How up in arms should Christians be over the ramifications of the SCOTUS judgment? How ought we to respond and react to homosexual unions being officially recognized by the federal government and state governments? The initial fall out has been variegated to be sure. Media coverage, protest campaigns, innumerable blogs, doctrinal statements and so on and so on. Facebook and Twitter have been lit up like the Fourth of July. I actually stumbled upon a picture on Facebook where a young lady was posing in front of an American Flag holding an assault rifle in one hand and a bible in the other. I mean, really, is G.I. Jane imagery an appropriate counter measure? This is just the tip of the iceberg. Needless to say, the reactions and the responses from the Church and the confessing Christian community have been all over the place.

It seems to me that much of the reactions and responses have much to do with our expectations as the Church of Jesus Christ in America. Maybe more to do with our expectations than the actual far reaching implications of the SCOTUS decision. So, should we be up in arms and ready to make our voices heard among the viral community with our digital graffiti by way of protest and outrage? Should we plunge ourselves into the political machine as a measure to throw a wrench in the legislative cogs? On some levels, sure. Being disciples of Jesus Christ who stand for the truths of Scripture and contend for the faith once and for all delivered, it is our delight and privilege to fight the good fight of faith. We should define homosexuality as Scripture does and without liberal theological revisions or evangelical and ecumenical compromise. It is an egregious sin (Lev.18:22; Rom.1:24-28;1 Cor.6:9-11). It betrays God's glorious creational intent for male and female (Gen.1:26-28, 2:18-24; Mal.2:14-15). It besmirches the portrait of Christ and His Bride, the church, that marriage between man and woman alone is designed to portray (Eph.5:22-33).  Of course, as the Church of Jesus Christ we need to stand our ground and defend the sanctity of marriage God instituted as a creational imperative now redeemed in Jesus Christ -  but not before we define what our expectations should be or should have been in the first place to such a cultural change and reality. The shock and awe many are experiencing (and really shouldn't be -read further) needn't produce a shock and awe reactionShooting off our Christian Gatling guns all over the place before surveying the terrain or environment is hazardous and is an inadequate and ineffectual response on our part.  We must turn to Scripture to help us accurately define our expectations of this new norm as we determine how to respond and react redemptively. Scripture needs to inform our expectations which concurrently inform our attitudes, emotions, dialogue and rhetoric.


While the Church of Jesus Christ should stand against homosexual unions and define homosexuality according to the above rubric we shouldn't be overtaken with a sense of shock and surprise. We are taught in Scripture that this is to be expected from a sinful culture outside of the church whether we like it or not. I wonder if much of the churches expectations are more informed by a sense of Americanism. The New Testament clearly establishes that homosexuality was commonplace within the culture of the early church. Paul spends much space writing to the Church in  Rome about it (Rom.1:18-32) while also referring to it in his letter to Corinth (1 Cor.6:9-11). The "sexually immoral" and "impure" of Ephesians 5 (and Colossians 3) would have likely subsumed homosexual relations within this description. The Church has always been entrenched by this sort of cultural sin. We shouldn't react as though this is some new atrocity simply because it is more visible to us in the U.S. Church. It has always been an atrocious sin. Paul wrote Timothy, who was pastoring the Church at Ephesus, about understanding  that this sort of sensual sin will characterize the world around the Church during these last days (2 Tim.3:2-4). This doesn't mean that we simply accept such behavior with a sense of approval but that we understand it as a reality that is around the Church and will be until Christ returns and the Church is perfected in a world without sin. The world is no more sinful and unrighteous now than it has ever been because homosexual relations have received legal standing in the U.S. Our reaction or response should be informed by this understanding. We are not better or worse off than the Church was in the age of the N.T. We are in the same "lasts days" as they were - living for the same Jesus as they were - trusting in the same gospel as they were despite living in a sinful culture like they did. Our passion, mission, identity and faith as the Church remains what it is in Christ despite what Caesar or SCOTUS decrees. SCOTUS may decree (whether they were Constitutional or within their purview is not the object of this blog) for the U.S. but CHRIST decrees for the Church. 

As the church, our reactions need to be conditioned by this expectation as we have, do and should respond. Unlike the following expectation based reaction of:  “emotional and mental suffering,”  “acute loss of confidence,” “doubt,” “excessive sleep,” “felt mentally raped, dirty and shameful,” “high blood pressure,” “impaired digestion,” “loss of appetite,” “migraine headaches,” “pale and sick at home after work,” “resumption of smoking habit,” “shock,” “stunned,” “surprise,” “uncertainty,” “weight gain,” and “worry.” This was actually what a homosexual "couple" described in a law suit as their reaction to an Oregon bakery declining to provide them with a wedding cake. This sort of expectation based reaction will be commonplace among homosexuals and the sinful culture we live among. Peter writes the church about this sort of reaction from a sinful culture (practicing such things as homosexuality) as a reaction they and we should expect, "Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you" (1 Peter 4:12). Moreover, just prior to that statement he taught that the church should have a mind to suffer as Christ did and be maligned by those among a lasts days sinful culture who practice such sins as homosexuality. In our reactions and responses we need to guard against responding to a fool according to their folly (Prov.26:4) unless we become like them in their sinful passions or reactions! Their reactions toward the church shouldn't be our reactions toward them. Their expectation based reactions are governed by sinful turpitude. Our expectation based reactions are governed by the gospel and Scriptural precedent.
 
The Church of the N.T. didn't resort to"'truth guns" a blazing, popping off with hair triggers. She was taught to understand the sinful culture that she was engulfed by and to retard it from her own practices as a city on a hill (not a city of capitol hill) focused on preserving and proclaiming the gospel of Jesus Christ. We don't get the sense from the pages of the N.T. or the partristic period (2nd - 4th centuries) that the church was waging shock and awe campaigns in response to the threat of homosexuality or organizing coalitions to turn the legislative homosexual tide among the cities or countries they lived. Her priority was not to draw a political line in the sand, to wage a legislative campaign, to line the secular landscape with statement of faith leaflets but to treasure the gospel herself and to make Jesus Christ known by proclaiming His gospel message among that sinful culture. 




What does homosexuality being legally viable mean for the church then? It means that we need to be busy pleading the gospel of Jesus Christ to a sinful culture as our priority instead of pleading for Congress or the Judiciary to change sinful culture. Please don't misread the above paragraph. I'm not saying the above mentioned actions are out of bounds or are to be shrugged off. Not at all. As responsible Christian citizens we should be culturally engaged. However, legislation, political action, Christian Coalitions, statements of faith, separation of governmental powers and even the Constitution didn't prevent the recent SCOTUS fallout or the present cultural reality.

Only the gospel of Jesus Christ will overturn and/or transform this new norm. The other day I watched an interview with the owners of the aforementioned Oregon Bakery. The reason they relayed to the homosexual couple for not providing them with their services was because their faith wouldn't allow for it. Hey, I applaud their conviction. They are facing challenging and turbulent times as a result and need our prayers and support. They are standing upon their Christian convictions. (Although, I'm not sure refusing to provide a cake is the right hill to die on).

But why not lovingly and convictionally share the gospel (if they did this wasn't shared during the interview) with the homosexual "couple" instead of making a statement of faith while evoking constitutional rights and breaking out the Christian code of conduct to non-Christians? This is what Paul did with the Corinthians when sexual sins were intruding upon the church. He reminded them to treasure the gospel among the church (1 Cor.6:11,17-20). This is what Peter understood and expected from the church in the surrounding sinful culture of the last days (1 Peter 4:6,17). This was how Jesus reacted to others involved in sexual sins (John 4:1-43; 8:1-11). I realize the last few sentences speak to the churches actions (and I'll be touching on that in a second blog) more than it does her expectations and reactions, but there is a systemic point of expectation at play in that scenario that is compelling their reaction. It seemed as though they, along with the crowd of support, reacted more to the breach of constitutional rights more than the reality that the homosexual 'couple' was in bondage to sin. I'm not trying to rub any one the wrong way regarding the Constitution et al but maybe reactions to the sinful culture around us are expressed more in relation to this worldly systems of government instead of reacting to the prevalence of a culture and population of sin that needs to hear the Gospel. Perhaps our expectations are more wrapped up  in how government can punish or penalize sin or retard sins intrusion into our lives that we aren't reacting the way we should by heralding the Gospel. Perhaps, our expectations of the American dream have displaced a passion for gospel expectancy. Perhaps we have allowed the gospel expectations of the founding fathers, expectations that predominated their lives over and above the Constitution, to fade into history and out of memory. Or perhaps, I'm off base.

Nevertheless, we, as the Church, shouldn't be overly consternated by sinful culture outside of the church producing sinful legislation or rulings. It is normative for secular culture. Sinful culture produces sinful culture. We certainly don't like it nor should we passively accept it. However, our expectations mustn't be governed by pride in nationalism but pride in the gospel. Christ's focus is primarily upon  building and preserving His Bride, the church, not the United States of America. Our reactions mustn't be compelled by dis-satisfactory legislation or rulings but compelled by gospel mission in the face of sin.  Peter concluded his first letter, written to the church surrounded by a sinful culture much more oppressive than ours but nevertheless helpful for us to hear: 

Resist him (the devil), firm in our faith, knowing that the same kinds of suffering are being experienced by our brotherhood throughout the world.  And after we have suffered a little while, the God of all grace, who has called us to His eternal glory in Christ, will himself restore, confirm, strengthen, and establish us.  To him be the dominion forever and ever. Amen. 1 Peter 5:9-11

We can find much victory and consolation in knowing that while we are surrounded by sinful culture we are not alone. We as the church are a united "brotherhood" that will not be overtaken as we have been called by God who has eternal dominion. No other human agency can dominate us. . .even when though it might feel like it. Despite whatever societal or cultural inconveniences that may be forced upon us 'legally', God has called us through the Gospel to glory, and He will "restore, confirm, strengthen and establish us". Wow! This gospel promise reduces the sting of all threats from without. This is what we should expect. This is what should inform how we react. What a gospel. I am so glad to pastor a local church where members treasure the Gospel and for our local church to be apart of a family of churches that does so as well. 




Names to be Known

"What is his name?". It has been a joy  of late and recent leading (along with other leaders) Sovereign Grace Church of Lagrange through the names of God each Sunday and in our Care Groups. I am who I am is the name God revealed to Moses, Pharaoh and the Hebrews Pharaoh enslaved as God was promising the Hebrews that He was going to set them free from Egyptian captivity (Ex.3). This marked a water shed moment in the life and history of the Hebrew people; aka the Israelites. From the moment the Lord their God, I am who I am, set them free from captivity their lives became indelibly marked by their knowledge of Him. As they lived as God's people they continued to discover who the Lord their God is in greater ways as they experience the reality of His presence in their lives in accordance with 1) who He revealed himself to be to them and  2) how he revealed himself in their varying situations.


For instance, soon after revealing Himself as I am who I am Israel finds themselves in a situation of thirst (Ex.15:22-27). They are on their salvation journey to the promised land and they found themselves parched and without a water source. Moses turned to the Lord their God - I am who I am - to relieve them of their arid situation. God responded and transformed their bitter and thirsty experience into a sweet and thirst quenched experience. In so doing God revealed himself as Jehovah Rapha or the Lord God who heals. They came to know the Lord God who delivered them through His revealing presence in their situation. Soon after that God revealed Himself by the name Jehovah Nissi or the Lord God of victory (victory banner) as they were involved in battle with Amalek (Ex.17:8-16). Knowing their God by name or in personal terms was to be central to them. Knowing God by name was so central God made it clear to them that He wanted to be remembered or to be known by them "throughout all generations" (Ex.3:15; cf.Deut.4:23-24, 35, 39, 7:9, 8:11-20). 

What is the point? Well, after the Israelites came to know the Lord God of their salvation - I am who I am (Yahweh) - they continued to know Him more and more as they lived for and followed Him. As they continued to exist as His people  who had been saved He became increasingly known among them. This 'growing knowing' is analogous to a child being born. Upon entering into a new world of sorts the child essentially has a tabula rasa or blank slate. The child's father is essentially unrecognizable to the child initially. As time passes and the child lives in relation to his/her father the child continues growing in his/her knowledge of the father. The child encounters the father in different ways throughout their experience and the father makes himself known in more and more ways to them by way of making himself known.

We too are in relation to our Father in heaven having been 'reconciled' (2 Cor.5:18) to our Father as bona fide adopted children (Rom.8:16-17) in, by and through Jesus Christ (Rom.8:17; Gal.4:4-7 et al). We are born again unto the Father. This new status as children in renewed relation to our Father in heaven is a life wrapped up by and bound up in 'knowing' our Father (John 17:3). Our lives as children of the Father engenders continuing to grow in our understanding and knowledge of Him as our Father. A knowing that we advance in throughout our respective salvation journey's. Just as Israel continued to increase in their knowledge and understanding of the Lord their God - I am who I am (Yahweh) - so we too will increase in our knowledge and understanding of the same Lord our God - I am who I am. He has communicated to us who He is for us to actually know Him. I am fond of J.I Packer's comments on why God communicates who He is to His people in his book Knowing God, "That word communication, it seems to me has all the right vibrations. It conveys the thoughts of someone, in this case God, approaching us, telling us something, presenting himself to us, asking us for our attention, actually giving us something."

We find the Father making Himself known in, by and through Jesus Christ who identified Himself as the great 'I am (who I am)' (John 8:58). When Phillip asked Jesus to show he and the disciples the Father Christ replied, "Whoever has seen me has seen the Father. How can  you say 'Show us the Father'? Do you believe that I am in the Father and the Father is in me?" (John 14:8-11). How then are we able to personally grow in our knowledge of our Father?

1) Pray or maintain regular conversation (communion) with our Father as Christ teaches and shows us               (Matt. 26:36-46; Mark 1:35; Luke 6:6-13; John 16:16; 17; 1 John 1:3)

2) Listen to His words by reading and reflecting on His word. (Josh.1:8; Deut. 6:4-9; Heb.1:1-2; 2                   Psalm 119; Tim.3:16-17; 2 Peter 1:19-21; not to mention all the prophets speaking God's Words and
    their call for the people to hear)

3) Speak to others who know Father God and hear from them  about the Father. (Job 32:10,33:1;                   Heb.13:7; 1 John 4:6; 1 Cor.3:21-22)   

4) Doing these things in, through, and by Jesus. We  look to Jesus. Knowing Jesus is knowing the Father           (John 14:7, 8-11; 17:25-26; 1:18) 

Paul's Ethics: A Summary

To be, or not to be, that is the question...As Shakespeare questioned in Hamlet. Well, for Paul that is in fact the question too. It is a truism for Paul - as well as the rest of Scripture - that salvation brings about an inward change by way of regeneration that is expressed outwardly in our behavior or how we conduct ourselves. From the word go we are continually undergoing a process of transformation that unfolds throughout life. Having been saved we are being changed. Having been set free from sin we are being, “transformed. . .from one degree of glory to another.” (2 Cor.3:18) as a result of God the Father who, “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” (Col.1:13-14) The Pauline ethic is not merely a matter of do’s and do nots, though we do find such ethical imperatives in Paul. His ethics are  more a matter of who we are in Christ and how who we are in Christ transforms our present life.

New Life: Be what you are in Christ

The above is new life for Paul. We are no longer in bondage to our formerly depraved natures but have been made alive (Eph.2). This new life was, “ created in Christ Jesus for good works. . .that we should walk in them” (Eph.2:10). Implicit within this ontologically salvific statement is the causal will of God. Throughout the bible we see the ethical life couched in the reality and purpose of God’s will. It is His salvific intent. IN his epistle to the Philippians Paul writes for the church to, "work out your salvation...for it is God who works in you, both to will and to work for his good pleasure." (Phil.2:12d-13). This 'will' and 'work' is the elsewhere spoken of as sanctification. This is effect of salvation or new life that our God has purposed.  Sanctification precipitating from this new life, for instance, is to be worked out and attended to precisely because it is God’s will. Paul touches on this when he promulgates, “. . . brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification...” (1 Thess.4:1-3).

This ethical life is brought about through instructional means according to the purposes of God as result of being re-born.. This is commonplace as, “The New Testament generally and the apostle (Paul) in particular consistently urge those who have experienced God’s gracious redemption to lead holy and godly lives.”   We are, thereby, taught to do this or that or not to do this or that. Paul often rebukes or exhorts the church to live according to the Christian ethic salvation has brought about vis a vis new life (cf. Eph.4,5; Col.3). Again, Paul writes the Thessalonians, “we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory”(1 Thess.2:12).

Paul can specifically inculcate the ethical life because of the underlying assumption found in any Pauline ethical paranesis, namely, that Christ’s death and resurrection envelopes us in new life. New life that can be instructed to live accordingly. The “central focus”, of Paul’s ethical instruction is, “that the moral life is the consequence of a new creation effected by Christ’s death and resurrection.”

This redemptive historical nuance underlies the warp and woof of Paul’s ethical expectations throughout his writings. “It means a real inclusion within the reality of the divine act of redemption”. We have already been ‘created in Christ Jesus for good works” (Eph.2:10) yet, we will be walking in them. Paul elsewhere says, even more emphatically, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold the, new has come.”(2 Cor.5:17). The tense of the red highlighted words is indicative of what has already been realized in Christ historically and expressed or lived out presently, as it were. One will be able to do good works and live out a Christian ethic because of what they already are in Christ for, “the new life of believers receives its specific character in what ‘once’ took place with Christ.” Moreover, the prepositional phrase, “in Christ” (above in red) locates the activity and reality of the new creation with, in and through Jesus Himself. It speaks to the antecedent union with Jesus necessary for practicing the Christian life. The surrounding context in Ephesians substantiates this meaning (1:4,2:6,7,12a). Jesus is the proximate location of the new creation. As John Murray put it, “It is in Christ that the people of God are created anew.” Apart from being united to Him in His death and resurrection (Rom.6) we could not and would not walk in good works (Eph.2:10d) because, “good works necessarily follow from the union of believers with Christ. . .What Christ effects in his people is in a sense a replica or reproduction of what took place in Him.”

So, Paul can command an ethical life only because of what has already been established fait accompli in, by and through Jesus Christ. Ethical imperatives are always couched in salvific indicatives. As Ridderbos posits, “...the new life in its moral manifestation is at one time proclaimed and posited as the fruit of the redemptive work of God in Christ through the Holy Spirit - the indicative; elsewhere, however, it is put with no less force as a categorical demand - the imperative.”


New Life: Become what you will be in Christ

   Beyond bringing about a distinctly Christian life by way of instructional means based upon the eschatological reality of what Christ has done previously there is another eschatological appeal Paul employ’s to encourage Christian living. Paul looks to the reality of what God has already achieved in Christ for us in eternity - but nevertheless in Him - as cause to live the Christian life, or better, to grow into who we already are in Christ. “Because of the historic event of the resurrection of Christ, the church is controlled by the risen Christ (i.e. in heaven), but the process by which the risen life of Christ manifests itself is on earth. . .”  In locating our new life in union with Christ or more precisely in union with his fully resurrected life who is raised from the dead and seated in heavenly places (Eph.1:20)  Paul understands that we are striving toward that end or reaching forward to what has been fully achieved there - where Christ is. Paul finds much motivation in knowing the risen and exalted Christ and the ‘power of his resurrection’ (Phil.3:10) he exerts himself, “to press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind an straining forward to what lies ahead” (3:12-13). Paul envisions the perfected new man where Christ is and suitably recognizes that his goal is to attain the full realization of that new life already achieved by Christ historically but now being lived out completely in eternity. Paul himself embodies an eschatological ethic that compels him to look ahead to the full realization of new life. He is motivated to work out a distinctly Christian life because of what awaits him as he affirms when saying, “I press on toward the goal for the prize of the upward call of God in Christ Jesus”(3:14). This is underscored in what he concludes in this section of Philippians. He brings to mind our heavenly citizenship and how we await Christ’s return as Savior to transform our physicality. With this anticipation of future fulfillment he then exhorts his readers to, “Therefore...stand firm”(3:20-4:1). Paul finds great incentive in living out the Christian life and fostering a distinctly Christian ethic in what awaits him and them. He throws out an ethical imperative on the grounds of future promise.  Paul looks forward to eternal life as incentive of sorts. Unlike the Johannine literature, that treats eternal life as a present reality, Paul treats eternal life as a future inheritance. For the apostle this is a bona fide reason to continue conducting ourselves as Christians.

This is quite common for Paul. For some reason he finds the reality of who we already are in Christ, though presently unrealized, legitimate grounds to encourage his readers to live out their new life. This eschatological ethic is grounded in the realities of  promise, hope,  guarantee and inheritance (Jurgen Moltmann has written at length about this). These are anticipations of what awaits us. Anticipations that legitimately produce newness of life being worked out among believers. Paul speaks of a “hope laid up for you in heaven”(Col.1:5a), having “obtained an inheritance” while being “sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we aqcuire possession of it”(Eph.1:11,13e-14; 2 Cor.5:5b), knowing “what is the hope to which he has called you”(Eph.1:18b), sharing “in the inheritance of the saints in light”(Col.1:12) et al. Paul wants his readers to be aware of the reliability of the future fulfillment of this new life. That life isn’t entirely experienced now and a consciousness of what to expect consoles those who are suffering while simultaneously encouraging them to continue living their new life. As Paul wrote the Romans, “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us...we ourselves, who have the first-fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we are saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we don not see, we wait for it with patience.”(Rom.8:1,23-25). The apostle wants his readers to be impelled to continue in the Christian faith by what awaits them for our hope is an, “essentially eschatological hope that reaches beyond this earthly life and the present state of the world.”

The Pauline conception of hope engenders life being lived out now because of what the ineffable promises and inheritance we will fully have in Christ. Such things that are guaranteed  Paul enables his readers to reach beyond present unrealized fulfillment, experientially and spatially, and to grasp what will eventually be realized as, “we are on the way to a future fulfillment that transcends all that now is.” 

In keeping the reality of promised fulfillment before his readers Paul is able to motivate and encourage a Christian ethic in keeping with the new life. Paul finds great relief in his sufferings - a relief that produces endurance - by preserving an awareness of glory that remains to be seen. A glorious and existentially actualized redemption of life en toto.(2 Cor.4:16-18). In knowing this with certitude due to guarantee(5:5b) he and his company are able to muster up the wherewithal to work out their new life with the aim to please Jesus (5:9). Paul can further expect all believers to stand strong in new life with this expectation of hope (Phil.3:20-4:1). Elsewhere, Paul provides ethical instruction to the Thessalonian’s as well as  encouragement to strengthen others among the church in their new life  precisely because they are promised salvation. The hope of salvation receives accentuated attention from Paul. Hope arguably produces a vital faith and love that moves the church forward in new life together (1 Thess.5:7-11).  

Conclusion:
The Pauline ethic is undoubtedly grounded in his eschatology. Who we are as new creatures ( is grounded in the history of what Christ had done vis a vis death and resurrection. On the other side of the same coin who we are becoming, in inextricable relation to who we are as new creations in Christ, is bound up with who we already are in Christ in heavenly places. Paul encapsulates this in saying, ‘If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set our minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ you is your life appears, then you also will appear with him in glory.” (Col.3:1-4). Paul’s Christian ethic engenders new life instructed by the past and informed by the future. The past and the future coalesce in the present. The there and then of eternal life in Christ is worked out in the here and now of our spatio temporal new life. Christians for Paul are to be what they have become while becoming what they will be.

Berkhof, Louis. Systematic Theology. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1938.
Bock, Darrel L. A Theology of Paul’s Prison Epistles in A Biblical Theology of the New Testament. Edited by Roy B. Zuck. Consulting editor Darrel L. Bock. Chicago: Moody Press, 1994.
Brunner, Emil. The Divine Impertive. Translated by Olive Wyon. Phildelphia: The Westminster Press, 1937.
Guthrie, Donald. New Testament Theology. Downers Grove, Ill: Inter Varsity Press, 1981.
Marcel, Gabriel.  Introduction to a Metaphysic of Hope. Chicago, 1951.
Matera, Frank J. New Testament Ethics. Louisville, Kentucky: Westminster John Knox Press,1996.
Murray, John. Redemption Accomplished and Applied. Grand Rapids, Michigan: WM. B. 
Eerdmans Publishing Company, 1955.
O’Brien, Peter. The Letter to the Ephesians. Pillar New Testament Commentary. Leicester, England: Apollos, 1999.
Pannenberg, Wolfhart. Systematic Theology. Translated by Geoffrey W. Bromiley. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1998.
Ridderbos, Herman. Paul: An Outline of His Theology. Translated by John Richard De Witt. Grand Rapids, Michigan/Cambridge, U.K.:William B. Freedmans Publishing Company, 1997. 


Green Light? As we are well aware this is a traffic signal that means proceed. In terms of navigating the roads in order to arrive at a chosen or desired destination green means go . . . proceed forward. Now, in terms of pastoral calling the signal to proceed forward doesn't reflect this signal scenario. In that scenario a motorist makes the judgment to proceed of their own volition.  Germane to pastoral calling the signal scenario to proceed (after the previous 6 signals are all indicating a green light [ my previous two blogs]) is more indicative of a law enforcement officer standing in an intersection and issuing signals. An officer will gauge the situations and circumstances based upon the recognized signals and gesture to proceed forward accordingly. In terms of pastoral calling the officer is analogous to pastors of local churches already ordained. This signal scenario speaks to Confirmation and Ordination.

 The signal to proceed forward with pastoral calling is also comparable to a four way intersection where stop signs signal motorists to proceed forward. Motorists familiar with driving rubric will recognize the right and allowance of another motorist to move forward and thereby allow them to do so and recognize that motorists position to do so.In terms of pastoral calling the other motorists at the four way stop are analogous to non-pastoral church members. This signal scenario speaks to Affirmation.

Both signal scenarios germane to pastoral calling are involved in a man with a noticeable calling receiving the green light to proceed forward. With the former carrying the final authority. Affirmation, Confirmation and Ordination. These three are sine qua non in relation of ordination. Without these three pastoral calling cannot be realized from a biblical and historical vantage point.Without these three pastoral calling should not be recognized from a biblical and historical vantage point.

7. Affirmation

Pastoral calling without affirmation is a calling without recognition. It is comparable to a shepherd without sheep to attend to. Affirmation is essential to pastoral calling. Now, while it doesn't contribute to the intrinsic nature of aspiration, inspiration or qualification affirmation does recognize them extrinsically. Affirmation validates the reality of a mans pastoral calling by that calling being a reality with others among the church. The church will affirm the gifting of pastoral calling by way of receptivity of the gifting. They will unpack the gifting.

The very nature of gifting presupposes that others among the church will invariably benefit from the gifted expression/s of pastoral calling (Rom.12:3-8; 1 Cor.12; Eph.4:11-12; 1 Peter 4:10). Genuine gifting will naturally contribute to the maturation and growth of the church. The church will respond to such a gifting by recognizing the effect/s of pastoral calling for, "When people see the evidence of fruitful ministry, they extend the outward call to office in the church." (Edmund Clowney, The Church, p.210).  When a sense of pastoral calling is vocalized by a man it will not come as a surprise. Ones gifting will invariably produce the testimony of calling that produces affirmation. When Jesus' calling was questioned he replies, "If I alone bear witness about myself, MY testimony is not deemed true. . .the very works that I am doing, bear witness about me that the Father has sent me...  (John  5:31,36). 

Without the affirmation of the church en toto a man should not receive confirmation (see #8 below). Martin Luther once opined that a pastor/elder should, "let himself be called and chosen to preach and to teach in the place of and by the command of others." (Luther's Works 39, p.310 - Luther's ideas of the pastorate were governed more by an ungrounded congregationalism albeit ). Local church affirmation is just as necessary in determining pastoral calling as the previous six signals. Paul even instructs Pastor Timothy to take into account the court of public opinion in regard to pastoral qualifications (1 Tim.3:7). Affirmation is so integral that Paul goes beyond local church repute into the secular realm. The reality is that others will affirm pastoral calling. Affirmation will be gladly established by others as Ananias affirmed the call of Christ on Paul's life (Acts 9:15-17). Of course not everyone outside the pastoral candidate will be personally visited by Christ to make it so obvious. 

Now, affirmation doesn't mean that there will be full acceptance among the church or that everyone will be in agreement. After all Jesus had his gainsayers and Paul had his. Paul was called from the word go as Acts 26:16-18 records Paul recounting. However, his calling wasn't initially affirmed by the church (Acts 9:26). And Timothy's pastoral call was arguably met with a lack of receptivity on some level. 

While affirmation is non-negotiable it does not carry the authority to confirm or ordain. Where affirmation dictates confirmation a form of unbiblical congregational democracy predominates. This form of church polity emerged among the ranks of the Anabaptist's. Anabaptism  emerged around 1525 in Zurich as an overreaction to abusive authority as opposed to a biblical reaction to affirm proper church authority. The danger in this is the dysfunctional outcome recorded in 2 Corinthians whereby false apostles entered into the ranks of the local membership and claimed viable calling and ministerial standing based upon unverifiable resumes (2 Cor. 10-11). The Corinthians subsequently rejected Paul's bona fide calling and ministerial authority in favor of the congregations vote! A vote that was severely misplaced. Such men who claimed calling did not have the support of men who were actually called and who actually had standing. This is one reason we find Paul vouching for men he sent to local churches to minister. Without approval of the apostles/pastors then (and pastors now) who had confirmed calling with ordained standing among the church no man could claim such a position. This is one reason why a church split where there is no locally ordained pastor/elder cannot and should not plant a church. 

8. Confirmation

Local church pastors are responsible to identify those men with pastoral calling and to confirm them. This, of course is not done without the affirmation of local church members. To confirm without the voice of the church is, indeed, a form of authoritarianism. Affirmation, though, is not authoritatively decisive (Acts 6:3,6 serves as a prototypical principle differentiating affirmation and confirmation/ordination [Confirmation is not to be confused with ordination - see #9 below]). The signal of confirmation is a signal provided exclusively by other pastors and not church membership and informed by all of the preceding 7 signals.

We find Barnabas taking Paul before the apostles after receiving his calling and going to other disciples (Acts 9:27). Sometime beyond this while in Antioch Paul and Barnabas were called by the Spirit of God for other ministerial work. While the Spirit called them to this work that calling was confirmed by the local elders/pastors (Acts13:1-3). Beyond this occasion Paul again went to Jerusalem and spent a number of days with the apostle/pastor Peter (Gal.1:181 Peter 5:1). After spending some time away from Jerusalem Paul returned again to be confirmed by them, "when  they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised, and when James and Cephas, and John, who seemed pillars, perceived the grace given to me, they gave the right hand of fellowship to Barnabas and me, that we should go tot the Gentiles.."(Gal.2:2,7-9).

We also see confirmation at work with Timothy's pastoral calling. Prior to ordination prophecy's or public statements pertaining to Timothy's gift or pastoral calling were known and understood. Statements complimented by a recognized gift at work (1 Tim.1:18, 4:14). Beyond this Scripture is clear that this was part of a process of evaluation that involved development. Paul himself was personally involved in recognizing the gift and affirmation by investing in it. He instructed Timothy in the truths of the gospel and in what local church culture should consist of (1 Tim.6:20; 2 Tim. 1:13, 2:2

Confirmation  involves a process of evaluation that aims at verifying a mans pastoral calling and developing a mans pastoral calling. Again, while the process of confirmation involves local church affirmation, confirmation goes probatively beyond the judgments of local church members.Confirmation is much more involved and thoroughgoing. John Calvin's Institutes and more particularly his Ecclesiastical Ordinances, for instance, insist upon a "prior examination and selection by the company of pastors and approval of the common consent of the congregation". Pastors are the ones confirming while the entire church is involved in the necessary but subordinate signal of affirmation. PASTORS will confirm by way of entrusting to faithful men (2 Tim.2:2) what have been entrusted with themselves.

9. Ordination

So, after all 8 signals are showing green for go ordination follows. The previous 8 signals are indispensable because of the gravity and seriousness of pastoral calling. And this is why Paul told Timothy, "Do not be hasty in the laying on of hands" (1 Tim.5:22). In biblical verbiage the laying on of hands signified that a man was being set apart to the office of pastor/elder (Acts 13:3, 1 Tim.4:14). Ordination is a "solemn rite of institution. . .a legitimate act of consecration before God" (Calvin; Comm. on 2 Tim.1:6).

Just as confirmation is something exercised by existing pastors/elders so ordination is as well. Pastors/elders are charged and solely responsible for the act of ordination. In 1 Tim. 4:14 a council of elders ordained Timothy. In the churches Paul and Barnabas founded THEY, "appointed (ordained) elders for them in every church." (Acts 14:23). In the churches of Crete Paul instructed Pastor Titus to, "appoint (ordain) elders in every town (local churches)" as a way of putting things in order (Titus 1:5). The existing church membership was not in a position to do so. It was the place of the existing pastors to ordain not the existing local membership.  This is axiomatic [In Scripture whenever and wherever we find local church membership 'electing' who to confirm as functionally ordained dysfunction and division precipitate! (1 Cor.1-4; 2 Cor.10-11; Gal.1:6-10;)]. This is also substantiated by the fact that Paul wrote personal letters to Pastor Timothy and Pastor Titus with the instructions on who to ordain not local church members. Moreover, it is existing local pastors that are primarily responsible for and involved in this process; not regional representatives and not parachurch representatives. While there are exceptions to this they shouldn't be pressed. And while a regional council of pastors or regional ordination committee can justifiably be involved in denominations or families of churches as much as possible local elders are primarily to be responsible. They will be the ones in a position to verify the previous 8 signals as they are the boots on the ground serving with and caring for those with pastoral calling. 

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Whoever, then, would take upon himself the government and care of the church should know that he is bound by this law of divine call. +John Calvin


Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity  when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).

So what are these signals? In my last blog I touched on Aspiration, Qualification and Prioritization. All irrefragable signals on the road of pastoral calling. Here are three others that stand out when perusing Scripture.

4. Cultivation

Pastoral calling is a vocation that involves gifting development, wisdom development, relational development and so forth. Every sphere of life and ministry that pastoral calling extends to or touches is a sphere that needs continual cultivation. This continues throughout a pastors life in perpetuity. There simply isn't a pastor that will ever arrive or attain perfection in calling. Paul admits to not having obtained perfection while going on to say that he "strains forward" and busies himself "pressing forward" (Phil.3:12-15). We find Peter, the rock, deviating from a lifestyle that displayed gospel (Gal.2:11-14). We find John lumping himself in with the church at Ephesus as one who will himself sin (1 John 2:1c).

Cultivating calling begins with the concession that no pastor will ever arrive. Ones calling will inexorably mature and develop throughout the duration of pastoral ministry. Paul writes Titus, "For the grace of God has appeared, bringing salvation for all people, training us (Titus and Paul included) to renounce ungodliness and worldly passions..." (Titus 2:11). In much the same breath he wrote Timothy promulgating an on going training (1 Tim.4:6-9) Of course, Paul's instructions to Pastor Timothy regarding his 'gift' are unavoidable and uniquely poignant, "Do not neglect the gift you have...Practice these things, immerse yourself in them, so that all may see your progress." (1 Tim.4:14-15). All these italicized words involve progression and cultivation. Then there is the more direct reminder, " fan into flame the gift of God" (2 Tim.1:6) and exhortation to show himself as a worker approved (2 Tim.2:14-15).

Without cultivation pastoral calling will be rendered impotent and unproductive - actually, counterproductive. (Matt.25:14-30).

5. Personalization

 Pastoral ministry isn't a calling done out of dutiful obligation. Authentic calling won't be viewed as an imposition (#1) brought about by coercion or compulsion. As Peter wrote, "shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you, not for shameful gain but eagerly, not domineering over those in your charge, but being examples to the flock." (1 Peter 5:2-4). Notice the very personal verbiage. Pastoral calling involves a personal willingness, a personal eagerness and a personal example.  While there may be ambivalence involved (#1) the predominate sense and disposition will be one of personalization. A man will take  his calling to heart and make it his very own. Timothy was 'genuinely concerned' for the 'welfare' of the Philippians while Epaphraditus was personally 'longing' and 'distressed' for the Philippian church (Phil.2:20,26). Paul personally had great 'struggle' for the Colossians and Laodiceans (Col.2:1). Elsewhere, Paul, Silvanus and Timothy were described as 'being affectionately desirous' of the Thessalonians (1 Thess.2:8) while Titus had a personalized 'earnest care' for the Corinthians (2 Cor.8:16). 

While there will be times of soldiering up and doing the duty as all pastors grapple with the flesh (Rom.7:21-23) and wage warfare (Eph.6:10-18) but the personal nature of calling is so intrinsic that it will not be reduced to a mere mechanistic or technocratic endeavor . Calling is a very personal matter, ultimately, between Jesus and those called (Matt.10:1a; Acts 9:15).

6. Inspiration

The previous five signals will exude the reality or authenticity of the inspiration of pastoral calling. More to the point, I suppose, they will substantiate pastoral calling. If those signals aren't operative on some level than the inspiration of calling may be devoid. 

By inspiration I mean that pastoral calling is imbued by the Holy Spirit. Calling is a summons and gifting brought about by Christ through the inward work of the Holy Spirit. Pastoral calling cannot be manufactured or earned. One cannot strive to achieve pastoral calling. Just as the disciples were called/chosen by Christ and just as Paul was called/chosen by Christ on the road to Damascus so pastoral calling is brought about by the Holy Spirit. Acts 13 records how the Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." (13:2-3). This calling and setting occurs with pastor/elders as well. As Paul convened the elders/pastors at Ephesus he asserts, "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God." (Acts 20:28).    

Perhaps more emphatically, we read in Ephesians that Christ actually gives pastors/teachers (the Greek construct actually combines pastor and teacher so that it actually reads pastor-teacher) to the church (Eph.4:11). And again with Timothy we find that his pastoral position is the outworking of inspiration or gifting endowed by God vis a vis the Holy Spirit (1 Tim.4:14; 2 Tim.1:6-7).

Christ and the Holy Spirit work in tandem calling pastors/elders by way of inspiration according to the will of God. Pastoral calling isn't contrived.  Of course, the church must be primed to acknowledge and recognize this calling. If a man is indubitably called the church will indubitably affirm.  How does this work. My next blog will interact with affirmation and ordination germane to pastoral calling

Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity  when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).
So what are these signals? After all the road the of pastoral calling isn't successfully navigated by aspiration alone, albeit, aspiration is a signal. And it is the first signal on my list here.

1. Aspiration 

A man should have a strong desire for pastoral ministry. If a man is called to ministry there will  be an inner aspiration to this ministerial post (1 Tim. 3:1). This is a compulsion born out of an  innate awareness rooted deep within the fiber of a man. An inner compulsion and resolve, to  be sure, that brought Paul to say, "...necessity is laid upon me. Woe to me if I do not preach the gospel."(I Cor.9:16). Now, aspiration is not always without reservation or inhibition. While serving as an elder/pastor at Ephesus Paul writes Timothy about the young  pastors inhibitions as a pastor(1 Tim. 4:12a, 2 Tim.1:6-7, 2:1-13). Moses was reticent and doubtful (Ex.3) as was Jeremiah (Jer.1:6)...not to mention Jonah. Reservation does not disqualify. On the other side of the coin, aspiration without reservation does not disqualify.  Isaiah was quick to respond to the Lord's call to ministry (Is.6:8). Paul also had an unabashed aspiration (Acts 9:20,26-30). Some men need pushed while others push themselves. Either way aspiration will be present. With that being said, aspiration without qualification (#2) ends before it begins. Aspiration will not stand on its own.

 2. Qualification  

Again, aspiration will not stand on its own. Without qualification aspiration will spend itself of its own resources. Without qualification the flame of aspiration will burn its own oxygen and die out. Immediately after affirming aspiration Paul conditions aspiration saying, "Therefore, an overseer (pastor/elder) must be...(1 Tim.3:1-7;Titus 1:5-9). He than proceeds to list a number of traits for men called to pastoral ministry. Aspiration devoid of those qualifications is vacuous. Bear in mind that Paul is writing a personal letter to Pastor Timothy at Ephesus. Timothy was to use the qualifications as a template to gauge bona fide pastoral calling. Those Timothy might be considering arguably would not have seen this list. We can infer that men who are called will already be exemplifying the qualifications on some level without the prospect of ordination. A man who is called will show himself qualified without  a list to accomplish. This is important because an ambitious man with aspiration will mechanically work through the list Timothy was given without genuinely being qualified. How do pastor's differentiate? A pastoral candidate will be doing the work of a pastor without being told or without it being demanded. This doesn't negate the need for encouragement or giving such men direction. It simply means that those called to pastor will exude the quality of a pastoral heart and mind without being commanded.
  Qualification  ensures that a man will have the character and quality to endure  the pressures and anxieties of ministry lest he stumble. A man must have the character to endure the high points and benefits of the pastoral ministry as well, lest he stumble. Pastoral ministry comes with a serious gravity and weight (Acts 3:11-16,20:28-32; Rom.16:17-18; 1 Cor.1:10-17; Eph.4:11-12; 1 Tim.4:11-16, 5:17-22; James 3:1, et al.)  that qualification reveals a man to be able to honestly handle and carry. This doesn't mean pastors will handle their calling perfectly but that they will handle their calling faithfully.

3. Prioritization

This is the practical outworking of aspiration and qualification. Pastoral ministry and all that it entails necessarily involves priorities. Aspiration and qualification feed prioritization. What is prioritization? It is a personal commitment to re-order ones life so as to devote the necessary energy and time to the pastoral calling. When Christ calls His disciples, for instance, we find them re-ordering their respective affairs. James and John had to make a decision appertaining to how their choice to follow Christ in the ministry would effect the family business (Mark 1:16-20). The same passage records Peter and Andrew having to take similar measures germane to personal business as well. Peter and Andrew had household affairs that were effected by their calling to ministry (Mark 1:29-31). Now, pastoral calling beyond the apostolate (the Apostles) does not take on the same degree of priority of course. The demands on the apostles do not carry over into the pastorate, strictly speaking. However, the aforementioned principles of priority germane to the disciples/apostles still do extend into the pastorate.  This often involves dictating our schedules and consequently, family schedules in a manner that serves the ministry while not sacrificing ones family on the horns of the alter of pastoral calling. Yes, this is easier said than done. And, as your breathing slows to normal, it will not be done perfectly which is why there is an ebb and flow of prioritization throughout ones pastoral tenure. That is the nature of  prioritization. It necessarily involves re-prioritization  depending on seasons and times.

My next blog will touch on personalization, inspiration and cultivation.


I think this is an especially pertinent point of interest in a post modern, avant gard culture that is obsessed with figure head mentality, experimental ideas and cultural tribalism.  The cult of personality as it were continues to linger. In this environment it is commonplace for people to gravitate towards characters or personalities who exemplify certain characteristics and proclivity's that they either identify with or characteristics and proclivity's that they are devoid of. It's a very externalistic and superficial climate.  The other side of this coin is the crux of providing an appealing atmosphere or sub-culture that becomes the locus of attraction as a way to appeal to these sub-cultural tribes. 
  Within this culture personalities and atomospheres are embraced for all the wrong reasons. They are promoted or embraced because they are different, because they are dynamic, because they are 'controversial', because they are seemingly anti-establishment in rhetoric or theatrics, so forth and so on.  I fear that when this is appealed to, though, all that is being accomplished is that of 'caricatures'.  In other words, personalities attract only those folk who identify with those characteristics. This is disingenuous though. It is not so much the message that attracts people or the 'truth' that attracts people but the methodology, the theatrics or the personality. Tribalism carries the day instead of truism.
  This creates a culture of superficiality and 'drones' who are committed to the new hype or the latest rhetorical fad instead of the message. (There are of course exceptions to this.)
  Christ's own ministry underscores this point...Jesus attracted large crowds because of His dynamic personality and 'miraculous' ministry or activity that generated an electric atmosphere. However, we find that when He spoke difficult truths or when His rhetoric became perspectivally intrusive many abandoned Him.
  I think it beneficial for ministers or ministries to counteract this generic 'attraction' or superficial 'gravitation' by balancing their respective 'cultural ghetto' or 'theatrical leitmotifs' with truths that are presented in a counter-cultural manner to that 'cultural market'. Is the church to be focused on such fleeting cultural dynamics?? I think not, for it inevitably breeds cultural relativism and cloistered communities. Of course we should become all things to all in order to win some (I Cor.9:19-23)....so long as we aren't reinforcing 'fleeting trends' (Rom.12:2) to the extent that those cultural traditions become the element of interest and not the message of the gospel.
  Not only do we need to counteract the modus vivendi of advancing culture over message we also need to contend with promoting ministers over Christ.  People have the tendency to also gravitate towards 'servants' rather than He whom servants serve as I have alluded to above.  (To be sure these two are more often than not inextricably bound.) Whenever and wherever ministers do not counteract the attraction of people to personalities or personal allure they risk creating a loyalty and/or dependency upon themselves amongst the rank and file of their congregations. This is known as the 'fanbase' in the variegated sphere of entertainment.
  Paul addressed the church at Corinth regarding this mentality of polarizing to figure heads. Some were following Cephas(Peter), Apollos, Paul et cetera. (I Cor.1-4)  Paul repudiated this credulity and went on to describe those who who were romanticising 'men' as babes and men of the flesh (I Cor.3:1-5). Paul eventually interjected that they were to be regarded as servants of Christ and stewards of the gospel (I Cor.4:1) Paul consciously and deliberately counteracted figure head mentality by saying elsewhere, "follow me, as I follow Christ" (I Cor. 11:1). We must vigorously reinforce Christ within the hearts and minds of the church. He alone is head of the church..Ministers are but servants of Christ, under-shepherds of The good Shepherd!! We must not be in the business of making personal disciples but in making Christian disciples. Its not about personal followship but Christian discipleship.
  Some will contend that Paul also listed Christ followers as an unhealthy faction in I Corinthians 1. This shows a superficial handling of scripture. For that would itself contradict Christ's own statement, "If anyone wishes to come after Me, he must deny himself pick up his cross and follow me" (Mark 8:34) Paul's remark in I Corinthians about those who tout following Christ exclusively was in the context of division. Paul's point there was not that following Christ  was wrong but that using that attitude as an elitist claim that contributed to division.
  We must make concerted effort to direct peoples attention to Christ  and Christ alone. This means comporting ourselves in a humble manner that always defers to Jesus in all things. When aggrandized and honored we must respond by attributing whatever is being praised to the grace of our Lord. As Paul advanced, "I am what I am by the grace of God" (I Cor.15) and again,"Let him who boasts boast in the Lord" (I Cor.1:31)

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