can certainly be said that the recipients of Isaiah’s prophecy needed help; they needed the help of a savior, one that could save their souls. God is not simply expounding a doctrine of mono-theism; rather, he is showing himself to be the one true deliverer and savior of mankind.[8]

Verse 12

God sets himself apart again by proclaiming that he is the one who has revealed himself to his people, not a strange pagan god. It does seem that revelation is the intended theme here. Notice the series of three verbs: declared, saved, and proclaimed or caused to be heard. God caused his declaration, salvation, and his very self to be heard. God, the one true God, caused these things that he might be known by his people. Israel must remember this and testify to such among the nations.

God confronts the exiles with the truth of his self disclosing actions. And furthermore, God distinguishes himself by declaring that it was he who had revealed himself, not a strange or pagan god. God is the unique omnipotent sovereign creator of the universe. He is the one who has revealed himself to mankind. These things set God apart as holy from the crude gods of Babylon.

The next clause begins with a disjunction (~T,îa;w).[9] There is a shift from a focus on God to a focus on Israel: “So you are my witnesses.” God has spoken and revealed himself to Israel. As a result, Israel must embrace this knowledge and its role as the witness of almighty God. And so, consequently, Yahweh is reaffirmed as the one true God (lae(-ynIa]w:)).[10]

Verse 13

Verse 13 is a wonderful summary of the self revelation God has made known to his people in this passage. God is not created; he is eternal. Therefore, he is the true God. He is the omnipotent sovereign ruler of the universe. No one can thwart his will. Yahweh is the one true God. This theme of eternality is pervasive throughout this reading. Calvin argues that, “he who has a beginning and is not from himself, cannot rule by his dominion or govern by his pleasure, what he has not created.”[11] This distinction between Yahweh and the human made gods provides an unmistakable punctuation to the end of this passage.

God illustrates his ultimate power in 13b with the use of two clauses. First, Isaiah presents the proposition that nothing can be taken from God’s hand. There is no one (and certainly not a man made idol) that can successfully oppose almighty God. Who can cause anything to be snatched away from God? The obvious answer is no one. Finally, a rhetorical question further communicates God’s omnipotence: “When I act, who can reverse it?” So the question could be rephrased in the following way: Who can cause God’s actions to be reversed or resisted? Clearly, no one can cause God’s intentions to be thwarted. Yahweh is the only one true omnipotent eternal God, the only God who can save. Since Yahweh is God, Israel must take serious their role as his witness.

Theological

The theological or universal message from our text today is the doctrine of mono-theism. The scriptures (and more specifically this passage) teach that Yahweh is the only true God. He is not one among many, nor is he the best among many; he is the one and only. Isaiah does much more than claim henotheism.

Henotheism is the belief in one supreme deity, but not necessarily a sole deity.[12] Verse 10b in Isaiah 43 proclaims that no gods were created before him nor shall any be made after him. The obvious implication here is that all other pagan gods are created by the hands of humankind. They were created by non-eternal mortal creatures. Unlike Yahweh, then, these creations are no gods at all. It is true that the theme of incomparability is present within scripture (Exod 8:10)--the henotheist might like to suggest. However, it is this message of incomparability along with the theme of sole deity or mono-theism that provides the proper and complete theological understanding of scripture. In fact, Isaiah 46:9 combines both themes explicitly within the same passage.[13]

Homiletical

Essentially, the homiletical idea of this text is: Cling to the knowledge of the one true God and make him known to the world at large. This application is broad. The study of a scriptural text must also produce specific applications. One such application is to renew oneself to a life of worship. Notice the following comments regarding Christian worship: 

Worship is an active response to God whereby we declare His worth. Worship is not passive, but is participatory. Worship is not simply a mood; it is a response. Worship is not just a feeling; it is a declaration.[14]

When we are confronted with the revelation of who God is, we must surely worship him. We do not serve a pagan god created by the hands of man. Rather, we serve the one eternal omnipotent God of this universe. As a result, we must actively respond to God in worship. This of course can be done in a church setting. However, the implications are much more far reaching. Worship should encompass and characterize one’s life.

Finally, the revelation of God’s greatness should define one’s mission in life. God declared in Isaiah 43:12 that his people were his witnesses. Certainly as Christians this mandate must be acknowledged and embraced. One must, then, be on mission for the glory of God throughout the world. It is true that a life committed to foreign missions is one important way to take seriously God’s call to be his witness. This call, however, also demands that God’s people understand their life to be missional, even in non-vocational ministry settings.

Therefore, the student must not consider his or her ultimate purpose to be commitment to good marks. Instead, the student must allow his or her life in school to be a beacon for the truth of God, and in this find true purpose. Likewise, Christians in the workplace must not be consumed with personal gain. Rather, Christians must seek to glorify God and make him known in the workplace.

In our text this morning God put the lost world on trial and called his people to be His witness. If you do not have a relationship with God, then listen to the witness of His people. God is the one true God. There is none else who can save. Cling to Him through Christ. And to those of you who are God’s people—his witnesses—Cling to the knowledge of the one true God and make him known to the world at large.

---

[1]Author’s translation.

[2]Eugene H. Merrill, "Literary Genres in Isaiah 40-55," Bibliotheca Sacra 144 (1987): 148.

[3]Cathrine Gunsalus Gonzalez, "Isaiah 43:8-15," Interpretaion 48 (1994): 169.

[4]John Goldingay and David Payne, A Critical and Exegetical Commentary on Isaiah 40-55 (New York: T and T Clark, 2006), 286.

[5]John Calvin, Calvin's Commentaries, vol. 8, Commentary on the Prophet Isaiah, trans. William Pringle (Grand Rapids: Baker Books, 2003), 332; Goldingay and Payne, Isaiah 40-55, 287.

[6]E. Henderson, The Book of The Prophet Isaiah (London: Hamilton, Adams, and Co, 1857), 343.

[7]Goldingay and Payne, Isaiah 40-55, 287.

[8]Calvin, Commentary on the Prophet Isaiah, 333; Goldingay and Payne, Isaiah 40-55, 287.

[9] Waltke, and O'Connor, Biblical Hebrew Syntax, ¶ 39.2.3c

[10]Goldingay and Payne, Isaiah 40-55, 288-89.

[11]Calvin, Commentary on the Prophet Isaiah, 335.

[12]James Leo Garrett, Systematic Theology: Biblical, Historical, and Evangelical (Grand Rapids: William B. Eerdmans Company, 1995), 1:266.

[13]Ibid., 1:266-67.

[14]Ronald Allen, and Gordon Borror, Worship: Rediscovering the Missing Jewel (Eugene, OR: Wipf and Stock Publishers), 16.

Sermon on Discipleship

 

The following is a sermon that I recently preached in Chandler, Texas for a pastor search committee. It deals with discipleship and the heavy call we have on our lives from God as Christians. Enjoy...   

Introduction

I once heard a preacher announce in a sermon that a person can be a Christian and, yet, not be a disciple of Christ. I found that statement, then and now, to be shocking, scandalous even. A disciple is a pupil and an adherent to the teachings of another. How can anyone presume to be a true Christian without being a disciple of Christ? Any such notion is pure fiction and finds no sympathy in God’s word. When we come to Christ in

repentance, he calls us to be his disciple. We are to devote ourselves to learning the ways of Christ, committing ourselves to his Lordship. Also, we are to be active in making other disciples of Christ; we must reproduce, spiritually speaking.

A Christian writer named Greg Ogden wrote a great book on this subject entitled, Transforming Discipleship. In it he describes an experience he had when forming a small discipleship group in his hometown. Ogden describes a guy named Eric who joined the group. Eric was a young man just two years out of college. He was one of those guys who looked like a Ken doll. He was good looking and basically had the world at his doorstep. Eric was making a ton of money at his new job. The ladies loved him; he had an endless amount of dating opportunities. The lure of the world, along with its passions, was a real draw for Eric; yet, he was also unquestionably drawn to Christ. The hounds of Heaven, as it were, were nipping at his heals. When he joined the discipleship group, Ogden warned him that it would require a real commitment. He would have to meet regularly with the group, commit himself to serious Bible study, and open himself up for a real transparent relationship with the other members.

After just a couple of months in the group, Eric decided he was going to quit his job and travel the world seeing and experiencing life in a way that would not be possible after he settled down. Eric’s group leader was concerned that he was fading into a pattern of self-centeredness. Ogden challenged Eric by encouraging him to consider some missionary opportunities while on his travels. Christ’s pull on Eric’s life prevailed, and

he opted to go with Campus Crusade to Poland and Hungary (both communist countries at that time).

When Eric returned from his travels he was no longer a man of divided interests. He was utterly sold out for the gospel of Christ. Eric intended to stay on with Campus Crusade and continue his missionary work. Also, he began seriously dating his high school girlfriend, a devout Christian herself. Soon they were engaged and both committed to a life of Christian service. And then it happened. One week prior to Eric’s wedding he

entered the hospital for tests related to his sudden and debilitating back pain. The doctors discovered a tumor pressing against his spine and the prognosis was not optimistic. Eric and his fiancé insisted that the wedding not be delayed. The venue changed, however, to the chapel in the hospital. It was a very emotional ceremony. Yet, Eric’s faith in Christ was unwavering. Since he was not just a Christian in name, but a true disciple of Christ, he was able to weather this great trial in his life. He even expressed that this sickness was a blessing in the sense that it drove him to fully rely on Christ and his sustaining power. Seven months after his wedding at only 25, Eric was utterly healed of his sickness. He left this earth to be present with Christ his Lord, where there is no suffering—no sickness, only perfect peace.

In our text this morning, the apostle Paul is engaging in the holy duty of discipling. He is pouring his heart and soul into the young Christians to whom he is writing. Paul is not only relaying information to his readers; he is modeling the Christian life so that we can in turn model it for others, just like Eric did. This morning I want you

to renew or to establish for the first time, perhaps, a commitment to become a Christian disciple. I implore you to become a self-initiating, reproducing, fully devoted follower of Christ.

Exegetical

Turn with me this morning to our text in Philippians 4:1-9. Paul begins this passage in the light of the previous discussion about heaven and our final and glorious state. If we stand firm, proving the genuineness of faith, we have eternity with Christ before us—a pleasure that words do not adequately describe.

Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! 2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. 3 Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. 4 Rejoice in the Lord always. I will say it again:

Rejoice! 5 Let your gentleness be evident to all. The Lord is near. 6 Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ

Jesus. 8 Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable-- if anything is excellent or praiseworthy-- think about such things. 9 Whatever you have learned or received or heard from me, or seen in me-- put it into practice. And the God of peace will be with you. (NIV)

Verse 1-3

As was stated previously, in light of the Philippians’ glorious inheritance, they must stand firm in the faith, letting nothing pull them away from their foundation in Christ. Paul moves from this point to an admonition directed at two women in the church who were in disharmony. It is unclear whether this disagreement was related to differing opinions regarding ministry, or if the disagreement was entirely personal. Regardless,

Paul makes clear that these women were both devout Christians and sincere workers for the gospel. He implores them to resolve their differences. Now, it is important here to note that it is not necessarily wrong to disagree. I Corinthians 11:18-19 reads: “18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19 No doubt there have to be differences among you to show which of you have God's approval.” There are times when the truth of the gospel must be defended. We must remember, however, that we cannot be petty, holding grudges against either those outside the Church or our brothers and sisters in Christ.

Verse 4-5

Paul here exhorts his readers to rejoice. He says it twice for emphasis, because it might have seemed ridiculous for many of these Christians to rejoice. Christianity was a persecuted religion in this era. Paul himself was in prison as he wrote this letter. Yet, Paul consistently urges these Christians to rejoice. They are to rejoice because of their unique relation to Christ—one day all will be set right. But, even now Christ offers his followers a sense of peace and fulfillment that cannot be fully explained here in this life. This connectedness has further implications for Paul’s readers in the here and now. They are to extend gentleness, big-heartedness, kindness, generosity and the like. This overflow of goodwill is not confined just to believers in this passage; it ought to be extended to all persons. Why must we behave in this manner? Paul simply says that it is because “the Lord is near.” The Lord is omnipresent. He is everywhere at the same time. We cannot

hide from God. This phrase could also mean that Christ’s return is impending. As a result, we ought to be impacted by this knowledge. Regardless of how one takes this, we must be ever diligent in putting on Christ’s cloak of righteousness. For he is everywhere present and his return draws nigh.

Verse 6-9

Apparently human nature has always been the same. Here we find Paul encouraging the Philippians to not worry. We have many worries and anxieties in life. So also did these early Christians. Yet, Paul commands them to not to worry and provides them with the antidote, namely, prayer. Present you requests to God; pray to God, and a peace that is of a divine nature with protect your heart. But, Paul’s cure for worry is not an inactive cure. It also requires reflection and action. For example, Paul calls his readers to reflect upon truth, nobility, justice, purity, things that are lovely, and things that are admirable. In fine, anything excellent or praiseworthy are things upon which the Christian ought to be reflecting. We should contemplate truth. There is such a thing in reality. Truth is objective. It is real regardless of your opinion to the contrary. There is no such thing as “your truth” and “my truth.” There is only truth. And, we are to reflect upon it, according to Paul.

Therefore, when we rightly understand the sciences, we are contemplating God’s truth. All truth is God’s truth. Now, truth reaches its zenith—its peak—in the truth of the gospel. Also, we are to think on nobility. This means worthy of respect. The Christian should think about what it means to serve Christ with dignity and respect. If you have an opportunity to pray in public or lead a Bible study, do not seize that opportunity to act

like a buffoon. Rather, meditate about ways that you might behave in a noble way—making the most of those ministry opportunities. We should meditate upon justice. Justice is what is right. Christians must contemplate those things that are right and in doing align himself with God’s righteous standards. We should reflect upon purity. This is referring to those things that are chaste or morally clean. There is no place in the life of a Christian for lust and impurity. We can never live a fulfilled and devoted life unto Christ when we choose to meditate upon pornography and other unchaste images. We should think on those things that are lovely. Paul is referring to those things that are amicable, pleasing, something that evokes love. Finally, we should meditate upon things of good report. These are attributes that are generally considered good by everyone such as: kindness, courtesy, and the like. So then, not only are we to reject anxiety and choose rather to pray, but we are to seriously reflect upon all things excellent and praiseworthy. Further yet, in our rejection of worry and anxiety, Paul makes the call for action. Therefore, the Philippians’ prayers and meditations were not without purpose. Paul implores his readers to perform these tasks so that it might lead to active duty. These

Christians have not only been instructed to pray, meditate on everything good, and serve Christ in action, they have had these things modeled for them by their Christian leaders. In fact, notice here Paul tells them to apply to their life those things that they have observed in him. And if they do this—experience Christianity in reality rather than in theory—the one true God who created all that is will be with them.

Theological

What is the superintending or theological theme deduced from this text? Well, when you consider the fact that Paul is engaging in discipleship here in this writing, one might be able to justify a discussion on the doctrine of discipleship. First, what is discipleship? One Christian thinker defines discipleship as the making of self-initiating, reproducing, fully devoted followers of Christ (Ogden, 22). This is what Paul was trying

to accomplish in the lives of his readers. First, the act of discipleship should result in someone who is self-initiating. In other words, a disciple of Christ is not about simply going to Bible class or to chapel. Rather, it is about seeing the need for embracing God’s truth and moving on that knowledge out of devotion for Christ. Second, discipleship must result in reproduction. Our love for Christ must intentionally spill over into the lives of others. We need to be making other disciples. Lastly, true discipleship results in a whole

hearted commitment to Christ. A Christian disciple must not be double-minded. Observe this sentiment in James 1:5-8:

5 If any of you lacks wisdom, he should ask God, who gives generously to all

without finding fault, and it will be given to him. 6 But when he asks, he must

believe and not doubt, because he who doubts is like a wave of the sea, blown and

tossed by the wind. 7 That man should not think he will receive anything from the

Lord; 8 he is a double-minded man, unstable in all he does.

A true disciple’s loyalty and commitment lie solely in Christ.

What does the call of discipleship look like? Should I stand here this morning and tell you that Christ wants you to be his disciple and that to respond will be like winning tickets to Disneyland. Well, following Christ is great, but not in that sort of superficial way. One example of the call to discipleship is found in Luke 14:25-33:

25 Large crowds were traveling with Jesus, and turning to them he said: 26 "If

anyone comes to me and does not hate his father and mother, his wife and

children, his brothers and sisters-- yes, even his own life-- he cannot be my

disciple. 27 And anyone who does not carry his cross and follow me cannot be my

disciple. 28 "Suppose one of you wants to build a tower. Will he not first sit down

and estimate the cost to see if he has enough money to complete it? 29 For if he

lays the foundation and is not able to finish it, everyone who sees it will ridicule

him, 30 saying, 'This fellow began to build and was not able to finish.' 31 "Or

suppose a king is about to go to war against another king. Will he not first sit

down and consider whether he is able with ten thousand men to oppose the one

coming against him with twenty thousand? 32 If he is not able, he will send a

delegation while the other is still a long way off and will ask for terms of peace.

33 In the same way, any of you who does not give up everything he has cannot be

my disciple.

If we are going to honestly engage in discipleship, we must be honest about the conditions of the call. It will cost you everything. There is no rating system for the Christian call. There is not a premium plan for preachers and missionaries and a standard plan for regular folks. Rather, to respond to the call of Christ is give all.

Homiletical

How then are we to apply this message? Well first you may apply this message by living the life of a self-initiating, reproducing, fully devoted follower of Christ. More specifically, though, parents are you, as a result of you full commitment to Christ, discipling your children? It is your responsibility to pass along to your kids the Christian faith. Do they see Christ modeled before them in word and deed? Students, you might think that since you are young you do not have to worry about discipling others. Nothing could be further from the truth. If you are a true Christian, you will be engaged in sharing Christ with others around you. This happens in a multitude of ways. It happens when you respond to your peers with a Christlike attitude. It happens when you find opportunities to speak into the lives of your friends, choosing to speak the truth of Christ.

Disciples disciple. As Christians we must allow ourselves to be discipled and then to reproduce, that is, to be apart of making disciples ourselves. Of course, if you are not a Christian—if you are not a disciple of Christ—then the application for this sermon is to first commit your life to Christ. People might like to tell you that becoming a Christian is simply deciding to leave behind an unfulfilled life for a life of contentment and

happiness. But, the situation is much more dire than that. Scripture tells us in Romans that the wages of sin is death and all have sinned. What that means is that we, apart from Christ, are estranged from God; we are separated from him. As a result, we are headed for an eternity of separation from God. However, God in his love has made a way for us to be reconciled to him. Christ (God the son) came to earth, took on humanity, and lived a sinless life. His death on the cross was a substitution for us. He paid the penalty for our sins. If we believe in His sacrifice, committing our lives to Christ, we can be saved. Reach out to Christ today. For those of us who are already believers, commit yourself to a life of discipleship. Commit yourself to becoming a self-initiating, reproducing, fully devoted follower of Christ.

What to Expect...

As my profile mentions, I am writing my PhD dissertation with the Free University of Amsterdam, the Netherlands. As a result, random pieces of my research will likely find its way into these posts. My subject deals with the 18th century English Particular Baptist Andrew Fuller--a continuation of my master's thesis (recently published as a book--see link to the right, click, and purchase many copies!). I intend to post essays, sermons, interviews, and book reviews that will hopefully appeal to the baptist thinker as well as the broader evangelical community. For now, I will leave you with a quote from Andrew Fuller on the Great Commission:

“We have no notion of any thing being the will of God, but what may be proved from the scriptures . . . The principle ground on which we act is confined to a narrow compass: it is the commission of our Saviour to his disciples, ‘Go—teach all nations;’” Fuller, Apology, Works 2:817.