Jesus in Every Sphere of Life

In Colossians, Paul administers an antidote to the Colossian Christians who have been poisoned by a false teaching that diminishes Christ’s role in salvation and sanctification. What is this antidote? Just the most breathtaking picture of Jesus the Supreme Son of God we have in all of Scripture (Colossians 1:15–20). The cure for a false gospel and our propensity to legalism and/or licentiousness is seeing more clearly who Jesus is in all his incandescent glory as the Supreme Son of God who reconciles all things through the blood of his cross—and being completely captivated by him, treasuring him, loving him above all else. Only when we treasure Jesus will we actually walk in Jesus (Colossians 2:6). Where should we walk in Jesus you ask? We should walk in him in every sphere of life.

The overarching command Paul gives to the Colossians after displaying Jesus in all his radiant splendor is “walk in him” (Colossians 2:6). Paul then begins to apply this command through a series of instructions that apply to different spheres of life. The structure of Paul’s letter reveals these different spheres. In short, our walk in Jesus begins with our personal union with him, which is intrinsically and intimately linked to our corporate union with him, and expands outward in a series of overlapping spheres. As a whole, we see the following progression: Our walk in Jesus applies to (1) our personal life, (1a) our corporate life in the church, (2) our home life, (3) our formal relationships, and (4) our life in an unbelieving world.

 

Walk in Jesus Personally and Corporately

First, in Colossians 2:7–3:17, Paul applies the command to walk in Jesus to one’s personal unity with Jesus and personal purity (holiness), both of which encompass right belief (gospel fidelity) and action. And, likewise, Paul applies the command to walk in Jesus to the local church’s corporate unity in Jesus and corporate purity, both of which again encompass belief and action. Both spheres, personal and corporate, connect intimately. God renews us as individuals into the image of his Son through our personal union with Jesus. And God renews the church, his body, which is made up of individual members united together because of their common union in Jesus. Therefore, God binds our personal renewal and holiness as individuals with our corporate renewal and holiness as the church (Colossians 3:9–11). We must recognize that the natural and normative context of our personal sanctification is the local church. So, if we find ourselves not walking in Jesus in our personal lives, our intimacy and walk in Jesus as it relates to our life in the local church will suffer. And, if we find ourselves disconnected from a local body, our personal walk in Jesus will suffer. And if either of these is the case, there will be a trickledown effect to every other sphere of our life. Therefore, our walk in Jesus will first apply to our personal pursuit of unity and holiness as individuals and as members of Christ’s body, the church.

 

Walk in Jesus at Home

Second, in Colossians 3:18–20, Paul applies the command to walk in Jesus to the home. It’s easy to see how these spheres continue to overlap. Our union with and holiness in Jesus should directly impact our family life. Here, Paul offers particular ways in which walking in Jesus in the sphere of our home should manifest. But the big takeaway is that our walk in Jesus isn’t only personal and it doesn’t stop at the church doors. Our walk in Jesus should carry over and touch our homes and families.

 

Walk in Jesus in Formal Relationships

Third, in Colossians 3:22–4:1 Paul begins to apply the command to walk in Jesus to our formal relationships. Much could be said about the inherent injustice and sinfulness bound up in any system of human slavery. Suffice it to say, while we must be careful to not import our modern ideas of slavery from our different personal contexts into the text, we still must recognize that though first century Greco-Roman practices of slavery were complex and not monolithic, they nonetheless were a horrid manifestation of the sinfulness and fallenness of man. Furthermore, Paul does not endorse it, and he even encourages availing oneself of freedom (1 Corinthians 7:17–24; esp vv. 21 and 24). But here, Paul aims at something else. He applies one’s walk in Jesus to one’s formal, hierarchical relationships (whether they are one under authority or one in authority)—even those that are unjust. For the purpose of this post, the important truth we glean is that our walk in Jesus must carry over into relationships with analogous dynamics where we are either in authority or under authority so that “Whatever [we] do,” in both just and unjust contexts, we do for the Lord and in knowledge that (1) he will bring justice and (2) he is the ultimate authority (Colossians 3:23; 4:1).

 

Walk in Jesus in an Unbelieving World

Fourth, in Colossians 4:5–6, Paul applies the command to walk in Jesus to our existence in and interaction with an unbelieving world. Paul says, “Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (Colossians 4:5–6). Thus, our walk in Jesus must expand out beyond ourselves, beyond our homes, beyond our relationships, and radiate into the lives of those who do not walk in him.

 

So Where Should We Walk in Jesus?

Where should you start walking in Jesus, Christian? Paul tells us in Colossians.

Ask yourself: “Am I walking in Jesus in my personal holiness? Am I seeking to put sin to death?” Or, “Are there still particular besetting sins that I keep hidden in the dark? Are there sins that I continue to embrace?” Start here: Walk in Jesus by pursuing personal holiness and embracing your unity, your identity with him.

And, ask yourself, “Am I walking in Jesus in the local church? Am I a committed member of a local body?” Or, “Am I hopping from church to church? Am I more of a consumer in the church rather than a serving member?” Walk in Jesus by walking in unity and holiness with a local body.

And, ask yourself, “Am I walking in Jesus in my household? Am I honoring my spouse? Am I disciplining my children in love and exemplifying Jesus to them?” Or, “Am I foregoing my privilege of being a gospel witness within my home?” Walk in Jesus by bringing Jesus and the gospel to bear in your home.

And, ask yourself, “Am I walking in Jesus in my formal relationships, even in unjust situations? Am I working unto the Lord first and foremost? Do I respect and honor those in authority?” Or, “Do I work for the eyes of man and undermine authority or disrespect others? Do I lord my own authority over others and treat them unjustly?” Walk in Jesus by bringing your faith to bear in your formal relationships.

And, ask yourself, “Do I walk in Jesus toward outsiders? Do I measure my words and seek to make them thirsty for the truth of the gospel by what I say?” Or, “Do I sway with the prevailing winds of culture or of whatever context I find myself in?” Walk in Jesus by being a gospel witness to those outside of him.

Remember, before you can walk in Jesus, you must treasure him. Then you will know where to walk in him. You will walk in Jesus in every sphere of your life.

A Look at “The Gospel: How The Church Portrays the Beauty of Christ” by Ray Ortlund

How does rich gospel doctrine translate into rich gospel culture within the local church? What does that look like? In The Gospel: How the Church Portrays the Beauty of Christ, Ray Ortlund seeks to answer this question. This book is part of the 9Marks series of books that aims to serve the local church by providing “theological” and “practical” books on a variety of local church-related topics.[1] The hope of the series is to “combine careful biblical examination, theological reflection, cultural consideration, corporate application, and even a bit of individual exhortation” (11). Ortlund’s contribution delivers on these very hopes. Here I offer a brief overview of (1) the purpose of the book and (2) its first three chapters.

 

Ortlund’s Purpose

Ortlund’s purpose for the book is explicit both in the title and the introduction. That is, Ortlund aims “to show how Christ puts his beauty into our churches” (19). He does this by digging deeply into the concept of “how the gospel can shape the life and culture of our churches so that they portray Christ as he really is, according to his gospel” (19). Ortlund’s book is helpful because it addresses a very real issue for local churches — translating gospel doctrine into gospel culture.

First, Ortlund orders priorities. That is, before a local church can ever have a rich gospel culture, it must first fully embrace rich gospel doctrine. This is because gospel culture is downstream from gospel doctrine. Gospel culture springs from gospel doctrine. Thus, if rich gospel doctrine is lacking, gospel culture will be lacking as well. Sure, the culture may be welcoming but ultimately, without gospel truth and right understanding, the culture will be, as Ortlund says, “sentimental and cowardly” (22). Such a church culture cannot stand against the winds of sinful, worldly culture. Rather, the secular cultural winds of the world will sweep up the gospel-doctrineless church culture so that, in the resulting swirl, church culture and secular culture become virtually indistinguishable. In other words, the church will look like the world. Ortlund sums it up simply: “Without the doctrine, the culture will be weak” (21). But the gospel is countercultural to our world. This is what makes it salty and illuminating. It is different. And as much as the world may tout acceptance and tolerance, it actually does not do ‘different’ or ‘countercultural’ very well. Indeed, it can be hard for a church to hold on to rich gospel doctrine in an increasingly hostile worldly culture. But it is vital. Our very faith depends on it. And, as hard as holding fast to gospel doctrine can be, as Ortlund points out, “it’s even harder to create a gospel culture” (22).

That’s right. It is possible to be a church that embraces orthodox gospel doctrine, but still have a culture that is decidedly gospel lite. In such cases, the culture actually reduces the gospel to merely an impersonal, intellectually stimulating pursuit. Such an approach that embraces only the knowledge of the head transmutes the gospel from the person of Jesus to mere propositions and definitions, effectively bankrupting it. Instead of treasuring the person of the gospel, Jesus Christ, we treasure only the assertions, propositions, concepts, etc. of the gospel. So, while the articulation of gospel doctrine might be on point, a church culture can end up wielding that doctrine like a sledgehammer, which is not ideal for building but excellent at demolition work. But the gospel does both. It tears down to build up. It wounds to heal. It is truth with love. Ortlund notes, “Truth without grace is harsh and ugly” (21). Such a culture is cold, weak, hypocritical and unloving. Therefore, Ortlund notes “Without the culture, the doctrine will seem pointless” (21). However, when rich gospel doctrine gives rise to rich gospel culture and the two work in concert, the church thrives: “When the doctrine is clear and the culture is beautiful that church will be powerful” (21).

 

Overview of Ortlund’s First Three Chapters

Ortlund unpacks the gospel in three spheres: what the gospel means for you personally (“The Gospel for You”, Chapter 1), what the gospel means for the Church corporately (“The Gospel for the Church”, Chapter 2), and what the gospel means for all creation (“The Gospel for Everything”, Chapter 3). At the end of these first three chapters, Ortlund points out how each of these facets of the gospel informs cultural formation. First, he highlights the personal reality of the gospel.

Gospel Doctrine: “The Gospel for You”

In Chapter 1, Ortlund details the personal reality of rich gospel doctrine. God in his infinite love saves individuals through his Son Jesus. “For God so loved the world, that he gave his only Son that whoever believes in him should not perish but have eternal life” (John 3:16) (21). This is how God saves his people. This is how God saves you. Ortlund notes, “The massive love of God calls for more and creates more than mild agreement…Real belief takes us into Jesus Christ…we find in him our all…We gladly lose ourselves in who he is for desperate sinners” (33). Therefore, Ortlund writes, “When I believe into Christ, I stop hiding and resisting. I surrender my autonomy” (33). This personal reality of the gospel naturally gives rise to a corporate reality of the gospel, and therefore, a cultural reality.

Gospel Culture

The gospel doctrine of our individual salvation creates a gospel culture in the local church of sacrificial love and brotherly affection. Ortlund notes, “Now here is the beautiful church culture called for by that doctrine: ‘Beloved, if God so loved us, we also ought to love one another’ (1 John 4:11)” (36). This means a gospel culture in a local church will be marked by the loving pursuit of and care for our brothers and sisters in the body. But it also means a gospel culture will be marked by the willful surrender of ourselves to the pursuit and care of our brothers and sisters in the body. Gospel culture is not one of isolation. God saves individuals for covenant community in the local church. Therefore, we give ourselves to the ministry of loving our brothers and sisters as Christ loved us, and we give ourselves to the ministry of our brothers and sisters who seek to love us with the love of Christ. As Ortlund notes, “we give up our aloofness and come together to care for one another in real ways, even as God wonderfully cares for us” (37).

Gospel Doctrine: “The Gospel for the Church”

In Chapter 2, Ortlund highlights the corporate reality of rich gospel doctrine by pointing to two miraculous gospel realities: unity and purity.

Unity

First, through the gospel, Jesus creates a people, the church. By virtue of our individual union with Christ, we are united with all Christians across the centuries. However, we express, participate in, and even build upon that unity by literally gathering as and being members of local churches. Ortlund notes, “the unity of the church becomes our actual experience in the unity of a church” (40), and “It is only in a church that we are members of Christ and of one another, moving forward together like a well-coordinated body (1 Cor. 12:12–27)” (40).

Gospel Culture

A local church’s gospel culture is marked by beautiful unity (I’ve adapted this language of “beautiful” from Ortlund’s language regarding a church culture marked by holiness quoted below). From the outside looking in, the world hopefully sees in the gathering of the local church diverse peoples that have no earthly reason to be together. But we gather and commit lovingly to one another as the local church in order to participate in, display, and build upon the reality of our union with one another by virtue of our union with Christ. And as this unity endures over time through blessings and trials or through joys and suffering, it only grows in beauty. This gospel culture of unity, then, becomes a profound gospel witness to the world.

Purity

Secondly, through the gospel, Jesus purifies his people, the church. Certainly, as the church we continue to struggle with and fight sin. But the promise of the gospel is that we are and will be holy. Ortlund hits on this by noting several passages. We are at once washed clean, sanctified, and justified before God (1 Corinthians 6:11). Simultaneously we are called to ever-increasing holiness: “but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15–16). We are to be more and more fitting to the gospel call on our lives (2 Thessalonians 1:11–12). And the gospel promise it that God will sanctify the church, his bride, completely (Ephesians 5:26; 1 Thessalonians 5:23–24).

Gospel Culture

A local church shimmers with holiness. That is, gospel culture in the local church should be “marked,” as Ortlund asserts, “by a beautiful holiness” (48). A rich gospel doctrine fully recognizes and fully embraces our perfectly righteous standing before God because of Jesus. Simultaneously, a rich gospel culture recognizes our perpetual weakness and sinfulness in this life. But rather than permitting us to go on sinning that grace may abound (Romans 6:1), a rich gospel culture, as Ortlund notes, “teaches us to think: ‘I’m no good at this. I do fail and fail and fail. Therefore, the promise of Christ is what matters, He will make me holy as he is holy, for his own glory. I will believe the gospel and I will put my trust in the mighty love of Christ” (48). And, I would add, we act upon that promise. In other words, a gospel rich culture promotes and cultivates the continual pursuit of greater purity in our lives through confessing and repenting of sin in light of Christ. We “lay aside every weight, and sin which clings so closely” and we “run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith” (Hebrews 12:1).

It is in this type of honest, transparent, Christ-clinging culture, beautiful unity and beautiful purity, shine forth through present and former weaknesses. And the world takes notice (49).

Gospel Doctrine: The Gospel for Everything

In Chapter 3, Ortlund describes the full scope of a rich gospel doctrine as it relates to all creation. He reminds us that creation as we know it has a trajectory — “The Bible’s story starts here: ‘In the beginning, God created the heavens and the earth’ (Gen 1:1). It ends here: ‘Then I saw a new heave and a new earth’ (Rev. 21:1)” (51). Through the gospel, God is making and will make all things new. That is, as Ortlund points out, “this universe, this present heaven and earth, will be renewed. God will restore this creation that he made, owns, and loves—this creation where we ourselves feel at home” (56). Therefore, God will fix all broken things and right all wrongs—“Who will put an end to war? Who will defeat Satan? Who will bring justice to the nations? Who will repair the damage and wreckage from all our sins? He will—our King, who reigns even now from his throne of grace, to whom be glory forever” (61–62).

Gospel Culture

This rich gospel doctrine gives rise to a gospel culture in the local church of resilient sturdiness amidst the trials and tribulations of life. This type of gospel culture recognizes that we are but exiles on this earth who are looking for a heavenly country, a city whose designer and builder is God, the city that is to come (Hebrews 11:10, 13, 16; 13:14). Therefore, gospel culture is marked by robust hope in future, real, tangible promises even in the midst of suffering now. As Ortlund says, “It creates churches of bright, resilient, rugged hope. It creates churches that face life as it is and are not defeated” (62). A gospel culture can truly rejoice always with prayerful, thankful hearts in all circumstances (1 Thessalonians 5:16–18).

 

Parting Thoughts

I’m thankful for Ortlund’s labors here and the wisdom he offers in this book. Let us be exhorted to this end—DGCC, let us be a local church that ever finds our footing on and clings lovingly to rich gospel doctrine, and let us be a local church that shines and shimmers with beautiful gospel culture.

 

[1] Ray Ortlund, The Gospel: How the Church Portrays the Beauty of Christ (Crossway, 2014).

All Are One in Christ Jesus

[Small groups are one way we live out and express the unity we have in Jesus. As we encourage each of you to become part of a small group this fall, consider this devotion on Galatians 3:28, based on a sermon preached in 2007. You can listen to the audio of that sermon via this link.]

When Beth and I joined Nairobi Baptist Church in Kenya in the summer of 1983. we became part of a small group led by Som Dass, chairman of the elders and a Kenyan of South Asian origin. This was quite a different group from any we had been a part of previously. It was incredibly diverse:

  • Black Africans, White Africans, Asian Africans;
  • Kenyans, Zimbabweans, Ghanaians, Ugandans, Australians, Brits, and us (the only Americans);
  • Those who had grown up Anglican, Baptist, Catholic, Pentecostal, and animist;
  • Empty-nesters in their 60s, parents with teens, parents with young kids, and us, the youngest (we were 25 and 27, and Beth was pregnant with our first).

In other words: A group of people who would never have come together for any other reason – except that we were one in Christ. Underline that: NOTHING ELSE would have brought those people together. We had NOTHING in common – except Jesus Christ.

Over the 18 months we were part of that small group, we developed friendships, becoming close in a number of ways. But our unity in Christ predated our friendship. There was a supernatural unity forged by the Holy Spirit.

Being part of that group was a privilege. A tremendous privilege: To see the unity in diversity that IS the church. We were one. With all our differences, we were one body.

This is what our text describes: A people of incredible diversity united in Christ, made one in Christ:

“But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Galatians 3:25-28).

We are all sons of God through faith. We are all one in Christ Jesus, having all been baptized by the Holy Spirit, having all put on Christ, having all become sons of God and thus heirs of Him. This is central to the Gospel.

As amazing as this truth is to us today, it was even more amazing when Paul wrote Galatians. For at that time, many Greek men would thank the gods that they had been born a human and not a beast, a Greek and not a barbarian, a free man and not a slave, and male rather than female.

In contrast, Paul says: Whether you are Jew, Greek, barbarian, slave, free, male, or female: If you have faith in Christ, you are blessed in Him and ONE with all believers.

But what does it mean to be one?

This verse has been a frequent point of controversy in recent years, especially with regard to gender issues. We thus need to consider both what this verse does NOT mean AND what it means.

“One in Christ” Does Not Mean:

First, being one in Christ does not mean that we abolish all distinctions

There is not a blending of all races resulting in some amalgamation of them all. In Christ we are one – even as we maintain distinctions. For in the eternal state we maintain our ethnic identities:

“a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Revelation 7:9)

How did John know they were from different tribes and nations? They maintained their distinctions! They differed from each other! They were ONE, they were a unity – but they were a unity made up of great diversity.

Christ does not abolish our distinctions

Second, being one in Christ does not mean that we abolish all roles

In recent years, this verse has been used by some to argue that there should be no role differences between men and women: “Look! The verse says, ‘There is no male and female.’ So must have the same roles in marriage and in the church.”

But this verse does not discuss roles in society or even roles in the church. Paul addresses those topics elsewhere, and is clear: Ephesians 5 teaches that husband and wife are one, and, within that unity, that there is biblical headship and submission. Similarly, 1 Timothy 2 teaches that within the unity that is ours in Christ, there is an authority structure in the church.

Third, being one in Christ does not necessarily mean we feel close to each other

Feeling close to each other is good, is biblical, is indeed something to strive for. But Paul doesn’t say, “You will all feel like you are one in Christ Jesus.” He doesn’t say, “You groups who have hated each other now will never have a dispute.” Indeed, in the New Testament we see strife on occasions between different cultural groups (for example, Galatians 2 and Acts 6).

Instead, diversity in culture leads to diversity of expectations for one another that can lead to tension and friction. There are times we are in fact one when we don’t feel like we are one. But the absence of feelings does not negate the unity the God has created in Christ.

Finally, being one in Christ does not mean we are one with every person who calls himself a Christian

As Galatians 3:26 says, we are sons of God through faith. And this isn’t just being in some general sense a “person of faith,” or even saying, “Lord, Lord” to Jesus. This is faith in the Christ of the Gospel: A holy God created man for His glory. Yet man failed to live up to that purpose. Instead we despised God, seeking joy and satisfaction elsewhere. But God sent His Son Jesus to die on the cross to pay the penalty for our sins. And the benefits of that death are available to all who respond in faith, saying, “I deserve Your punishment. Save me by the blood of Christ, my only hope.”

Anyone who doesn’t believe that is not in Christ, and is not one with believers – regardless of what label they might put on themselves.

Remember, throughout the book of Galatians Paul is arguing against his opponents who are preaching another gospel – which is no gospel at all. His opponents call themselves Christians. But Paul says that “gospel” does not lead to salvation. Paul even says those who preach such a false gospel are accursed. So surely Paul is not saying, “It doesn’t matter what you believe; just be sincere, have faith, and then you will be one in Christ Jesus.”

“One in Christ” means:

Here are five implications of our being one in Christ. We’ll begin with the flip side of the previous point:

First, being one in Christ means we are one across some differences in doctrine

All are one who are in Christ, who are saved by grace through faith in Christ. Thus we are one – whether we feel like it or not – with some with whom we have disagreements about important matters. Matters such as: baptism, the Lord’s Supper, election, gifts of the Holy Spirit, church polity, and many others. On some of these issues, we may end up separated organizationally. But we can still be one in Christ across organized churches.

The final point above stressed the need to avoid the error of ecumenism, thinking doctrine doesn’t matter. This point stresses the need to avoid the error of fundamentalism, exalting relatively minor points of doctrine to the point of division.

John Newton addressed this beautifully in a letter to a friend engaged in doctrinal controversy:

“If you account him a believer, though greatly mistaken in the subject of debate between you, the words of David to Joab concerning Absalom, are very applicable: “Deal gently with him for my sake.” The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly. The Lord bears with you likewise, and expects that you should show tenderness to others, from a sense of the much forgiveness you need yourself. In a little while you will meet in heaven; he will then be dearer to you than the nearest friend you have upon earth is to you now. Anticipate that period in your thoughts; and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever.”

Second, being One in Christ means there are no “Lone Ranger” Christians

Remember the legend of the Lone Ranger: A man in the wild West, outside the community, on his own, who rides into town to deal with evil people – and then disappears, once again isolated.

Some Christians think of salvation in those terms: “God saved me! Hallelujah! I have Him, so I don’t need anyone else.” Yes, God saved you as an individual – but He saved you IN CHRIST. He made you ONE IN CHRIST with all other genuine believers. You are reconciled to God in Christ AND in Christ you are put in relationship to other believers. As Paul says in 1 Corinthians 12:20-21

“As it is, there are many parts, yet one body. The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.'”

Third, being one in Christ means we all have equal access to God

In the world around us, access to desired goods and services is not equal. Whether you have access to good health care, good jobs, good housing, and a good education depends on the country you are born in as well as your family, your language, and your race. Or consider acceptance into a social group. Often we must wear certain clothes, speak a certain lingo, be of a certain age, style our hair in a certain way, or we are not accepted. Not cool. Not cultured.

Most religions think of access to God in the same way: We only have access if we are of a certain ethnicity or if we behave in a certain way.

But Paul says: Everyone has access to God through faith in Jesus Christ! There is no distinction!

  • Jew or Gentile, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Slave or free, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Male or female, the message is the same: Believe in the Lord Jesus Christ and you will be saved

No group, no individual, has an inside track to God. All come the same way: Humbly, in repentance.

Fourth, being one in Christ means there is no difference in our position before God

We’ve just discussed our access to God. Access has to do with how we initially come into a relationship with God. This point – our position – has to do with our status once we are in relationship to Him.

Think of it this way: On an international flight, passengers are divided into coach, business class and first class.

  • In coach, passengers are crammed together, the seats barely recline, luggage is stuffed around your feet, and the person seated next to you may end up sleeping on your shoulder.
  • In business class, there are wider seats, more recline, space for luggage, and better food.
  • In first class, the seats fully recline, the food is excellent, and the flight attendants pamper you.

All passengers are on the same airplane. Yet their positions differ considerably.

Not so in our relationship to God. There are no first class Christians or coach Christians. Oh, we have different roles, responsibilities, and gifts within the church. But our position before God is the same: We are saved by grace through faith; we are in Christ; we are heirs of God. The benefits we reap come from Christ’s righteousness, not ours; our position is dependent on His work, not ours. That’s why there is no difference in position: His merit is credited to all who are in Him. So there is no difference in our position before God.

Finally, being one in Christ means we are really one in Christ

That is: our essential unity does not depend on our behavior. We are really one– whether we live it out or not.

  • Paul does not say: “There should be neither Jew nor Gentile.” He says, “There is neither Jew nor Gentile.”
  • He does not say, “There should be neither slave nor free.” He says, “There is neither slave nor free.”
  • He does not say, “Aim to be one in Christ.” He says, “You are all one in Christ.”

This is a central point in Galatians: Salvation is not about you living up to a set of rules, becoming good enough on your own to earn the privilege of entering God’s presence. Salvation is about being in Christ, having the Holy Spirit in you. And if that has happened – you are one with all other believers.

So in conclusion, let’s ask:

Do you live as One?

On the basis of the spiritual unity that is really ours, Scripture commands us to act like we are one: “You are One – so live like it!”

So I ask you: Among believers:

  • Do you live as one with regard to race? When you meet another believer, are you equally likely to invite that person into your home, regardless of race?
  • Do you live as one with regard to economic status? When you meet another believer, are you equally likely to invite that person into your home, regardless of dress, of employment, of class?
  • Do you live as one with regard to country of origin? When you meet another believer, are you equally likely to invite that person into your home, regardless of native country?

Or ask that question with respect to age, or physical fitness, or music preferences.

Broaden the idea now:

Do you care about your brothers and sisters in Christ – those who are one with you in Christ – around the world? Do you care about those who suffer from war, disease, and persecution? Do you live as if you are one with them?

Brothers and sisters: The unity in Christ we have in diversity is beautiful, wrought by God for His glory. You are living that out – live it out more and more – through small groups and in thousands of other ways.

We are one in Jesus – by His grace, may we live like it.

 

Dealing With Trials in Marriage

[By Carrie Vaughns. Carrie gave this devotion at Angela Otchere’s bridal shower on August 25. ]

“Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” – James 1:2-4

I’m sure many of us have heard sermons related to James 1:2 when James said to ‘count it all joy’ when we encounter trials. Typically, those sermons focus on the “joy” part. But what is ever said about the “when” part?  Notice that James doesn’t say “if” you meet trials. He says ‘WHEN you meet trials’. And then he follows that up by saying ‘trials of various kinds’. So in other words, you MOST DEFINITELY will face ALL types of trials in this life. And in marriage with two sinners in covenant relationship with each other for better or worse, for richer or poorer, in sickness and in health, til death do they part, the trials will be multiplied. So Angie: with this being said, I felt it would be good to talk about how best to prepare, before the trials in marriage come.

  • ELIMINATE “NEGATIVE THINKING” – When trials in marriage come our way, it’s very easy to entertain a negative thought, it’s very easy to justify a bitter attitude, and it’s very easy to harden our hearts toward our husbands. Those of us here who are married know exactly what I’m talking about. It’s not like we pray for negative thoughts and bitter attitudes towards our husbands. In the spur of the moment when the trial rears its head, these thoughts and attitudes just pop up out of nowhere! And if they aren’t dealt with, they could lead to hardness of heart, long term hardship and marital strife, and enmity against our husbands. But praise God that we have a remedy in scripture. In 2 Corinthians 10:5, Apostle Paul tells us to “take every thought captive to the obedience of Christ”. Take EVERY single thought captive. Are we filling our minds and hearts with the Word of God or with ideas that are destructive?  Are we looking to apply biblical principles to everyday circumstances, or do we choose worry or condemnation as our default response?
  • CHECK YOUR PRIDE AT THE DOOR – Pride and insecurity form the root of many struggles in marriage. They manifest themselves in a number of ways: an unyielding desire to be right, not wanting to lose face with my spouse or others, a reluctance to admit needing help or wise counsel, a refusal to look at my own inadequacies and inconsistencies. Proverbs 16:18 says “Pride goes before destruction, and a haughty spirit before a fall.” When the heart is filled with pride, you will fall over and over and your marital struggles will increase more and more. We must always be examining our hearts; we must always pray and ask the Holy Spirit: Are there areas in our hearts that stubbornly refuse to bend to the Lord’s instruction due to pride? Also, constantly ask yourself: “Am I trusting the accountability partners God has placed in my life when they see a red flag that needs my attention?”
  • FORGIVE AND APOLOGIZE FREELY – Piggybacking off the pride theme from the last point: everyone in this room has at one time or another struggled with pride because our hearts can be very prideful. Pride causes us to not want to admit and apologize when we sin and causes us to not want to forgive and move on when we’ve been sinned against. So therefore, in marriage we have to LEARN how to apologize quickly and forgive our spouses. The ability to forgive and apologize is absolutely VITAL in marriage because when you have two flawed sinners living life together under one roof day in and day out, you are going to sin against one another. Over and over and over. So, you’ve got to be able to admit and apologize when you sin against your husband and you’ve got to be able to forgive and move on when he sins against you. And how do we do this? By being humble. Scripture tells us in James 4:6 ‘God opposes the proud but gives grace to the humble.’ As we grow in humility, we will grow and learn to forgive when we’ve been sinned against and to admit, apologize, and repent when we’ve committed sin.
  • HONOR YOUR SPOUSE WITH YOUR WORDS – Always seek opportunities to honor, build up, and praise your husband because God has entrusted a lot of responsibilities to him as the head of the home and the leader of the family. He has a lot on his plate and he’ll need constant encouragement because this is not an easy path that God has called him to walk. However, there will come times in your marriage when you’ll have to confide in someone about issues, problems, and struggles that you and your husband are going through. And sometimes there may be things that are discussed that will cause your husband to be put in a negative light. While Scripture teaches us to seek wise counsel (Proverbs 12:15), it also warns us that, “a gossip goes around revealing a secret, but a trustworthy person keeps a confidence” (Proverbs 11:13). It is wise to choose a small group of trusted advisors for accountability and counsel. However, failing to guard what you say about your husband to others (especially if it’s negative) is not wise at all.
  • SUBMISSION and UNITY – Ephesians 5:22 says, “Wives, submit to your own husbands, as to the Lord.” Pastor John Piper describes biblical submission like this: “Submission is the calling of a wife to honor and affirm her husband’s leadership, and to help carry it through according to her gifts.” As wives, we are to come alongside our husbands and to honor and affirm their leadership. We are also to make them feel appreciated, admired, respected and loved. It may sound easy but it can be quite challenging to do, especially in those moments when he’s not leading well and not loving you well. But that’s the call for us wives. And the beauty of the call is that our Sovereign God calls us to it and He provides us wives with sufficient grace to live it out. Our husbands get the encouragement, we get the joy, God gets the glory.
    Along with submission is unity. Two become one; you are equal with him. He is your ally, not your enemy. Theologian Matthew Henry beautifully describes marital unity like this: “The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.”

Angie, these are just some things that I wanted to share with you as you get closer to the big day. Three weeks from today, you and Rob will say “I do” and commit to each other for life. And praise God that many of us will have the privilege of witnessing that! But rest assured, the marriage trials WILL come. So get ready. Hopefully there are things from this devotion that will help you prepare for them. And even though you have an adversary who hates marriage and would like nothing more than to see you fall from the trials and to try to separate what God has joined together, you serve a Sovereign God who loves you and Rob unconditionally and is faithful to uphold and sustain you through any trial and tribulation that you will face. May the Lord bIess you and keep you, sister!

An Excellent Wife Who Can Find?

Friday September 29 marks 40 years since our first date.  Beth and I were students at Davidson. I had been in Kenya from January to August; Beth had been in Europe spring term, then worked in Shenandoah National Park during the summer. That year she lived in Mt Mourne, off campus. After cross country practice that Thursday, I drove out to her house; we mixed and kneaded bread, leaving it to rise while we went for a walk in the woods nearby (now Lowes corporate headquarters).  Returning, we baked the bread, made a salad, ate the first of thousands of wonderful meals together, and then looked at slides from Kenya and discussed what that trip meant.

When most of my friends asked me about Kenya, they wanted a five minute response. I was frustrated with that – the time in East Africa had affected me profoundly, and I was sorting through how I had changed. Beth, on the other hand, wanted a several hour response. She asked questions. She listened. She talked about how Europe and Shenandoah had affected her.

Five weeks previously my girlfriend of over two years had broken up with me. I had rather enjoyed dating just for fun in the intervening weeks, and was in no way looking for another serious, long-term relationship. But as I drove home that night I knew: Either Beth and I were not going to keep seeing each other, or this would be a serious relationship. And I couldn’t imagine not seeing her.

I just about destroyed the relationship right at the beginning. A few days after our first date, while walking down Main St, I ran into a girl I had dated a few times. We started going the same direction – and she took my hand. I was uncomfortable, but I had not yet said anything to her about Beth, and that didn’t seem the time or place to talk. So we were holding hands, and Beth drove by. I didn’t see her. She did see me – us – but wondered, was that really Coty? Beth decided to forget about it.

Two years and three months after that first date, we were married. That’s how I found an excellent wife.

At the time, I did not even know how to describe an excellent wife biblically. My conception of marriage was quite a mishmash of popular culture, marriages I had seen, and not-well-thought-out ideas about partnership and equality. But in God’s grace, He put the two of us together, made the two of us one on December 29, 1979, and has since washed us with the water of the Word, strengthened us by His Spirit, and nourished us through each other.

“Charm Is deceptive and beauty is fleeting, but a woman who fears the Lord is to be praised” (Proverbs 31:30). So let me turn to praise:

Beth, your outer beauty is fleeting only in the sense that everything in this world is passing away. In forty years, there has rarely been a time when I did not think you were the most beautiful woman in the room. Thank you for the attention you pay to your health, to your physical condition – and thank you for the many runs, hikes, and rides we have done together.

But your inner beauty is beyond compare. Even in Davidson days, an older man said of you, “She is so gentle – and yet so strong!” Those words characterize you time and again. You have displayed your strength in six births, after traffic accidents, in emergency room visits, when I have let you down, and when others have hurt us. And you have shown your gentleness to our children and grandchildren, to weeping friends, and to a hurting husband.

Naturally God graced you with these traits. Supernaturally He expanded and extended them, in calling you to Himself, in gracing You with His Spirit, in implanting in you a deep love for Him. He enabled you to be as He is in the world (1 John 4:17), to show not only your natural gentleness and strength, but to point to His gentleness, His strength, His forgiveness, His love, His goodness. And you display Who He is daily, hourly – whether through teaching a refugee woman to sew, helping your parents build a walkway, or laughing with your children about our foibles.

Thank you for helping me to see our unity, and for being my ally in the fight to maintain and deepen it. “They are no longer two but one flesh. What therefore God has joined together, man must not separate” (Mark 10:8-9). As you know, in Anna Karenina, Leo Tolstoy says of Levin and Kitty (in the middle of a fight!), “He could not now tell where she ended and he began.”  Just so with us. Our lives are intertwined, molded together – not in an unhealthy codependency, but, strengthened by our Lord, complete in Him, together we miraculously picture the unity of Christ and His Church. What a privilege to do that together with you.

Beth, you are far more precious than rubies. I love you with all my heart. Should God grant us another forty years together, I will be blessed above all men.

Jesus’ Last Evening: Love One Another

Tonight we remember the last evening of our Lord’s life. Recall the key events and statements that lead up to Jesus’ arrest:

  • Jesus washing the disciples’ feet
  • The prophecy of a betrayal by one of the Twelve
  • The Last Supper, and the institution of the Lord’s Supper
  • The New Commandment: That they love one another as He has loved them
  • The prophecy of Peter’s denial
  • “I am the Way, the Truth, and the Life”
  • “Whoever has seen Me has seen the Father”
  • “If you love Me, you will keep My commandments”
  • “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing”
  • “You did not choose me, but I chose you and appointed you that you should go and bear fruit”
  • “The hour is coming when whoever kills you will think he is offering service to God.  And they will do these things because they have not known the Father, nor me.”
  • “If I do not go away, the Helper will not come to you. But if I go, I will send him to you.”
  • “In the world you will have tribulation. But take heart; I have overcome the world.”
  • “This is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.”
  • “The glory that you have given me I have given to them, that they may be one even as we are one,  I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”
  • “I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”
  • Gethsemane: “Not My will, but Yours be done.”
  • To Judas: “Would you betray the Son of Man with a kiss?”

Over the centuries, many Christians have seen the New Commandment –  “Love one another as I have loved you” – as the theme that integrates all these events and statements. (For this reason, many call this evening Maundy Thursday, from mandatum, the Latin word for “commandment” in John 13:34.) With that in mind, consider how much we learn about love through the highlights above:

  • Love is humble and serves
  • Love is loyal, and never betrays
  • Love is forgiving and forbearing
  • Love warns and speaks even hard truths when that will be good for the other
  • Love gives up all for the loved ones
  • Jesus’ love encourages us and empowers us through the Helper to become like Him and to fulfill His work
  • Love sends us out
  • Love warns of division and opposition
  • Love points others to the only source of all good, the Father Himself
  • Love makes clear there is only one way to the Father
  • Love emphasizes our weakness to accomplish anything apart from Christ in us
  • When we love Jesus, we rejoice to obey Him
  • The loving, humble Jesus says that to know Him and the Father is eternal life
  • Love unifies us so that our very unity might bear witness to the One Who loves

We can say more. The disciples who heard Jesus speak and act out these truths then taught others the New Commandment and its implications. The Apostle Paul highlights the commandment also. Here is a complete selection of verses in the New Testament that use the Greek word for “one another” in reference to some or all followers of Christ. Negatively, we are told not to:

  • Pass judgment on one another
  • Put a hindrance in another’s way
  • Divide one from another
  • Provoke or envy one another
  • Lie to one another
  • Seek revenge on one another
  • Speak evil of one another
  • Grumble against one another

Instead, positively we are to:

  • Encourage one another
  • Honor one another
  • Live in harmony with one another
  • Pursue peace with one another
  • Welcome one another
  • Show hospitality to one another
  • Instruct one another
  • Greet one another
  • Serve one another
  • Bear one another’s burdens
  • Bear with and forgive one another
  • Do good to one another
  • Speak the truth to one another
  • Be kind to one another
  • Submit to one another
  • Count others more significant than yourself
  • Consider one another, how to stir up one another to love and good works
  • Confess sins to one another
  • Pray for one another
  • Know that we have fellowship with one another – that is, we are teammates for a common purpose

So on this “New Commandment Thursday,” I encourage you to meditate on these Scriptures and to reflect on this summary list of what loving one another means. May God be pleased to make us “increase and abound in love for one another and for all . . . so that he may establish [our] hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:12-13).

 

Questions for Elders

(We will install Karl Dauber as an elder this Sunday, following the unanimous vote in his favor at our members meeting of  20 January. These are the questions we will ask him, and two questions we will ask the congregation. Over the years, we have edited and added to the questions used by our friends at Capitol Hill Baptist Church.)

Do you reaffirm that the God of the Bible is the one and only true God, eternally existent in three Persons, Father, Son, and Holy Spirit?

(In a time of much doubt about the reality and character of God, we must stand firm on this most central point.)

Do you reaffirm your faith in Jesus Christ, the second Person of the Trinity, the Head of the Church as your Lord, Savior, and Treasure?

(That is: Do you believe in Jesus as your Master, who has a right to control your entire life? Do you believe in Him as your Savior, the only One who can pay the penalty for your sin and grant you entrance into God the Father’s presence? Do you see Jesus as your Treasure, worth more than all the world has to offer?)

Do you believe the Scriptures of the Old and New Testaments to be the Word of God, totally trustworthy, completely sufficient, fully inspired by the Holy Spirit, the supreme, final, and only infallible rule of faith and practice?

(We as elders acknowledge that we thus have no authority over what we as a church believe – faith – and what we as a church do – practice – except as we guide this congregation to follow God’s Word. We also admit that to put any other authority on an equal standing with Scripture is effectively to put that other authority over Scripture.)

Do you sincerely believe that the covenant and the Statements of Faith of this church contain the truth taught in the Holy Scriptures?

(Similarly, our covenant and Statements of Faith have derivative authority: we as elders affirm that we believe they are useful summaries of the truths of Scripture. But they have no authority apart from Scripture.)

Do you promise that if at any time you find yourself out of accord with anything in the Statements of Faith or covenant, you will on your own initiative make known to all the other elders the change which has taken place in your views since your assumption of this vow?

(Churches have frequently gone astray when following leaders who have gone astray. And many leaders have not been open concerning their doubts about the truths of Scripture. Elders here affirm that should their beliefs change, they will make that known – and therefore resign, unless the other elders and the church as a whole agree that the truths of Scripture are better stated in a different way.)

Do you promise to submit to your fellow elders in the Lord?

(Hebrews 13:17 holds for elders as well as for the rest of the congregation. This doesn’t mean that one elder always gives in to what the other elders desire. But elders should have an inclination to work as a team, a desire to be unified, a willingness to hear from others and to be persuaded by them. We don’t come together each representing part of the congregation and fight it out for our private subset of the congregation; each of us is working for the good of the entire body.)

Is it your desire, as far as you know your own heart, to serve in the office of elder from love of God and a sincere desire to promote His glory in the Gospel of His Son?

(That is, are you serving in this position for your own glory or for God’s glory?)

Do you promise to be zealous and faithful in promoting the truths of the Gospel and the purity and peace of the Church, whatever persecution, criticisms, opposition or discouragement may arise?

(All elders will face opposition – sometimes from outside the church, sometimes from loved ones within the church. An elder must be aware of the certainty of future opposition, and he must be prepared to continue to serve faithfully despite opposition. Similarly, discouraging circumstances and events will happen to every elder, and he must be prepared to continue the labor despite the discouragement.)

Will you pursue and strive for unity of this church, committing yourself humbly to a ministry of biblical peacemaking and reconciliation?

(An elder must be humble, gentle, bold and resolute in pursuing confession and repentance in himself and the flock. Restoration and reconciliation of fellowship with God and fellow believers within the flock must be an essential priority.)

In dependence upon Jesus Christ’s redemptive work in your life and by the power of the Holy Spirit, will you strive to love your wife as Christ has loved you and gave Himself for you?

(Elders are to be examples in all aspects of their lives; marriage is the area Satan is most prone to attack, and where, conversely, God can be most glorified by our faithful example.)

Will you be faithful and diligent in the exercise of all your duties as elder, whether private or public, and will you endeavor by the grace of God to adorn the profession of the Gospel in your manner of life, walking with exemplary piety before the congregation?

(That is: Are you going to walk the walk and not just talk the talk? “Piety” is not a word we use frequently these days; it refers to a godward orientation of one’s life, a respect for God that pervades all of one’s thoughts and actions. Who is equal to this? None of us, except by the grace of God.)

Are you now willing to take personal responsibility as an elder by God’s grace to oversee the ministry and resources of the church, and to devote yourself to prayer, the ministry of the Word, and the shepherding of God’s flock, in such a way that Desiring God Community Church and the entire Church of Jesus Christ will be blessed, built up, and protected against false teaching and division?

(Here we lay out the responsibilities of the elders: Prayer, the Word, and shepherding/pastoring the flock. As elders fulfill these three responsibilities, the entire Church is blessed.)

Questions to the Congregation:

Do you, the members of Desiring God Community Church, acknowledge and publicly receive this man as an elder – a gift of Christ to this church?

(Who is the Giver of this gift? God Himself! He is the One who raises up elders, not the existing elders and not the church. God equips men and raises them up to serve in this capacity. So praise God for your elders!)

Will you love him and pray for him in his ministry, and work together with him humbly and cheerfully, submitting to him and giving him all due honor and support in the leadership to which the Lord has called him, that by the grace of God you may accomplish the mission of the church, to the glory and honor of God?

(This is a wonderful summary of the responsibility of the congregation to the elders. How we need your prayers; how we covet your love. And note what happens when the congregation rightly loves, prays for, and submits to her elders: The church fulfills its purpose – glorifying God. May God be pleased to glorify Himself through this church as the elders and the congregation work together by His grace.)

 

 

True, Joyful Community in Diversity

Beth writes today on her blog about the true, joyful community she witnessed after church this Sunday, looking around at the people from nine different language groups and various ages and ethnicities loving each other.  Here is a sample of what she observes and gives thanks for:

  • Twenty-something young men who love, encourage, tease, laugh with, play soccer with, teach Sunday School to, and just generally enjoy the teen guys at church.
  • Our precious Congolese teen girls, three sisters, here on a visit from Raleigh and the happy news that they are moving back.
  • A Chinese man sitting at a table with an American man poring over Bible and sermon notes.
  • An elderly African American couple, bulwarks of this little church, who have been away traveling and were back and receiving lots of hugs and warm “welcome home’s”.

Read the whole thing – and rejoice in our Savior whose death and resurrection free us from the sins that separate us, and unite us in one Body for His glory.