This is the latest sermon from a series I am preaching at Fairview Baptist Church.
This is the second sermon in a series on the Parables of Luke from Fairview Baptist Church, Apex
On Sunday we began a new series on the Parables of Luke at Fairview Baptist Church.
This is not a list of books published in 2017 (though some were), it is a list of books that I read in 2017.
As a pastor, I usually read 3-4 commentaries for each sermon series I preach (6 series in 2017). In order to narrow the list, I will set the commentaries aside.
This is a list of (somewhat) recently published books that had a profound impact on my own spiritual formation and philosophy of ministry. It’s also a list of books that I would recommend to my pastor friends. Click on the title to view it on Amazon.com.
Eswine helped us see that pastoral work keeps requiring our surrender to small, mostly overlooked things over long periods of time. As a pastor, I was never meant to know everything, fix everything, and be everywhere at once. That’s Jesus’ job, not yours.
You Are What You Love: The Spiritual Power of Habit by James K.A. Smith
Smith has long argued, in the tradition of Augustine, that who and what we worship fundamentally shape our hearts. Too often we do not realize the ways our hearts are being taught to love rival gods instead of the One for whom we were made. Smith not only argues that worshiping in a local church is central to the heart of Christian formation and discipleship, he also suggests several practices for shaping the Christian life. This book is a popularized version of the arguments Smith made in his 2009 book Desiring the Kingdom.
How to Think: A Survival Guide for a World at Odds by Alan Jacobs
Have you ever wondered how much the herd mentality affects your thought life? Perhaps, our hostility toward one another is not based on facts, but on a desire to be included in a particular group. Professor Jacobs digs into the nuts and bolts of the cognitive process, offering hope that each of us can reclaim our mental lives from the impediments that plague us all.
The Pastor: A Memoir by Eugene Peterson
In this work, Peterson traces his journey of discovering of what it really means to be a pastor. As always, Peterson challenges conventional wisdom regarding church marketing, CEO pastors, and American Christian consumerism by presenting a simple, faith-based description of what being a minister means today. He urges us to pay attention to God, and to one another.
Making Sense of God: An Invitation to the Skeptical by Tim Keller
We live in the age of skepticism, where so much faith is placed in reason, progress, and emotion that one might wonder: why should anyone believe in Christianity? In this follow up The Reason for God (2009), Keller explores what role can faith and religion play in our modern lives.
Faith Speaking Understanding: Performing the Drama of Doctrine by Kevin Vanhoozer
In this book, Vanhoozer argues that theology is not merely a set of cognitive beliefs, but is also something we do that involves speech and action alike. In order to illustrate his point, he uses a theatrical model to explain the ways in which doctrine shapes Christian understanding and forms disciples. According to Vanhoozer, disciples need doctrinal direction as they walk onto the social stage in the great theater of the world.
The Way of the Dragon or the Way of the Lamb: Searching for Jesus’ Path of Power in a Church that Has Abandoned It by Jamin Goggin and Kyle Strobel
Why do so many pastors implode under the spotlight? Why do modern-day churches become so entangled in growing their brand that they lose sight of their true purpose? Because, according to Goggin and Strobel, Christians have succumbed to the temptations of power and forgotten Jesus’ seemingly contradictory path to power – giving it up. This book paints a richly biblical vision of power through weakness.
Union with Christ: The Way to Know and Enjoy God by Rankin Wilbourne
The gospel answers life’s most foundational questions about identity, destiny, and purpose. Union with Christ is a central gospel metaphor for understanding what it means to live in Christ and actually become like Him. According to Wilbourne, nothing is more practical for living the Christian life than grasping this reality!
I am currently preaching through the book of 1 Timothy at Fairview Baptist Church. This morning we examined the qualifications of pastors/elders and deacons from 1 Timothy 3:1-13. During this particular sermon, I argued the following:
“Based on Scripture, I do believe it’s possible for women to serve as deacons in some settings.”
This statement flowed from an exegetical study, and a willingness to reexamine my own assumptions, presuppositions, biases, historical understandings, and personal filters. I am conservative in my theology. To some people, a statement like the one above is often associated with moderate or liberal Baptists.
Therefore, I would like to explain why I believe this can be the case from Scripture, and then consider how church context plays into the discussion.
The Biblical Evidence
There are basically two schools of thought. Good conservative Bible-believing scholars and pastors differ on this complex issue. Therefore, I think we should be careful by approaching it with wisdom and grace.
In 1 Timothy 3:8-13 Paul lays out the qualifications for deacons. In general, I would argue that deacons provide leadership in the service-oriented and administrative matters pertaining to the physical needs of the church (Acts 6:1-4). This is important for the qualifications listed in 1 Timothy 3:8-13, in the sense that deacons serve in areas like finances (1 Tim. 3:8), administration (1 Tim. 3:12), visitation (1 Tim. 3:11), and meeting to the needs of the church family (Acts 6:1-4).
In reference to women serving as deacons, the debate centers around verse 11 and its surrounding context, namely, does Paul mean deacons wives, deacons along with their wives, or women serving as deacons? Consider a few translations:
- “In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything” (NIV).
- “Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things” (ESV).
- “Wives, too, must be worthy of respect, not slanderers, self-controlled, faithful in everything” (CSB).
- “Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things” (NASB).
One of the first things you will notice is that the text, depending on the version, translates this verse as “their wives”, “wives too”, or “women”. First, the pronoun “their” is actually not in the Greek, the original language of the New Testament. Some Bible translators argue that it is implied, but it’s certainly not explicit. Therefore, we must admit there is some ambiguity here. Even still, it is very possible that the best translation for verse 11 is not “their wives”, but wives or women. It seems that Paul is referring to women in general or married women (wives).
Some have argued that Paul is referring to deacons as a married couple (male and female) serving together in this office. Both husband and wife could inevitably be involved in the deacon ministry to some extent and, therefore, needed to be of good Christian character. However, the absence of the pronoun “their” (as in “their wives”) makes this interpretation less likely.
The second thing to notice is the adverb “too” or “likewise”. This is important for the context. The argument is, Paul begins by addressing deacons in general, switches the attention to women in verse 11, and then to men in verse 12 (one woman man, the leader in the home), and back to deacons in general in verse 13. Paul used the word “too/likewise” in order to transition from talking about elders in verse 7 to talking about deacons in verse 8. Paul then used this same word “too/likewise” in verse 11 to transition into talking about wives or women. The more natural reading of the original language is first pastors/elders (men) likewise, to deacons likewise.
Third, why does Paul not give qualifications for pastor/elders wives? After giving specific responsibilities for male elder’s in the home (1 Timothy 3:1-7), why is there no mention of their wives?
Fourth, some may argue that based on Acts 6:3, deacons should only be men. That is because the text reads “select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.” Acts 6:1-6 records the choice of “the seven” to diaconal service. While it does not use the technical term and noun “deacon” for their status or work, it surely provides the background to and informs the content of the New Testament office of deacon. (The Greek verb from which we get the English word deacon, to serve, is used in 6:2.) The question is, should we read this passage as descriptive of the early church or prescriptive for all churches? If we read it as prescriptive, then how does one deal with Romans 16:1, where the word often translated deacon is used of Phoebe (a woman)? Phoebe is referred to as a “servant of the church” (a specific church), which would seem to point to a diaconal role. Moreover, the description of her ministry in Romans 16:2 fits well with the type of ministry associated with New Testament deacons.
Fifth, the qualifications for deacons do not require the “ability to teach” (1 Timothy 3:2), which is a requirement given to men as pastor/elders. To be clear, I believe that the pattern of the New Testament presents the case pastoral ministry is limited to men (1 Timothy 3:2; Titus 1:6). That is much easier to argue than the case for deacons as men only. Even the Baptist Faith and Message (2000), the conservative standard of doctrine for Southern Baptist Churches makes this clear, arguing that the “…scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.”
The Contextual Considerations
Depending on what tradition you were raised in, you’re probably already inclined to lean toward a specific position regarding women as deacons. However, this should not be decided from our preference or tradition; it’s up to the Word. Personally, I believe that God’s word is authoritative. As the Baptist Faith and Message (2000) reads, “The Holy Bible was written by men divinely inspired and is God’s revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter.”
Yet, even while we agree that the Word is the final authority, the Word is not entirely clear or explicit in this instance. While one’s tradition may lean towards a certain understanding, conservative biblical scholars are on both sides of this issue. What is clear? The primary focus of deacon ministry is centered on the service-oriented and administrative tasks primarily related to the physical needs of the church, allowing the pastors/elders (called men) to be fully devoted to the spiritual needs of the church. This is why I argued, “…it’s possible for women to serve as deacons in some settings.”
Why the qualifier “some” settings? In many Southern Baptist churches, the deacons serve as quasi-elders or a board of directors. In these cases, the deacons play a significant leadership role in the church that blurs the lines between pastor/elder and deacon. In these cases, I would argue that women should probably not serve in a deacon capacity. In other cases where the men serve as pastor/elders, and the role of pastor/elder and deacon is clearly differentiated, I think women can and should serve as deacons. Even if your church holds to deacons as men only view, I would challenge you to consider how women are serving the body. I would be willing to bet (no, I don’t gamble), many of the women are already serving in a deacon-like manner.
The central issue here, and how we answer the question, should women serve as deacons, must be shaped and limited by the word of God. All of us would recognize that we approach the word of God with assumptions, presuppositions, biases, historical understandings, and personal filters. There are Southern Baptist Churches that limit the role of deacon to men, there are other Southern Baptist Churches that have men serving as elder/pastors, and both men and women serving as deacons. This is why it is important to consider the context of the church, and why humility, openness, and community become so important in discussions like these.
- My friend Pastor Jeff Medders has also written about this issue with several quotes from leaders in the modern church and church history.
- If you would like to examine both sides, I would encourage you to read “40 Questions On Deacons and Elders” by Benjamin Merkle.
- Also, consider John Hammett’s “Biblical Foundations for Baptist Churches” for good discussion on the textual evidence and Baptist history. Dr. Hammett comes to different conclusions but admits this is a complex issue.
- Regarding this particular passage (1 Timothy 3), see Andreas Köstenberger’s commentary on 1-2 Timothy and Titus. Also, see his book Women in the Church.
- Lastly, there is a good discussion between several Southeastern Seminary professors on this issue here.
I recently joined a podcast called “The Front Pew” with Chris Griggs and Ben Rudolph. The podcast is a conversation between three pastors in North Carolina about life, ministry, church and mission as they see it…from the front pew.
This past episode, we discussed the importance of reading and offered a list of books to read over the summer. Here is our list.
The Christian Life
- Matt – You Can Change, Tim Chester: http://amzn.to/2raPZle
- Ben – Dynamics of Spiritual Life, Richard Lovelace: http://amzn.to/2r6syOT
- Chris – Counterfeit Gods, Tim Keller: http://amzn.to/2sHRklk
- Matt – Progressive Covenentalism, Wellum and Walker: http://amzn.to/2sHKcFP
- Ben – The Cross of Christ, John Stott: http://amzn.to/2s8tOBb
- Chris – Delighting in the Trinity: http://amzn.to/2sIeKqQ
- Matt – The Trellis and the Vine: http://amzn.to/2rG0aSk
- Ben – The Church as Movement, Woodward: http://amzn.to/2sHBNC7
- Chris – The Prodigal Church, Wilson: http://amzn.to/2rav8hJ
- Matt – The Pastor, Peterson: http://amzn.to/2rarogk
- Ben – The Starfish and the Spider: http://amzn.to/2rFNB9p
- Chris – The Reformed Pastor: http://amzn.to/2s0FyEH
- Matt – Decisions Points, Bush: http://amzn.to/2sI0xdl
- Ben – Undaunted Courage, Ambrose: http://amzn.to/2s8AqPW
- Chris – Dual with the Devil, Collins: http://amzn.to/2rFRECI
- Matt – The Pickwick Papers, Dickens: http://amzn.to/2sjISvi
- Ben – The Cave and the Light: http://amzn.to/2sHXcuQ
- Chris – Man Hunt, Swanson: http://amzn.to/2rFRZ8s
Take up and read!
I have always found C.S. Lewis’s short essay, “Three Kinds of Men,” from a collection of his essays helpful (Present Concerns, pp. 9-10).
There are three kinds of people in the world.
The first class is of those who live simply for their own sake and pleasure, regarding Man and Nature as so much raw material to be cut up into whatever shape may serve them.
In the second class are those who acknowledge some other claim upon them—the will of God, the categorical imperative, or the good of society—and honestly try to pursue their own interests no further than this claim will allow. They try to surrender to the higher claim as much as it demands, like men paying a tax, but hope, like other taxpayers, that what is left over will be enough for them to live on. Their life is divided, like a soldier’s or a schoolboy’s life, into time “on parade” and “off parade,” “in school” and “out of school.”
But the third class is of those who can say like St Paul that for them “to live is Christ.” These people have got rid of the tiresome business of adjusting the rival claims of Self and God by the simple expedient of rejecting the claims of Self altogether. The old egoistic will has been turned round, reconditioned, and made into a new thing. The will of Christ no longer limits theirs; it is theirs. All their time, in belonging to Him, belongs also to them, for they are His.
And because there are three classes, any merely twofold division of the world into good and bad is disastrous. It overlooks the fact that the members of the second class (to which most of us belong) are always and necessarily unhappy. The tax which moral conscience levies on our desires does not in fact leave us enough to live on. As long as we are in this class we must either feel guilt because we have not paid the tax or penury because we have. The Christian doctrine that there is no “salvation” by works done to the moral law is a fact of daily experience. Back or on we must go. But there is no going on simply by our own efforts. If the new Self, the new Will, does not come at His own good pleasure to be born in us, we cannot produce Him synthetically.
The price of Christ is something, in a way, much easier than moral effort—it is to want Him. It is true that the wanting itself would be beyond our power but for one fact. The world is so built that, to help us desert our own satisfactions, they desert us. War and trouble and finally old age take from us one by one all those things that the natural Self hoped for at its setting out. Begging is our only wisdom, and want in the end makes it easier for us to be beggars. Even on those terms the Mercy will receive us.