Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Saturday Seminar on 1 & 2 Peter with Dr. Ed Gravely

To sign up for the seminar click here

It’s time for another Saturday Seminar at Calvary! If you are a Bible Fellowship teacher, part of a Bible Fellowship teaching team, or just love to study the bible, you will not want to miss this training opportunity to learn from one of our Southeastern Baptist Theological  Seminary professors! Dr. Ed Gravely will be at Calvary on Saturday, August 25th from 9am-12noon. Dr. Gravely will be walking us through 1 & 2 Peter.

Dr. Ed Gravely is professor for Biblical Studies, History of Ideas, and is the Coordinator for the Charlotte Extension Center of Southeastern Baptist Theological Seminary in Wake Forest, NC. Gravely earned a Ph.D. from SEBTS with a focus on textual criticism. Dr. Gravely also serves as pastor for Discipleship at Christ Community Church in Huntersville NC.

To sign up for the seminar click here

Matt Capps Biblical Theology, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

John Piper and Tim Keller Discuss Sanctification

Recently Desiring God posted a few videos of John Piper and Tim Keller discussing the biblical vision of sanctification. In these videos Keller and Piper wrestle with how justification and sanctification relate, the psychological dynamics of faith, and some practical guidance for in-the-moment motivations for holiness. This discussion is well worth your time and thought.

 

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

An Introduction to The Book of Judges

Introduction

While the book of Joshua highlights the possession of the Promised Land, the book of Judges illuminates the stains on this accomplishment. Judges contains the history of Israel during the transition from centralized leadership in the desert under Moses and Joshua to the centralization of leadership in Jerusalem under David and Solomon.[1] The statement that “there was no king in Israel in those days; each man did what was right in his own eyes” summarizes this period of time.[2] So, “although the Israelites dwell physically in the Promised Land their disobedience prevents their enjoyment of the promised blessings.”[3]

The Structure and Cycle in Judges

The book of Judges has a structure that breaks quite nicely into three parts[4]:

  1. An overview story of the failure to complete the conquest (1:1-2:5)
  2. The stories of judges, which collectively portray a downward spiral of repeated cycles of sin, judgment, distress, and deliverance (2:6-16)
  3. Two final stories of religious and moral depravity (17-21)

There is also a ‘cycle’ that flows through the narrative of Judges. The ‘cycle’ is introduced in 2:11-19 and repeated in 3:7, 12; 4:1; 6:1; 10:6; 13:1. Heath Thomas describes the cycle as follows:

  1. Israelites rebel against God
  2. God raises up an oppressor
  3. The Israelites cry out to God
  4. God raises up a deliverer (Judge)

Thomas argues that this cycle teaches us the propensity for Israel (and us) to sin, the power of prayers and confession, and the mercy of God, both for Israel (and for sinners today).

Theology of Judges

Drawing from the theology learned in Deuteronomy, Israel’s leaders were to be constantly reminding Israel of God’s covenant faithfulness to them using past events as well as point to His ongoing and continued faithfulness. Israel was to fear the Lord and keep the covenant.[5] In the threat of apostasy and opposition from foreign nations God raises up judges to lead the people in battle and renewal. The judges are mostly “fighters and adventurers”[6] who play a role in discerning and deciding in a lawless time. Goldsworthy notes that the “…giving of the Spirit to the judges indicates that what the Israelites could not do for themselves, God does for them through a chosen, Spirit-powered  human being.”[7] But the judges were temporary means of grace to the people.

Alec Motyer notes that the judges ultimately failed because “they came, they delivered, they went, they achieved no permanent blessing or security, and they interrupted but did not change the deadly sequence of apostasy and captivity.”[8] So while the judges’ help achieved limited relief, they failed to bring a permanent solution. Therefore, one of the purposes of the book is to address the difficulty that Israel’s leadership faced in leading the people of God to fear the Lord and keep covenant. Judges demonstrates the failure of Israel’s leadership to pass on the knowledge of God to the next generation or to lead them in covenant keeping.

Daniel Block writes that “…the book of Judges is not so much a written memorial to Israel’s heroes in the Early Iron Age as a witness to Yahweh’s gracious determination to preserve his people by answering their pleas and providing deliverance.”[9] If not for God’s mercy and grace, Israel would go the way of death. But, Judges testifies to the grace of God. As sinful as Israel is, God’s grace still abounds.[10] It is important to note that ultimately the hero in the book was never one of the judges. As already stated, the judges failed and the people long for a greater judge. Therefore, the hero of Judges is God. The temporary role of a judge pointed people towards an ideal covenant keeping leader. “For the writer, the right kind of leader – exemplified by King David – was essential for transforming the people of God.”[11] This type of leader came into fruition with Jesus Christ. To outline a theology of Judges simply:

  1. Judges reveals God’s plan, purpose, and character: His faithfulness to his covenant. His patience and compassion in delaying judgment upon his people.
  2. Judges reveals the human heart: Our inability to serve God faithfully and our need to be reminded of God’s covenant faithfulness.
  3. Judges also points to Christ, the perfect leader who alone can truly redeem, change hearts, and reveal God.

The Judges and Jesus Christ[12]

Point by point the book of Judges traces the religious, political, moral, and social collapse of Israel. “The book of Judges called its original audience to follow a leader who would lead them in knowing and fearing the Lord. In its place in the Christian cannon, it issues the same call, except that the king is Jesus.”[13] The following points are taken from J. Alan Groves:

  1. The unfaithfulness of the judges and kings ultimately cost Israel the Promised Land. Jesus’ perfect faithfulness secures heaven itself for his people.
  2. The judges were unable to bring about permanent peace. Jesus, from the line of David (Tribe of Judah), brought about an enduring kingdom and eternal peace.
  3. Judges urged the need for a king, from Judah, who would fear God, live in covenant faithfulness, and lead the people in doing the same. Jesus, who was from the tribe of Judah, feared God and lived in perfect obedience to the Father, giving his people a perfect example. Yet, even more so, Jesus sends His Spirit and do what the judges and kings could not accomplish, break the cycle of sin and deliver the people of God by changing their hearts and empowering them to be faithful to God.
Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Faith, Philosophy, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

A Theology of Work

“The doctrine of vocation amounts to a comprehensive doctrine of the Christian life, having to do with faith and sanctification, grace and good works. It is a key to Christian ethics. It shows how Christians can influence culture. It transfigures ordinary, everyday life with the presence of God…The priesthood of all believers did not make everyone into church workers; rather it turner every kind of work into a sacred calling.”[1]

Introduction

For most people work is a major part of their existence. More often than not, the second question one will receive after exchanging names in initial conversation is “so, what do you do?” In ancient societies one would derive their primary meaning in life from family, namely in fulfilling a subscribed social role as father, mother, brother, etc. Work was only a means to provide life’s necessities. But in our culture we define ourselves by what we do, where we work, and where we are on the corporate ladder. Because of this there is more psychological and emotional pressure tied to our work than ever before. In a society where productivity and utilitarian values reign, work is seen as one of the most important functions of our lives. Christians are no exception. With the increase of connectivity to work through mobile devices “…vocations occupy a great deal of most Christians’ lives and tends to define their existence in ways that transcend the workplace.”[2] Unlike the agricultural economies of the past, where work ceased when the sun went down, work in modern society continues day and night. Even in our leisurely hobbies many of us are drawn to activities that involve some kind of work.  It seems that having a biblical foundation to understand the role and purpose of work is of increasing importance. Yet John Hammett observes:

“…churches rarely give their members teaching on how to integrate their vocational life as part of their Christian life. As a result, most Christians think about their work as a separate compartment, something outside of their Christian life. But since we are called to be full time Christians, then our work must be part of our service to God.”[3]

Fortunately the bible is not silent about work and vocation. The biblical narrative overflows with work. From the opening lines of Genesis to the last word in Revelation work and vocation are a fixture in creation order. While work should not be the meaning of one’s life, there is a sense in which one cannot have a meaningful life without some form of productive work. So, what is the proper place of work?

Developing a Theology of Work

Human beings were created and placed in paradise and given work to do. We read in Genesis 2:15 that “The LORD God took the man and put him in the Garden of Eden to work it and keep it.” Notice that the call to work occurs before the fall of man and is included within the description that all God had made was “very good”. Hammett rightly describes work not as a necessary evil but, as God intended, part of our created nature and good.[4] In other words, work is not a curse; it is something we were designed to do. There are several theological implications that flow from the doctrine of creation that impact our work and vocation. As a foundational point, “productive work is ordained by God and inherently dignified”.[5]

  1. Work reflects the image of God in us: From creation to new creation God works. We see God’s work not only in creation but also in sustaining and providentially governing all of creation order.[6] Moreover, we look ahead to God’s recreation of the entire cosmos.[7] Therefore, in a certain sense, man reflects God in his creativity, energy, and authority in exercising dominion over and cultivating the earth.[8] Probably every one of us has tasted at some time a deep satisfaction of a job well done. In those times we can look at the work of our hands and proclaim that ‘it is good’.
  2. Work is tied to our calling in creation: Beyond the initial call to work and keep the garden, Adam and Eve were told to be fruitful and multiply.[9] The vocation of parenthood is added on to the care of creation[10] as work given to humanity. All of these activities could be categorized under the calling of humans to propagate life and develop culture. Furthermore, we are to exercise great care over what we have been given.

Again, it is important to note that work is part of God’s good will for humanity.[11] This is why Paul writes in Colossians “whatever you do, work heartily, as for the Lord”[12]. Obviously, one must take into account the fall of humanity when discussing any particular aspect of humanity from a theological perspective. In Genesis 3:17-19 we find that immediately after the fall a curse is laid upon humanity which affects work.[13] As Richard Phillips notes, “the introduction of sin into the garden changed the nature of work.”[14] Several observations can be made on this point.[15]

  1. We encounter resistance, rather than cooperation, in our work: There is an objective change in our bodies and in physical creation as a result of human sin, therefore all work, though rewarding, is also mixed with frustration, difficulty, monotony, and sometimes requires enduring pain.[16] Underlying much of this difficulty is a deep sense in each of us that work is supposed to be meaningful and enjoyable. But, Meredith Kline notes that even with the “…curse of man it is presupposed that man’s dominion over the earth would be continued and that here too divine blessing would be granted on man’s labor to such a degree that human life would be sustained and cultural satisfactions realized.”[17]
  2. While work was created to be a blessing, post fall it becomes an occasion of temptation: Consider humanities capacity towards injustice and oppression.[18] We have all seen or experienced someone using their work for worldly glory or self-power. Furthermore, there is also the temptation of laziness in our work.[19] The Apostle Paul addresses this in 2 Thessalonians 3:10 when he writes, “…If anyone is not willing to work, let him not eat”.
  3. We naturally tend to make work an idol: Work often provides us with a sense of worth and self-esteem and thus temporarily satisfies needs within our own soul.[20] “Because God is good and has chosen to be glorified through our labor, we are able to enjoy work and find a significant part of our identity in it.”[21] But work becomes an idol when one is devoted to it in an unhealthy way, not allowing any rest (Sabbath) in the quest for satisfaction or making a name for oneself. Work always fails to satisfy completely.[22] It needs to be established that our work is not salvific, nor is it the most important aspect of our lives.

Though the fall has affected our work in a significant way, the presence of sin does not change our calling to be workers. Therefore, we need some sort of salvation for our work, to put it another way, our work needs to be transformed by the gospel.

  1. We work as a means to honor Christ: Any job that is undertaken should be aimed at blessing others and glorifying God.[23] Since work is an inherent part of our human nature as created in God’s image, we should work as to glorify God.
  2. We work as a testimony to others: The reality of God’s dominion over us, and Christ’s love in us should be on display in the quality of our work. If the goal of our work is to glorify God then we are enabled to value all honorable types of work, regardless of their monetary value and cultural utilitarian purposes.
  3. We work to provide for our own needs as well as the needs of others: We are not only called to provide for our families (thus our own needs)[24] but also to be generous in sharing with others and providing for those in genuine need.[25] Our work should benefit others to the glory of God. God does not need our work, but man does. Gene Edward Veith Jr. notes that “when God blesses us, He almost always does it through other people”[26].

In all of these things, we as Christians keep in mind that we await the new heavens and new earth where there will be rest from work in this fallen world[27], and work will be as it was before the fall.[28] In other words, heaven will not be an eternal vacation, but all good aspects of human culture will be continued in a pure state. It seems that Scripture teaches us that part of our reward for faithfulness in this life is a capacity for increased work alongside of Jesus in the new heavens and new earth.[29] Though for now, as we wait for that day, let us work hard to the glory of God.

Principles for Working to the Glory of God

While the New Testament provides general characteristics regarding the conduct of Christians in the world, we also find general admonitions to heed in the work environment.

  1. Christians should work hard and not be idle.[30]
  2. Christians should work hard and mind their own business.[31]
  3. Christians should respect authority structures in the workplace.[32]

In essence, the Christians work should reflect their faith in Christ and be dedicated to his glory. This dedication helps us avoid idleness, meddling in issues that are not ours, and upholding the common grace structures that God has provided in this fallen world. “In a world where sin pervades the workplace, basic things like maintaining ones integrity, using sound speech, and not stealing provide testimony to the reality of God’s grace and power of the gospel.”[33] As Tim Keller has written, “…the Bible tells us that Jesus has to be the Lord of every area of life…The gospel shapes and affects the motives, manner, and methods with which we carry out every task in life, including our vocation.”[34] Richard Phillips provides 6 questions that are helpful in sifting through our own philosophy of work and personal vocation.[35]

  1. Does my work glorify God?
  2. Does my work benefit man?
  3. Do I consider myself “right’ for this job, or can I at least do it well and find enjoyment in that?
  4. Does my work provide for material needs?
  5. Does my work permit me to lead a godly and balanced life?

Finally Ben Witherington suggests, “…we are all called to be workers and that is an essential part of our purpose and mission on earth, all the more so since we now have God’s salvation in Christ to proclaim to the world. We all have limited time on earth, whether short or long, and we all have a God-given purpose on earth, regardless of whether we realize it.”[36]

Final Theological Considerations

In Christian theology work is implicitly tied to Sabbath rest. Sabbath is patterned after God resting on the seventh day of creation.[37] It’s not that God was tired, but that God was finished. When God is finished with each work of creation he proclaims that ‘it is good.’ In essence God was declaring that he was utterly satisfied with what had been done. Sabbath means to cease from, and to enjoy the results of, your work. I believe this principle can be applied to our own work in a certain sense. To rest means that we are satisfied with what’s been done. Is this not the only way we can walk away for our work? Two implications of Sabbath rest are tied to this principle.[38]

  1. Rest from work is an act of liberation[39]: Sabbath was designed to show you that there is more to you than your work. If you cannot rest from work you are a slave to your work. Many of us are over committed and are always busy. Rest enables us to remind ourselves that our work does not define who we are.
  2. Rest from work is an act of trust: You will not take time off unless you truly believe that you are not God. Things will not fall apart if we take a time to rest. In his sovereignty God providentially holds all things together. “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.”[40]

Ultimately Sabbath rest is found in Christ and in Christ alone. The deeper work of the soul is satisfied in Christ’s call from the cross that “it is finished”[41]. Through Jesus and only Jesus can you get the deep rest of the soul that enables vocational rest. Remember his words, “come to me all who are heavy laden, and I will give you rest…take my yoke…you will find rest for your souls.”[42] When you are in Christ God looks at you and says, ‘it is good’. The only set of eyes in the world that you have to prove yourself to has already declared, because of your union with Christ, “…you are my beloved Child in whom I am well pleased”[43]. As Tim Keller has said, “…external rest of the body, however, is impossible without inner rest from anxiety and strain. It takes the deep rest in Christ’s finished work for your salvation[44] to avoid over-work. Only then will you be able to regularly walk away and rest from your vocational work.”[45]

Continue reading “A Theology of Work” →

Matt Capps Biblical Theology, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

The Gospel Project: The Story of Redemption

This is a video produced by Lifeway for The Gospel Project.

Matt Capps Adoption, Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

The History of Adoption and Orphan Care in the Southern Baptist Convention

I recently had the privilege of writing a blog post for Together for Adoption on “Adoption, Orphan Care, and the Southern Baptist Convention“. Over the past few months T4A has been working with several Southern Baptist pastors/theologians and The North American Mission Board to develop a partnership that would equip and encourage Southern Baptists to heed the call of orphan care. One of the developments out of this collaborative effort is a panel discussion at the Annual Southern Baptist Convention in June with Russell Moore, Johnny Carr, Tony Merida, and David Platt, click here for more information. In the T4A blog post I explore the early history of the SBC as it relates to adoption and orphan care and conclude with this:

The Southern Baptist Convention is the largest denomination in the United States, with over 44,000 churches in all fifty states, and is now more than 160 years old. If the Church is truly, as Merida and Morton argue, the most powerful force in the world, then we must not remain silent or still.[16] As for the Southern Baptist Convention specifically, according to historian Nathan Finn, the strength and longevity of the convention is evidence that, “…autonomous churches believe that they can accomplish more when they work together than they can as individual congregations.”[17] Imagine what it would look like if the churches in the Southern Baptist Convention developed a passion to minister to the orphans in their own cities and throughout the world. This author is not arguing for another institutional structure to be added to the already bloated convention, but a movement within our own tribe that heeds the call to care for the orphan. Now is the time for resurgence in connecting our orthodoxy to orthopraxy. Like our early Southern Baptist theologians, we need to regain a sense of God’s heart for the helpless. Moreover, we need to consider the model of early Southern Baptists who saw their mission in terms of both evangelization and social outreach to the less fortunate. My hope is that the partnership between Together for Adoption and Southern Baptists will be fruitful in advocating for the poor, marginalized, abandoned, and fatherless.[18]

I encourage you to read the whole thing. You can click here for the blog post, and click here for a PDF of the article. Also, if you plan on being at the Southern Baptist Convention in New Orleans this year come to the breakfast and panel discussion. Here is the official event page.

Matt Capps Adoption, Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Adoption & Orphan Care Panel Discussion and Breakfast at the Southern Baptist Convention in New Orleans, LA.

Invitation

On June 20th, 2012, join Russell Moore, Johnny Carr, Tony Merida, and David Platt for a breakfast and panel discussion on Adoption & Orphan Care in the SBC. The gospel of Jesus Christ calls our families and churches to be at the forefront of the adoption and orphan care movement close to home and around the world. This panel discussion will address the theological foundation and practical calling that we as pastors, church leaders, and members have to care for the fatherless. Breakfast will begin at 7am and the panel discussion will start promptly at 7:15am.

This event is being sponsored by The North American Mission Board and Together for Adoption. Also, thanks to Tandem Creative for donating the promotional graphics.

The Panel

Russell Moore (Ph.D., The Southern Baptist Theological Seminary) is Dean of the School of Theology; Senior Vice President for Academic Administration; Professor of Christian Theology and Ethics at The Southern Baptist Theological Seminary. He is also a pastor, author of nine books, including Adopted for Life, and numerous articles. [@drmoore]

Tony Merida (Ph.D., New Orleans Baptist Theological Seminary) is the lead pastor of Imago Dei Church, Raleigh, NC. He also serves as Associate Professor of Preaching at Southeastern Baptist Theological Seminary. He is the author of several books including Orphanology. [@tonymerida]

Johnny Carr is National Director of Church Partnerships for Bethany Christian Services, America’s largest adoption agency. As a conference speaker and orphan care advocate to denominations and national religious associations, he has been able to speak in venues such as the Catalyst Conference and at Saddleback Church. Prior to coming to Bethany, Johnny was a Pastor of Ministry and Leadership Development at Hillcrest Baptist Church in Pensacola, Florida. [@johnwcarr ]

David Platt (Ph.D., New Orleans Baptist Theological Seminary) is head pastor of The Church at Brook Hills, Birmingham, Alabama. Platt is the author of the New York Times Best Seller Radical and the follow-up book, Radical Together. [@plattdavid]

Free Books!

 Thanks to Cruciform Press the first 200 people will receive Reclaiming Adoption by Dan Cruver. Dan Cruver and his co-authors (John Piper, Scotty Smith, Richard Phillips, Jason Kovacs) are convinced that if Christians learn to first think about their adoption by God, and only then about the adoption of children, they will enjoy deeper communion with the God who is love, and experience greater missional engagement with the pain and suffering of this world. That’s what this book is about. What the orphan, the stranger, and the marginalized in our world need most is churches that are filled with Christians who live daily in the reality of God’s delight in them. Reclaiming Adoption can transform the way you view and live in this world for the glory of God and the good of our world’s most needy.

 Thanks to New Hope Publishers the first 200 people will also receive Orphanology by Tony Merida and Rick Morton. Orphanology unveils the grassroots movement that’s engaged in a comprehensive response to serve hundreds of millions of orphans and “functionally parentless” children. You’ll see a breadth of ways to care with biblical perspective and reasons why we must. Heartwarming, personal stories and vivid illustrations from a growing network of families, churches, and organizations that cross cultures show how to respond to God’s mandate. Discover how to adopt, assist orphans in transition, engage in foster care, partner with faith-based fostering agencies, and become orphan hosts. Along with their families’ adoption stories, Merida and Morton give steps for action and features on churches doing orphan ministry, faith-based children’s homes, orphanhosting groups, and other resources.

Crossway Books has also donated 200 copies of Russell Moore‘s book Adopted for Life. Dr. Moore gives a stirring call to Christian families and churches to be a people who care for orphans, not just in word, but in deed. The gospel of Jesus Christ-the good news that through Jesus we have been adopted as sons and daughters into God’s family-means that Christians ought to be at the forefront of the adoption of orphans in North America and around the world. Moore does not shy away from this call in Adopted for Life, a popular-level, practical manifesto for Christians to adopt children and to help equip other Christian families to do the same. He shows that adoption is not just about couples who want children-or who want more children. It is about an entire culture within evangelicalism, a culture that sees adoption as part of the Great Commission mandate and as a sign of the gospel itself. Moore, who adopted two boys from Russia and has spoken widely on the subject, writes for couples considering adoption, families who have adopted children, and pastors who wish to encourage adoption.

Tell us you are coming and help us spread the word by clicking here: Adoption & Orphan Care in the SBC

Matt Capps Biblical Theology, Books, Calvary Baptist Church, Christian Theology, Christianity, Faith, The Great Commission Resurgence, The Southern Baptist Convention, Theology

9 Books That Every Bible Student and Teacher Should Own

While there is no substitute for faithful, careful, and prayerful Bible reading, the Bible’s vast size and diversity can make understanding its message a daunting task. Therefore, most Christians benefit from supplemental resources to help learn and apply Scripture. But what resources are the most helpful? Which resources are reliable? In this post I have attempted to bring together a list of the resources that I reach for most often when studying the Bible and theological issues.

In preparation for this post I imagined a scenario that helped me narrow down my list. I’ll propose the qestion to you. What if you were offered a chance to teach pastors/missionaries in a seminary-like setting somewhere in a third world country? But you could only take one small suitcase of books. Which books would you take? Here is my list. (Note that the book descriptions are taken from the publisher and edited)

The ESV Study Bible, Crossway

This is the standard in study Bibles. The ESVSB combines the best and most recent evangelical Christian scholarship with the highly regarded “essentially literal” ESV translation of the Bible. The ESVSB boasts 2,752 pages, equivalent to a 20-volume Bible resource library. Also, this volume has over 50 articles—including articles on the Bible’s authority, reliability, and interpretation; on biblical archaeology, theology, worship, prayer, ethics, and personal application.

The ESV Comprehensive Concordance of the Bible, Crossway

This volume serves as an excellent study companion for the ESV Bible. With more than 310,000 references representing every verse in the ESV Bible, this makes an ideal reference tool for quickly locating particular passages or for conducting in-depth word studies. Every Bible student should have a concordance close by.

The New Dictionary of Biblical Theology, Edited by T.Desmond Alexander, Brian S. Rosner, D.A. Carson, and Grame Goldsworthy, Intervarsity Press

The NDBT takes readers to a higher vantage point where they can view the thematic terrain of the Bible in its canonical wholeness. This volume is organized with an A-to-Z encyclopedia of over 200 key biblical-theological themes such as atonement, creation, eschatology, Israel, Jesus Christ, the kingdom of God, redemption, suffering, wisdom and worship. Over 120 contributors drawn from the front ranks of biblical scholarship in the English-speaking world make the NDBT a benchmark in theological study resources.

The Dictionary for Theological Interpretation, Edited by Kevin Vanhoozer, Baker Book House

The DTI of the Bible is a reference tool that seeks to marry the tasks of exegesis and theology with the goal of theological interpretation of Scripture. This work also aims to provide a guide to understanding various interpretative approaches and a tool for evaluating them in light of this goal. The dictionary covers a wide range of topics including the theological interpretation of individual books of the Bible, issues of hermeneutics, various biblical interpreters and interpretative communities, and the interplay of interpretation with various doctrines and doctrinal themes. The contributors represent a diverse range of theological backgrounds and interpretative approaches and are experts in their respective fields.

Commentary on the New Testament use of the Old Testament, Edited by G.K. Beale and D.A. Carson, Baker Book House

Readers of the New Testament often encounter quotes or allusions to Old Testament stories and prophecies that are unfamiliar or obscure. In order to fully understand the teachings of Jesus and his followers, it is important to understand the large body of Scripture that preceded and informed their thinking. This volume is made up of entries from a distinguished team of scholars to provide readers with a comprehensive commentary on every quotation, allusion, and echo of the Old Testament that appears from Matthew through Revelation.

A New Testament Biblical Theology, G.K. Beale, Baker Book House

In this comprehensive exposition Beale explores the unfolding theological unity of the entire Bible from the vantage point of the New Testament and examines how the New Testament storyline relates to and develops the Old Testament storyline. Beale argues that every major concept of the New Testament is a development of a concept from the Old and is to be understood as a facet of the inauguration of the latter-day new creation and kingdom.

An Old Testament Theology, Bruce K. Waltke, Zondervan

The Old Testament’s every sentence is “fraught with theology, worthy of reflection.” This book is the result of decades of reflection informed by an extensive knowledge of the Hebrew language, the best of theological scholarship, a deep understanding of both the content and spirit of the Old Testament, and a thoroughly evangelical conviction. Taking a narrative, chronological approach to the text, Waltke shows that the unifying theme of the Old Testament is the “breaking in of the kingdom of God.” This theme helps the reader better understand not only the Old Testament, but also the New Testament, the continuity of the entire Bible, and ultimately, God himself.

The Christian Faith, Michael Horton, Zondervan

The Christian Faith broadly interacts with movements within the Protestant, Catholic, and Orthodox traditions. In this systematic theology Horton offers a brief synopsis of biblical passages that inform a particular doctrine; and surveys current and past works with contemporary emphasis on exegetical, philosophical, practical, and theological questions. Its features include: (1) a brief synopsis of biblical passages that inform a particular doctrine; (2) surveys of past and current theologies with contemporary emphasis on exegetical, philosophical, practical, and theological questions; (3) substantial interaction with various Christian movements within the Protestant, Catholic and Orthodox traditions, as well as the hermeneutical issues raised by postmodernity; and (4) charts, sidebars, questions for discussion, and an extensive bibliography, divided into different entry levels and topics.

Historical Theology, Gregg R. Allison, Zondervan

Allison offers students the opportunity to study the historical development of theology according to a topical-chronological arrangement, setting out the history of Christian doctrine one theological element at a time. Such an approach allows readers to concentrate on one tenet of Christianity and its formulation in the early church, through the Middle Ages, Reformation, and post-Reformation era, and into the modern period. The text includes a generous mix of primary source material as well, citing the words of Cyprian, Augustine, Aquinas, Luther, Calvin, Barth, and others. This volume is a great resource for those interested in understanding the development of Christian theology.

Which books would you choose?

Matt Capps Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

“A Life Worth Living” – 2 Timothy 1:13-2:2

What are you here for?

In First Corinthians 6:19-20 the apostle Paul tells us that ‘we are not our own, for we were bought with a price’. There is something deeply motivational when one meditates on this truth. You and I were bought with a price. The sad thing is that too many of us just float through life, with no real intentionality or, to be flat out honest – no real desire to do anything that counts. Very few of us take time to examine our lives and consider whether or not what we are doing or what we are living for – is really worthwhile. Socrates once said “the unexamined life is not worth living at all”.[1] Yet we only get one shot at life.

What I want to convince you of in this sermon is that there is a life worth living. Or as John Piper would say, as an imperative, don’t waste your life[2]. Let us read Second Timothy 1:13-2:2, the last letter that the aging Apostle Paul would pen to his young disciple, his son Timothy.

Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.

You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome he searched for me earnestly and found me—may the Lord grant him to find mercy from the Lord on that Day!—and you well know all the service he rendered at Ephesus.

You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.[3]

Like I said earlier, my goal is to convince you that there is a life worth living. I think the central call of the text is simple.

Be bold and courageous in your witness to the gospel.[4]

That, according to Paul should be the driving point of Timothy’s life. Therefore, it should be the mission of your life.

  1. The message of God is worthy of your life.
  2. The people of God are worthy of your life.
  3. The mission of God is worthy of your life.

The Immediate Context

Before we jump into the text let me remind you of the situation. The apostle Paul is near death. He has spent his life developing leaders and planting churches in this and other regions of the Roman Empire. This is Paul’s last letter to his beloved disciple Timothy. And he wrote it as he was being held in a jail, alone, somewhere in Rome awaiting his execution. Prison accommodation’s in ancient Rome were terrible. First off, Paul was in a remote location, a dungeon like facility. Secondly, the Roman government did not feed or nourish its prisoners. Paul had to depend on family and friends to take care of him, basically to keep him alive. This is what you get Paul for preaching the gospel. But it is a message well worth it.

The Worthiness of God’s Message – 1:13-14

Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.

1.       Model the Message

Paul believes that the gospel message if worthy of his life, even considering his fate, and is calling Timothy to model his pattern of gospel living.[5] The idea is that of an “outline…such as an architect might make before getting down to the detailed plans of a building.”[6] If there are not healthy guidelines – a good blueprint, there is nothing to pattern the trustworthy building after. The word “sound” in verse 14 calls us to that which is healthy[7], to emphasize the wholeness that the gospel brings.[8] Model your life after healthy words, after the sound outline I have provided, and do so in faith and in love.[9] See, “merely repeating sound words is insufficient; one must hold them fast so that they become embedded in one’s character.”[10] In other words, believe the gospel deep down so that it impacts how you live your life. “The only way to keep doctrine is to both live and proclaim it with faith and love”[11] I believe that most of us in this room, when we think about discipleship and training – we think of a classroom setting. Now, the class room is an important piece of Christian theological training, but we often ignore the importance of teaching in everyday life, bringing the teaching out of here and imbed it in everyday life, or as Deuteronomy 6 would have it ‘teaching along the way’. Modeling the message calls for a dynamic of informal but intentional teaching.

This means, talking to others about your life, your struggles, your faith, living in such a way that reflects the all satisfying joy of being in Christ. Our weaknesses are beneficial to those we are trying to disciple. When we are honest about the state of our own heart it becomes clear that we are “imperfect people, clinging to a perfect Christ, being perfected by the Spirit”[12]. What you and I do, what we focus on, what we talk about, and invest in – teaches others what is important in our lives. Modeling the message is quite non-extraordinary, “ordinary people doing ordinary things with gospel intentionality”[13]. Let me ask you, if someone were to look at your life on a daily basis: what are you proclaiming as the most worthy of treasures? Is it the gospel or something else?

2.       Guard the Message

When you and I make a deposit into the bank, we do not want to worry about the safety of our money, right? That is what the bank is for.[14] We entrust them with our money, knowing that they will handle it rightly. This is the picture Paul is painting for us. There is a treasure, the gospel message, being handed over to trusted persons in order that it remains the property of that designated group, in this case the Timothy, and ultimately the church. Timothy, you are the guardian of the deposit, the “treasure”[15] of the gospel message. If you read through Paul’s previous letter to Timothy you will find that there were many false teachers threatening the doctrinal purity of the church. There are false teachers who are spreading myths[16], old wives tales[17], gossip[18], and contradictions to the gospel[19]. There were people in the church who were making unnecessary distinctions, raising disputable doctrines to the level of first importance.[20] And in this situation Timothy is called to prevent the essential message of the gospel from being lost or altered[21], from being corrupting of its purity, even weakened in its power.”[22] The gospel is sufficient as it is. “So when you guard the gospel, you are preventing it from being damaged, distorted, twisted, watered down or altered in any way”[23].

Consider the importance of this call. Because the gospel is truth about God, whenever it is distorted, lies are being told about God. “A lie about God becomes a lie about life…Nothing counts more in the way that we live than what we believe about God. A failure to get it right in our [doctrine] becomes a failure to get it right in our lives. A wrong idea of God translates into sloppiness and cowardice, fearful minds and sickly emotions.”[24] I often hear people say things like: well, I’ll leave theology to the professors and pastors, and Ill just focus on being a Christian. With all due respect imaginary example people: that is ridiculous. This point hit home with me when I was reading a book by Graeme Goldsworthy. He argued that theology matters because we need to know God. In fact, if you are a Christian, if you claim to know God – you are a theologian. Once you start to try to make sense of God, the Scriptures, and life, you are doing theology. So, all Christians are theologians in some sense or another. But as Graeme Goldsworthy points out, “some are more able theologians than others”[25]. The need is to be a good theologian, for your personal good, your evangelistic effectiveness, and your edification of others.

“One way we guard the gospel is to study it and know it well so that when someone distorts it, we are able to discern the distortion and prevent it from being passed on. We can also guard the gospel by teaching it faithfully. Closely related to this is to use it effectively in people’s lives. We are to use it on our own and other’s fears, insecurities, bitterness, disobedience, etc. When we do, we are able to see that only the true gospel is able to eradicate these problems.”[26]

These are two heavy burdens. It is understandable that Paul would emphasize these things as he nears the end of his life, realizing that his time of guarding the deposit is ending.[27] But don’t miss the beautiful assurance that Paul gives Timothy in verse 14: Model the message; guard the message, how, by the Holy Spirit who dwells within us. Yes, Timothy is to guard the deposit. But ultimately it is God who guards the deposit by the Holy Spirit. It is God, the Holy Spirit who is the great preserver of gospel. That is good news, especially If you and I consider weight of our own calling as Christians to model and guard the message. See, “the ground of our confidence lies in the fact that God is able to guard safely the transmission of the truth he puts temporarily in our charge. This does not imply the human energies can relax in this charge, no. It is actually a call on us to model and guard the message with great courage[28], knowing that it is God who guards not only the message, but also the messenger. The power to live out God’s call in your life does not come through human means alone, but is only possible through God who gives “you the will and the power to achieve his purposes”[29]. No man, unaided by the Spirit of God, could achieve what Paul is calling for. Paul is calling Timothy to fully trust God who can guard his life and the gospel message, and act in that trust.

The Worthiness of God’s People – 1:15-18

You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome the searched for me earnestly and found me— may the Lord grant him to find mercy from the Lord on that Day!—and you well know all the service he rendered at Ephesus.

1. Example of Shameful Desertion

The aged apostle would have suffered the natural effects of a person in his situation – long, lonely hours in a dark remote dungeon, facing certain death, and even more – forsaken by those whom he trusted to bring him support and nourishment. You can almost feel the deep sense of pain when Paul identifies two men – Phygelus and Hermogenes – who were leaders, possibly friends[30] (from whom he would have expected more[31]), who deserted him. I would imagine that everyone in this room has felt embarrassed before. Either because of your own actions, or have been embarrassed by the actions of those who you associate with. Or, you have felt shame when waking up from a dream where you show up to work in your underwear. See, deep down, we are afraid of being ashamed in public. There are many different levels of shame, but even at an informal social level most of us feel a stab of shame if we turn up at a party dressed differently to everyone else. We have our hidden codes and assumptions. You wouldn’t go to the beach as though dressed for a grand concert, or vice versa. But what Paul is talking about here is much deeper. Phygelus and Hermogenes were ashamed of Paul. By their actions they had declared that he was a disgrace. “It is not [necessarily] persecution or pain which is the primary issue”[32] here. The primary issue is that not only were they ashamed of Paul, more importantly, they are ashamed of, and had deserting the gospel itself. If you look back in 2 Timothy, you will find that Paul uses this same language.

  • In 1:8 Paul writes “do not be ashamed of the testimony about our Lord”.
  • In 1:12 Paul proclaims “I am not ashamed, for I know whom I have believed”.

For Paul, having been deserted, not only refers to social abandonment, but also deserting the gospel itself.[33] To put it another way, “rejection of the Apostle and his gospel is tantamount to rejection of Christ”[34]. This is why Timothy’s loyalty is so necessary. Loyalty to Gods people is the fruit of one who truly believes the gospel. Our society often establishes for us the standards of ‘who is worthy’ of our love and devotion. These standards include not associating with those who are needy and socially unacceptable. Yet in embracing Christ we admit our own neediness and we associate with one who was rejected by society and ultimately executed.[35] While Paul’s chains were a mark of shame in society, they were a badge of honor in the kingdom of God – these chains were the fruit of his solidarity with Jesus Christ and his refusal to be ashamed of the cross

2. Example of Courageous Dedication

After the shameful example of Phygelus and Hermogenes, Paul turns his attention to Onesiphorus, a man lived up to his name, which means “help-bringer”[36] or “useful”[37]. He sought diligently until he found Paul in his remote location, and was committed to taking care of him, probably with both friendship and physical sustenance – and Paul depended on him since prisoners were often responsible for their own keep[38]. He “braced Paul up.”[39] “Here is a man who is willing to take the risk of regularly visiting one who was a state criminal and who would soon be condemned to die”[40]. Onesiphorous, a patron of a household, would have been a man of some means, whose property would typically include workers and land.[41] He had a lot, on earth, to lose. “It was no light thing to be associated with a criminal. In doing so, one ran the risk of being regarded by the authorities, family members, friends, neighbors, and business associates, as a sympathizer and possibly an accomplice, and therefore deserving imprisonment or punishment”[42].

He was not ashamed of Paul’s imprisonment, nor of the gospel that he was imprisoned for. This is the example that Paul calls Timothy to ponder. I love the word play in verse 18 where Paul writes – Onesiphorus found Paul, and Paul prays that Onesiphorous will find mercy from God. Paul prays that he would find mercy not only in facing the societal implications of ministering to Paul in that very moment (which would affect not only him but his whole household), but also in the last day when God judges the deeds of man.Onesiphorous’ ministry to Paul was the mark of his solidarity with Jesus. This is what God’s people do for one another. In this passage we see Paul’s heart:

  • The discouragement of being abandoned.
  • The joy of a friend who is not ashamed.

It hits home when considering the mercy of God. In the bible “the basic meaning of mercy envisions God seeing someone’s suffering and being moved by compassion to share in it, bringing help in time of need, when people are incapable of helping themselves”[43]. Because God is moved to compassion for his people when they are suffering or alone; we too should be moved to compassion. This is what the gospel calls us to. Consider Christ’s ministry to us even as we have abandoned God. Jesus enters in and takes the burden of our sin upon himself. Even so, Christ was “abandoned by God” on the cross so that we, the lost could be found, so that we could find mercy with God. All of the things that Paul was possibly feeling are things we all feel apart from Christ, and Christ enters into our suffering and alleviates. But, Christ also sends us out as ministers of the gospel to find the lost, to befriend the lonely, and introduce them to the one who will never dessert them. Are you an Onesiphorous? Or will you be accounted with those who were ashamed of the gospel?

3. The Worthiness of God’s Mission – 2:1-2

You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also.

You will notice that the first words of this paragraph stands in contrast to the desertion of those form the church is Ephesus, and immediately follows the example of Onesiphorus – “you then” do the same. Faithfulness to God’s message and to God’s family unavoidably entails faithfulness to God’s mission.

1. Seek to be empowered by God in the Mission

Timothy is in an almost impossible situation – ‘everyone’ in the area has deserted Paul and the gospel, and Paul is calling Timothy to start from scratch, and entrust others to carry on the mission. We learn in the letter that Paul is calling Timothy to leave Ephesus and come be with Paul in Rome, because of this he will need to provide the needs of the church in his absence. But the beautiful thing about this call is found not in Timothy’s part, he seems helpless, but in the fact that God will make it happen. The imperative Paul uses here is “be strong”, in the Greek text the verb is rendered in the passive tense, implying that the strength to continue this mission comes through the very power of God. In other words, seek the power of God so that God’s mission can be carried out. Timothy, go – do what only God can do. By the sheer grace of God, Timothy will be empowered to both desire and do God’s will in the face of a seemingly impossible situation. The good news for us is that “when God calls, God enables that calling to be complete”[44].

“It is not so much the case that God has a mission for his church in the world, as that God has a church for his mission in the world. Mission was not made for the church; the church was made for God’s mission.”[45] The mission of God “requires the whole church to take the whole Gospel to the whole world”[46].

A few years ago we had the North American Mission board run a demographic study for us. Did you know that if you were to draw a 4 mile radius around this building, right here – 155 Commerce Drive, there are about 25,000 people[47] who live within that circle. Just 4 miles. That is about 50x the amount of people sitting in this room. Is the mission worth it?

2. Seek to entrust others with the Mission

In order to continue the work that Paul began, it is essential that men of trustworthy character be raised up to teach the true gospel – well after Paul and Timothy are gone, in order for the continuation of the mission, of planting churches in Asia Minor. Christian leadership is always reproducing leadership, this is the nature of discipleship. What Timothy has learned he must pass on, helping ensure the integrity of the gospel message. Paul gives us a general picture of what characteristics Timothy is to look for in the men around him.

  • Trustworthy in Character – Men are only reliable in that they persevere and teach the unchanging message of the gospel.
  • Qualified to Teach – Timothy is to develop the ministry of teaching in a local church by preparing more people to give sound teaching.

I believe it was professor David Well’s popularized the term ‘Consumer Christianity’. Well’s argued that the American church has become more of a Spiritual shopping mall, offering goods and services rather than being specific about training God’s people to be on mission. And I think he’s right. Here’s the problem, when the consumer is allowed to be sovereign in the church, the church is abandoning its responsibility and organizing everything around what’s going to attract or wet the appetites of people.”[48] One of the effects of this shift in church life has been the consumer Christianity. The person that shows up for every class and signs up for every event, and is constantly being fed and fed and fed. There are people in churches all across America that have sat in classes for 10-20-30-40 years, consuming information, feeding off of others, and have not once stepped up to lead, teach, serve, or disciple someone else. Some don’t even have time – they are in the church house 5 times a week doing stuff, good stuff, but neglecting to be on mission. This is partly the leadership of the churches fault, “instead of reaching the lost, were losing the reached.”[49] God designed the church to act as the body of Christ. Here is what it should look like: Based on the gift they have received, everyone should use it to serve others. A manifestation of the Spirit is given to each person to produce what is beneficial. The church is most alive when every believer serves in God’s mission where assigned by the Spirit.

Conclusion

I agree with Thomas Oden when he wrote that “the key to renewal of modern Christianity lies in being unashamed of the [gospel].”[50] All throughout this passage Timothy is encouraged to draw on divine strength to sustain him in the mission of God.[51] The call:

Be bold and courageous in your witness to the gospel.[52]

In a little essay titled “The Worlds Last Night” C.S. Lewis argued that “we all…should remember how short, precarious, temporary, and provisional a thing [this life] is; should never give all his heart to anything which will end when his life ends”[53]. This brothers and sisters, is a life worth living.

  • A life that given to modeling the message of the gospel.
  • A life that given to guarding the message of the gospel.
  • A life that given to courageous dedication to the people of God.
  • A life that given to spirit empowered discipleship.

Only one life,

‘Twill soon be past;

Only what’s done

For Christ will last.[54]

Continue reading ““A Life Worth Living” – 2 Timothy 1:13-2:2″ →

Matt Capps Adoption, Biblical Theology, Calvary Baptist Church, Christian Theology, Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Theology

Being a Church That Cares for the Orphan

This post is an edited manuscript of the breakout session I led at Together for Adoption‘s regional conference in Winston-Salem on April 28th, 2012.

Introduction

“I remember the first time I walked into a church building and was struck by the number of families with adopted children. Even though I have multiple friends who were adopted, until that moment I had never seriously thought about adoption or the plight of the orphan. But there in the lobby were all these parents with children of different races. It was the first time adoption had been so visible to me. Clearly there was something different about this church. What was it?”[1]

It may not be a stretch to assume that the picture presented in this paragraph is what you desire for your local church, a place where the beauty of adoption is on full display through your church family. It has been rightly said that “The church of Christ is the most powerful force in the world.”[2] And when a church is engaged in orphan care the world is given a taste of the power of the gospel and a picture of the kingdom of God. Considering the power of the church and her call to provide a picture of God’s new society to a broken world, I believe it is important to develop a culture of orphan care “…where the spirit of God’s heart for the fatherless permeates the church with unmistakable power and clarity.”[3].

The Theological Motivation for Orphan Care

J.I. Packer once responded to the question “what is a Christian?” as follows: “…the richest answer I know is that a Christian is one who has God as Father.”[4] In fact, Packer argues that adoption is “the highest privilege that the gospel offers.”[5] What a powerful statement. This theological truth undergirds and empowers the whole enterprise of orphan care in the church.

First, we adopt and care for the orphan because God adopted us in Christ when we were spiritual orphans. As the people of God, we have been called and have received unmerited grace from God, who we now call Father. The good news of the gospel is that we, who were once spiritual orphans, have now been brought into the family of God as sons and daughters. Therefore, the gospel becomes our motivation to demonstrate what God has done for us vertically on a horizontal plain to the poor and neglected. “Apart from the gospel, the call for every church member to care for orphans makes no sense.”[6] It is apparent all throughout redemptive history that “God loves and defends those with the least economic and social power, and so should we . . . [He is] a God on the side of the powerless, and of justice for the poor.”[7] Orphan care provides the church a unique opportunity to model God’s care to the world around us.

Second, God has a passion for his glory to fill the earth[8], to be seen and delighted in by people from every tribe, tongue, and nation.[9] “The glory of God is made known most clearly through the church declaring and demonstrating the gospel.”[10] “The heart of the gospel moves the church to mission and deeds of mercy which have always been part of the Christian mission.”[11] This is clearly seen in the words of Jesus: “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself”.[12] The love of our neighbor compels us to care for the orphan, for they are our weakest and most needy neighbors.

Lastly, our hope of the end transforms our vision of the present. In one of his last books before his death, pastor theologian John Stott argued this point so clearly: “The church is supposed to be God’s new society, the living embodiment of the gospel, a sign of the kingdom of God, a demonstration of what human community looks like when it comes under his gracious rule.”[13] The church anticipates the day, in the new heavens and new earth, when the very word orphan will be wiped from the human vocabulary. There will be no orphans, no orphanages, only the family of God. If the church is to be a sign of that day, should she not provide a glimpse of kingdom values here and now? One of the most moving pictures of adoption I have read was by Oxford theologian Alister McGrath.

“Adoption is about being wanted. It is about belonging. These are deeply emotive themes, which resonate with the cares and concerns of many in our increasingly fractured society. To be adopted is to be invited into a loving and caring environment. Adoption celebrates the privilege of invitation, in which the outsider is welcomed into the fold of faith and love.”[14]

Is this not also a picture of the local church as Christ envisioned it to be? The family of God should welcome with open arms people of every tribe and language and people and nation.”[15] One of the most powerful ways to put the vision on display is by concrete example. Our teaching on orphan care should be clearly explained, yes, but it should also be demonstrated in life. We mirror this familial unity before a watching world. As God called the Israelites, “seek the welfare of the city where I have sent you into exile.”[16]

The Call to the Local Church for Orphan Care

We tend to romanticize the early church, though a quick read through the New Testament letters will show us that they, like us, were a group of broken sinners dependent on God’s grace. With that caveat I will say that the early church did cause quite a fuss when they cared for the orphans in the Greco-Roman world. As one sociologist noted:

“. . . Christianity served as a revitalization movement that arose in response to the misery, chaos, fear, and brutality of life in the urban Greco-Roman world . . . Christianity revitalized life in Greco-Roman cities by providing new norms and new kinds of social relationships able to cope with many urgent problems . . . To cities filled with orphans and widows, Christianity provided a new and expanded sense of family.”[17] The societal situation called for someone to take care of the orphans and the church responded. In that time; “It was common to expose an unwanted infant out-of-doors where it could, in principle, be taken up by someone who wished to rear it, but where it typically fell victim to the elements or to animals or birds. Not only was the exposure of infants a very common practice, it was justified by law and advocated by philosophers.”[18] It was the church who tracked the voices of crying infants in the streets at night, pulled them from the community garbage yards, brought them in, nourished them, and raised them as their own.

John Piper once said of missions, but I believe it applies to orphan care as well, that the church has three possible responses: go [adopt, foster, care for the orphan], send [support spiritually, materially, and financially others who do it], or be disobedient.[19] One must realize that some in your church family will adopt, some will foster. Some have been blessed monetarily and will be able to finance adoptions. There are some people in your congregation who will intentionally pray and provide other means of support to adoptive families. Some will go overseas and give their lives to orphans and the gospel. No matter what it looks like for each church, or even each member, the current orphan crisis calls for a response from the Church.

The Situation that the Church can Minister in

According to statistics there are roughly 163 million orphans globally.[20] In the United States alone there are more than 500,000 children in the U.S. foster care system. About 130,000 of them have been legally deemed orphans and are thus available to be adopted. From numbers alone I would argue that American churches could clean out the foster care system. I would even argue that Christians should be the one’s leading the movement of orphan care. Unfortunately, this has not been the case. In a recent survey, 52% of couples indicated they would turn to their local church for advice on adoption.[21] However, couples were twice as likely to turn to their local book store than to their church for help dealing with post-adoption issues.[22] Why is it important the Church lead the orphan care movement?

First, First, Christian families enable orphans to become a part of a unique family environment. According to early childhood development expert Karyn Purvis, one third of post institutionalized children transition seamlessly into their new families. Another third bring moderate concerns, while the latter third come into the family with such trauma histories that they carry potential damage to the family unit and it requires a strong intact marriage and family to maintain stability.[23] The church has a wonderful opportunity to transform the lives of orphans by providing them with what they need most – “a family, temporary or permanent, that will be committed to their welfare in every way possible, emotionally, physically, and spiritually.”[24] Orphan care advocates must acknowledge that orphan care is a lifelong process and a commitment to families should be consistent regardless of what may come. While orphan care is beautiful, it is also difficult. While engaging in ministering to the orphans and their forever families, “. . . honestly consider the needs, realities, and dynamics of these families as they expand. As the ministries grow the need for various support systems also increases because the culture of the church is evolving.”[25]

Second, our culture needs to see the unity of the family of God. Robert Peterson argues that “at a time when many predicted that bigotry would be a thing of the past, sadly, it is still very much alive. This does not bode well for an America that will be marked by even greater racial, economic, and age diversity in the years ahead.”[26] Furthermore, “because our age is characterized by bigotry, loneliness, and insecurity, we who live in it need the unity of the family of God, the fellowship of a heavenly Father, and the security that comes from knowing the Son of God.”[27] Even greater, “Our common family tie explains the wonderful phenomenon that every Christian experiences . . . language, culture and education may all be different, but a common bond . . . unites us as members of the same family. We have the same Father, the same Elder Brother.”[28]

Practical Steps to being a church that Cares for the Orphan

“Just as each church develops its own distinctive identity in terms of worship and fellowship, churches need to facilitate and support an environment of both adoption and caring for the orphans that is uniquely their own.”[29] Many people rely on the pastors or the more visible leaders to champion the orphan care ministry to the extent that it either rises or falls based on their leadership. I submit these words to you for consideration: “If you cannot move the culture of your church from the top down, be encouraged that many churches have had their cultures transformed by one couple or one person stepping out in radical, patient, and persistent faith.”[30] The ideal situation is that a church would have both pastors and congregants who are committed to orphan care ministry. Here are a few suggestions that may or may not apply to your context. As the church gathered and scattered:

  1. Pray about orphan care in public and in private.
  2. Develop study groups and fellowship gatherings to discuss orphan care.
  3. Host and support events that bring awareness to orphan care.
  4. Celebrate stories from within your church related to orphan care.
  5. Simply support orphan care ministries with passion.
  6. Ask your church to set aside Orphan Sunday once a year.
  7. When teaching call people’s attention to the need for orphan care, specifically as one speaks on general subjects such as: loving ones neighbors, missions, caring for the poor, hospitality, or the family. [31]
  8. Consider contacting an international orphanage that is not open to adoptions, you may be able to support them by sending teams to love and care for the kids, perhaps even build a facility.
  9. Gather with other churches and leaders in your community and start a conversation about orphan care.
  10. Connect with churches and organizations already engaged in orphan care in your area.
  11. Talk with your local department of social services and ask how you and your church family can help relieve the orphan crisis in your area.
  12. Consider doing something to fight child trafficking.

Concluding Thought

What I have learned most through orphan care, especially in the adoption of our son, is that God’s grace in adopting me as his son is so beautifully moving. Many times you will find that one of the side effects of engaging in orphan care is that your sensitivity to the theology of adoption becomes heightened, especially in prayerfully reading God’s word. I agree with Puritan minister Thomas Manton who once proclaimed “all of God’s children have the spirit of adoption in the effects, though not in the sense of feeling it.[32] He adds, but “the mature child of God . . . grows in the consciousness of his adoption and assurance through Word and Spirit”.[33] Every time I look at my own son, I am overcome with love for him and reminded of God’s love for me. As I read Scripture now and come across the words – orphan, son, father, adoption – I am stirred deep within my soul. My prayer is that so many others would experience this joy.

Continue reading “Being a Church That Cares for the Orphan” →