The Trinity

In Jeremiah 13:23 the prophet, after telling Judah they will face judgment from a northern enemy, addresses the topic of repentance. Yet rather than calling them to make a 180 degree turn from the immoral, disobedient direction they are going, the point he makes is that he knows they will not repent because they can’t. Sin has become a strong part of their nature, who they are. Here is the way he says this (literally): “Can the Sudanese change his skin or the leopard his spots? In the same way, you are able to do good, as disciples of evil.” Jeremiah’s point is that the inhabitants of Judah are as capable of doing good as the Sudanese person is of changing his skin color or the leopard getting rid of his spots. Doing evil has become who they are. Literally, he says they are “disciples of evil.” In the Hebrew mind, a disciple becomes like the teacher (Luke 6:40). The inhabitants of Judah, through the constant training and catechism of evil, are transformed into the same image. 

 

What Jeremiah 13:23 reminds us of is that someone or something (or both) will disciple (or catechize) us and/or our children through sheer repetition. Our task is to catechize intentionally self and family so that we become more and more like Jesus Christ (2 Cor. 3:18) and not like the world system that opposes God (1 John 2:15-17). This is why we are currently encouraging you to think through and memorize The New City Catechism. 

 

With this reminder of its importance in mind, we now come to the third question: “How many persons are there in God? Answer: There are three persons in the one true and living God: the Father, the Son, and the Holy Spirit. They are the same in substance, equal in power and glory.” Though the Bible does not use the word, “Trinity,” it very clearly teaches it, and highlights its importance. Let’s see how this is so.

 

What Trinity Means

The word Trinity means tri-unity. In other words, it means that God is one in three. 

 

To start, God is always and at each moment, He has always been, and always will be three persons. As the catechism says, “There are three persons in the one true and living God: the Father, the Son, and the Holy Spirit. They are the same in substance, equal in power and glory.” The Father is fully God, yet He is not the Son or the Spirit. The Son is fully God, yet He is not the Father or the Spirt. The Spirit is fully God, yet He is not the Father or the Son. 

 

Next, we must see that though God is three persons, He is only one God, as the catechism affirms: “the one true and living God.” 

 

Even more important than what Trinity means is that the Bible teaches it. Here are just a few examples. 

 

The Bible Teaches The Doctrine of The Trinity

Luke 3:21-22 highlights that God is three persons, distinct from each other, and God is always and at one and the same time three persons: “Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased.” (emphasis added)

 

In Matthew 28:19 Jesus commissioned us with these words and, in the process, shows that God is one God (one name) and yet three persons: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit….” (emphasis added)

 

In Paul’s closing prayer of blessing for the Corinthians in 2 Corinthians 13:14, we see the three persons doing and being only what the one God can do and be: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” (emphasis added)

 

These are just three of many examples we could give, yet they are enough to make the point that the Bible Teaches God has always been, is, and always be at all times and at each moment one God in three persons.

 

Of course many of us might think, “That’s all nice, but does this really matter?  Isn’t this a doctrine that only scholars care about?” Let’s answer this.

 

The Doctrine of the Trinity Is Important

There are a number of reasons this is important. 

 

1. This is who God is and God takes delight in us knowing who He is and what He is like (Jeremiah 9:23-24).

 

2. The only way that God can be eternally and at His very essence love (“God is love.” 1 John 4:8), is to be a Trinity. If God is only a one person God, He would have had no one to love until He created and so could not have been love in His very essence for eternity.

 

3. The Trinity shows God has always been at His very essence a Father, the “begetter” (1 John 5:1). The ultimate Word or communication to us from and about God is the Son (John 1:1, 14, 18; Heb. 1:1-3) and the Son reveals to us that for all eternity the first person of the Trinity has been Father (John 1:14; 3:16) and this means that he is one who “begets,” who gives birth, who gives life (Dt. 32:18; 1 John 5:1). This shows that at the very core of His being God is one who gives true and full life, who overflows with good and love. 

 

4. Related to number three is that the Father has always and eternally overflowed with, He has radiated out with His glory, embodied in the Son (Hebrews 1:3), which shapes how God overflows to create the world and to express His love in its most intense way through the love that saves sinners (John 3:16; Romans 5:6, 8; 8:28-39). This love has always been present in the Father and Son’s love for each other (John 17:24), which has been poured out among them by the Spirit (Romans 5:5).

 

5. The Savior, in addition to being fully human, had to be fully God, which means a triune God is important. He had to be God since God ultimately is the Redeemer or Savior of man (Isaiah 43:3; Jonah 2:9), most likely no mere man could have undergone the eternal wrath of God in that short period of time as a sin-offering (2 Cor. 5:21; 1 John 2:1-2), and the sacrifice and the priest offering the sacrifice had to be without sin (Rom. 5:12-19; Hebrews 9:1-14; 10:1-22)—and deity safe-guarded his sinlessness (Lk. 1:35). The Savior also had to be man since He was taking the place of sinful humans as the perfect man (Rom. 5:12-19; 1 Tim. 2:5; Heb. 2:5-18; 9:1-14). To have a Savior who is fully God and fully man demands the reality and teaching of the Trinity behind it. 

 

6. The Bible tells us that the Trinitarian God, the one who has been in community as the three persons of the Trinity for all eternity, created man in His image (Genesis 1:26; 5:1-2; 9:6; James 3:9). This sets the stage or us to see we are meant to be individuals who are also community beings. What is more, we are alike and different. 

 

7. The Bible teaches us that God is eternally happy (1 Timothy 1:11) and that he does all things at some level out of his pleasure (Pss. 115:3; 135:6). Most often in Scripture pleasure, happiness, and joy are spoken of as radiating out of one’s being, but also in response to others. As a result, God’s eternal happiness and pleasure would relate to His being eternally a God of love as a God in community (Father, Son, and Holy Spirit)—each person giving pleasure to the other persons. 

 

8. The Bible tells us that the Trinity is the model for how God created man and woman (different to be in marital union, that is, one (1 Corinthians 11:3). When we come to see what the Bible teaches about the persons of the Trinity being equal in value, glory, power, and significance, having different main roles, and each person sharing in all the works of the Trinity outwardly, what significance do all these truths have for how we should approach marriage?

 

9. Seeing the beauty of God is a great desire of the godly (Psalms 27:4; 96:6) and, as can be seen in the above teaching about the Trinity, we can conclude we see God’s beauty in the Trinity.

 

Joyfully Seeing God's Beauty In The Trinity With You,

 

Tom

 

Our Only Hope In Life And Death

In Matthew 6:19-21 Jesus gives us an important lesson in hope without using that word. He says, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.” 

 

There are two reasons Jesus gives for His disciples to lay up treasures in heaven and not on earth: First, what or whom we are trusting for our treasure (our hope for happiness) other than God directs the heart in that same direction and away from God. Second, earthly treasures are not lasting, but heavenly treasures are. In other words, they are a better investment and reflect a better object of hope. 

 

What Jesus teaches here reveals that whatever we put our hope in other than God is a poor replacement for Him. Is your hope in your house and never allowing change to your familiar setting? There will come a day you must leave that home for the last time, in a family member’s car to the assisted living center, in an ambulance to the hospital, or in a hearse to the funeral home. Is your hope your physical ability and health? Someday they will be in your rearview mirror. Are you placing your hope in your vocation? Your working days are numbered. 

 

There is only one hope that we have in life that is certain and lasting, since it goes beyond death, and that is to know that we have eternal life through Jesus Christ and we have a true relationship with God (John 3:16; 1 John 1:3, 7).

 

This is the focus of the first question and answer of The New City Catechism, which reads: “What is our only hope in life and death?  Answer: That we are not our own but belong, body and soul, both in life and death, to God and to our Savior Jesus Christ.”

 

“Our only hope in life and death” speaks of the only ultimate object of hope that is certain and cannot be taken away. Standing behind the statement that, “We are not our own but belong, body and soul, both in life and death, to God and to our Savior Jesus Christ,” is the awareness that the history of redemption and the Scriptures are organized around covenants that God makes with people that show He has committed Himself to be their God and for them to be His people, belonging to Him (Ex. 6:7; 19:4-6; 29:45; Lev. 26:12; Jer. 7:23; 11:4; 24:7; 30:22; Ezekiel 11:20; 14:11; 36:28; 37:27; 2 Cor. 6:16; Rev. 21:7).

 

The idea of covenant also highlights that God chooses, saves, and transforms His people by His sovereign grace. When a person has truly trusted in Jesus Christ as their Savior, this means they are objects of God’s sovereign grace and love, which assures us of a certain future and eternity. This, then, is the point of this first question. Paul words the truth this way in Romans 14:7–8: "For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s."

 

The New City Catechism follows the Heidelberg Catechism (1562) in both including this question and answer and placing it first. It is not hard to see why. This is one of the most important questions we can ask and answer, and to settle in our own life. Make it your ambition to live by and in line with the truths communicated here. We belong to Him and He is committed to us. As such, the final words of Psalm 23 provide unequaled comfort: “Surely goodness and steadfast love shall hotly pursue me all the days of my life, and I will dwell in the house of the LORD forever.”

 

Joyfully catechizing with you,

Tom

The Use Of Catechisms: An Introduction

Over the past nine years I have encouraged the use of The New City Catechism (hereafter NCC), which debuted in 2017. This catechism derives from both the Westminster Shorter Catechism (1647, hereafter WSC) and the Heidelberg Catechism(1563). The NCC is more useful for contemporary users since it has only fifty-two questions (as opposed to the one hundred, seven of the WSC), its length makes it possible to memorize and/or to go through in one year, it has a free app that also makes it easier to use, the app can be put in children’s mode and used with younger readers, and it gives a great overview of the key doctrines of the Bible. 

 

Professing Christians who have been in Evangelical churches any time at all may think it odd that anyone is encouraging the use of a catechism.  There is not only a prejudice against such tools, but a great deal of misunderstanding.  Many conclude, “Catechetical instruction is one of those religious hoops to jump through in cold, sterile congregations!”[1]  Like any tool, a catechism can be misused and sometimes is.  However, this does not negate their helpfulness if utilized properly—namely to ground a person in the basics of the gospel and the Scriptures.

 

The lack of biblical and theological understanding among the Church today is well documented.[2]  Part of this stems from a misunderstanding of grace, one which suggests we should exercise easy belief (mere mental assent) in Jesus Christ as Savior and then try to stay away from study as far as we can, lest we become legalistic and/or make our Christianity something less than a relationship.  It is almost as if the less we know, the more we can claim, “Hey, it’s all about a relationship with Jesus!” The lack of biblical literacy also stems from the fact that the contemporary Church has made little use of theologically substantive training materials that can aid believers to grow in the grace and knowledge of Jesus Christ.  

 

Catechisms are just such a tool. They are designed to root and ground children, new saints, and inquiring unbelievers in the basics of the faith and the gospel. In fact, since it was so common in the early church for those who had professed faith in Jesus Christ eventually to turn away from their profession, catechisms were developed to help the person “decide if he still wanted to submit to Christian baptism and gave the church opportunity to discern (as far as human observation can do this) the genuineness of his, or her, conversion…. This use of catechisms served as a safeguard for the purity of the church.”[3]

 

The term catechism is taken from the Greek word katecheo, which means “teach” or “instruct”. To catechize “simply means to teach Biblical truth in an orderly way.  Generally, this is done with questions and answers accompanied by Biblical support and explanation.”[4]  Catechetical instruction is not something done only in Roman Catholic or cold liberal churches.  In fact, it was one of the factors which enabled the Reformation of the 16^th-17^th centuries to remain on solid footing and to spread successfully.[5]

 

The use of the NCC fits in our church since we are a church serious about having a biblical, experiential knowledge of God, we value making disciples, and we value parents equipping their children for the Christian life. This tool helps with each of these values. 

 

Because of all this, I will take us through the NCC in my newsletter articles over the next year. There may be occasional weeks I will break from this and write on something else. But for the most part I will write on one question and answer a week.  

 

My prayer is that God will use these articles in your life, the life of your children, and the lives of those whom you are discipling. I also pray that He, His Word, and the truth of the gospel, will be opened up in new and fresh ways for your delight in Him and for His glory.

 

Joyfully Catechizing With You,

 

Tom Barnes

 

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[1] Tom J. Nettles, Teaching Truth, Training Hearts: The Study Of Catechisms In Baptist Life (Amityville, NY: Calvary Press, 1998), 15, draws attention to the reality many evangelicals are suspicious of catechisms.

 

[2]For example, David Wells, No Place For Truth (Grand Rapids: Eerdmans, 1993), 4, wrote:  “I have watched with growing disbelief as the evangelical Church has cheerfully plunged into astounding theological illiteracy.”

 

[3] Nettles, Teaching Truth, 16.

 

[4] John Piper, A Baptism Catechism (Desiring God Ministries), 1. He lists Acts 18:25; 1 Corinthians 14:19; Galatians 6:6 which all use the verb katecheo to speak of biblical instruction. 

 

[5] Nettles, Teaching Truth, 17.

Praying For Pastors/Elders

Church, I am writing this article with my own self-interest in mind. I would like to encourage you to pray for me and all our pastors/elders at the church. This guidance for prayer arises from glorious encouragement given to pastors in Jeremiah 3:15-19. 

 

In Jeremiah 3:1-14 the prophet clarifies that Judah has been unfaithful toward and treacherous against God, following in the footsteps of her sister, the northern ten tribes of Israel. Yet, this tone changes with 3:15-19, where it is prophesied that in the future God will save a remnant and enable them to be faithful to Him and so will experience covenant blessings. 

 

It is in these four covenant blessings found in this passage we discover the joyous message for pastors that can guide us in praying for them.

 

1. God will give faithful pastors in the future. 15

In verse 17, the phrase, “at that time,” speaks of the time of the New Covenant (cf. 30:3; 31:1) that includes a work of God’s Spirit in the heart to transform His people more fully and powerfully, so they have more of an ability to please God (Jer. 31:31-34; Ezek. 36:25-27). This is the very New Covenant Jesus ratified with his blood (Luke 22:20). We read in verse 15, “And I will give you shepherds after my own heart, who will feed you with knowledge and understanding.”  

 

What Jeremiah is prophesying is that in the time of the New Covenant (the period we now are in) the empowerment that comes through the rich pouring out of the Holy Spirit upon us and His continual indwelling of us, leads to two outcomes that are different than what Judah experienced from her shepherds during the days of Jeremiah.

 

To start, these New Covenant shepherds (in other words, pastors) will be “after My own heart,” says God. This means that these pastors will want to please God (1 Samuel 13:14; Psalm 143:10) by following God’s will and seeking to carry out their ministry in a way that delights God. 

 

Under the New Covenant, Christians are empowered to serve God faithfully and fruitfully. This not only includes Christians at large, but Jeremiah singles pastors out in this prophecy. Does this mean that they will always do what is right, will be perfect, and always see wonderful outward success?  No. It does mean that God will supply every need of pastors (Phil. 4:19) to preach faithfully, to remain steadfast and patient when people oppose them (Gal. 5:22; 2 Thes. 3:5), and to find comfort when they face temptations to give up (2 Thes. 2:16-17). 

 

Note what else is promised in this verse: “And I will give you shepherds…who will feed you with knowledge and understanding.”   The shepherds God promised to give will shepherd according to knowledge and so as to give knowledge about God through His Word and, with this knowledge, the insight as to how to live out the knowledge. This does not mean that pastors/elders can be passive in their preaching ministry and God will just fill them with His knowledge. As Paul said to Timothy in 2 Timothy 2:7: “Think over what I say, for the Lord will give you understanding in everything.” Pastors/elders must study and work to understand Scripture, but to do it all along the way relying upon the grace of God in Jesus Christ to understand and to help others apply Scriptural truth. 

 

I am so comforted and encouraged by this prophecy. God has promised centuries ago to empower His pastors in the New Testament Church to do everything to which He calls them. Additionally, He tells us elsewhere (Eph. 2:10) that we are His workmanship, created in Christ Jesus, for good works, which God prepared beforehand that we (yes, also pastors!) should walk in them.” 

 

Pastors can preach the Word boldly, courageously, and by trust in our Lord! He is and ever will be our helper.

 

Though this promise does not mean there will always be large outward success, nevertheless God has promised that in this New Covenant era He will give success to the Church in carrying out the mission He has given to us. This should move pastors to pray, trust, and act boldly! Let’s look at this more closely in verses 16-17.

 

2. God will enable His Church to carry out His mission successfully. 16-17

In verse 16 we discover this startling promise: “And it shall be that when you have multiplied and have been fruitful in the land, in those days, according to the declaration of Yahweh, they shall no more say, ‘The ark of the covenant of Yahweh.’ It shall not come up upon the heart and it shall not be remembered in it and it shall not be visited/sought; it shall not be done again.” 

 

I say this is startling because what God is saying through Jeremiah is that in the New Covenant era (now!) God will enable His people to fulfill the Creation Mandate as it never has previously. That mandate in Gen. 1:27-28 includes these words: “So God created man in his own image…male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion…on the earth.’” In other words, God will enable His people through this New Covenant to fill the world with God worshipers as has never previously happened.

 

And notice that at that time, the “ark of the covenant of Yahweh” will be a thing of the past. Why?  Because the picture and lesson it provided under the Old Covenant is fulfilled in Jesus Christ (see John 1:14; 2:18-19; Col. 2:16-17; Heb. 8-10). There is nothing unclear here. These promises are for this New Covenant era.

 

Notice also the focus in v. 17, which is made by using Old Testament worship language and pictures, is on the nations coming to the true God: “At that time they will call Jerusalem the throne of Yahweh, and all nations shall be gathered to it, to the name of Yahweh, to Jerusalem, and they shall not any more walk after the stubbornness of their own evil heart.” Revelation 5:9-10 displays that this is fulfilled in the New Covenant era: “And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.’” Though the complete fulfillment of this will be seen in the future New Heaven and New Earth (Revelation 21:1-8), the fulfillment has been largely started now. 

 

God, through Jeremiah, not only promises multitudes of people will come to the true God through Jesus Christ, He also promises that there will be significant ethical transformation in the people of God. We will see this in verse 18. 

 

3. God will unify His divided people. 

The way Jeremiah makes this point is as follows: “In those days the house of Judah will walk with the house of Israel, and together they shall come from the land of the north upon the land that I gave as an inheritance to your fathers.” 

 

We may not feel the power of this until we remind ourselves that the nation of Israel was to be a “light to the nations” (Isaiah 42:6; 49:6), to draw the nations to worship the true God through witnessing the wise, law-keeping behavior of God’s people (Deuteronomy 4:6-8) who love one another (cf. Leviticus 19:17-18). Yet, they failed miserably, so much so that the nation divided into two sub-nations (cf. 1 Kings 11-12; 2 Chronicles 10). 

 

What Jeremiah describes here, then, is a supernatural work of God in His people that unites them in one Savior, as one people, who will finally display their true relationship to God by their love for one another and their unity (John 13:34-35; 17:20-21). 

 

How do we know that God will keep these promises?  Consider verse 19.

 

4. Our certainty is found in this: We are dealing with a covenant-faithful God! 

“And I myself said, ‘Oh how I would have set you among [My] children, and I would have given you a land of pleasant desire, an inheritance of glorious beauty [above] the hosts of nations.  And I said you would call me, My Father,  and would not turn from following me.”

 

God showed Himself faithful always to His people under the Old Covenant, even when they were not faithful to Him. He says to Judah, through Jeremiah here, that if they had trusted in Him and thus been faithful to Him, He would have blessed them as He promised He would. Yet, they broke covenant with God (Jeremiah 31:32). Once again, God shows that He will certainly be faithful to His people under the New Covenant, for that covenant will never be broken since it is ratified and kept by a perfect Savior, Jesus Christ (Jeremiah 31:31-34; 2 Corinthians 1:20).

 

How, then, we should pray for pastors/elders.

1. These promises in Jeremiah 3:15-19 show how good God is, how much we can trust Him, and how much we ought to be willing to come to Him for His good gifts of the New Covenant. Pray that pastors/elders would have an experiential knowledge of this goodness of God.

 

2. Pray that pastor/elders never rely on self as they preach to and lead their people. What God has called them to is a ministry that He has equipped them to carry out and will continue to do so. After all, the same anointing of the Spirit to preach that Jesus had in His earthly ministry (Luke 4:18) is also what pastors have since they are united with Him (Romans 6:1-11; Ephesians 2:4-6).

 

3. Pray that as pastors/elders prepare to preach and to lead the church, they do so in the confidence that God has empowered them in Christ so they can not only see people trust in Jesus Christ as Savior, since they have been born again (1 John 5:1), pastors/elders can also see lives transformed by the Word preached (John 17:17; Rom. 1:16; 10:17; 16:25; 2 Tim. 3:16-17).

 

4. Pray that as pastors/elders preach the Word, they do so by standing upon God’s promises, for He is a covenant-keeping, a promise-keeping God—through Jesus Christ (2 Corinthians 1:20). 

 

5. Pray that as pastors/elders approach each sermon, they expect God to change hearts and lives. 

 

Joyfully Shepherding You As You Pray!

 

Tom Barnes

 

 

Against Socialism And Communism, Part 2

In this post I cover the remaining eight biblical reasons to oppose Socialism and Communism and, at the same time to advocate for a biblical approach to government, work, and economics.

 

9. God’s design for government is for limited tasks, tasks that include preserving righteousness and justice, not to provide for needs of a person, nor to take from one person to give to another. Rom. 13:1-4

 

Related to #8 is this reason: God does not give to government the purpose of controlling production, distribution, work, problem solving, etc. He has ordained government to do just a few key tasks, according to Rom. 13:1-4: “For rulers are not a terror to good conduct, but to bad. …do what is good, and you will receive his approval, for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer.” 

 

Socialism and Communism typically move in the direction of controlling their citizens so they conform to the purposes of the state and, as they do this, often turn upside down the stated purposes of the government. They often end up rewarding the law breaking and penalizing the law abiding. 

 

10. Creation of jobs and wealth. Prov. 16:26; 31:18

As businesses flourish, they tend to need more workers and both owners and workers are motivated to work and grow the business even more to provide for all employees. The result is not only providing goods and services, but also creating more wealth for people to flourish. God designed it to work this way to His glory (Gen. 1:26-28; Ps. 8). Just think of how the invention of the iPhone and its development over the past couple decades has created jobs and wealth, as well as opening up opportunities for all kinds of people throughout the world that they did not previously have.

 

Conversely, to disincentivize business owners and employees as Socialism and Communism tend toward, prohibits creating jobs and wealth. They also tend to disincentivize creativity and invention. 

 

11. It is a good and biblical goal to seek to have and preserve freedom for people to make decisions and to act in ways that they want, which is the heart of freedom. Exodus 20:3-7; 1 Sam. 16:7; Mat. 15:18-19; Philemon 14

True religion or faith emerges from the heart, includes believing and doing what a person truly wants to believe and do, and includes worship of the true God as revealed in Scripture. Though political freedom is not absolutely essential for such religion or faith, nevertheless, freedom brings a greater level of flourishing.  Since centralized governments (such as Socialism and Communism) tend toward the removal of freedom (they tend toward strong control), they oppose this good and biblical goal. 

 

12. We have no biblical examples of the approval of Socialism or Communism. Acts 2:45; 4:32-37; Acts 5:4

It has been common to point to the early Church in Acts 2:45 and 4:32-37 as examples of Socialism or Communism since many believers were selling land and other possessions to help those in need. However, Acts 5:4 makes it clear that all which was being given remained the property of the people who owned it before selling it and even once they sold it, they could determine how much of the earnings to give to those in need. This is not Socialism or Communism. Instead, it is an example of the kind of generosity or safety net that can take place when people have flourished enough to have resources for their own families (1 Tim. 5:8) and for those in need (Eph. 4:28). 

 

13. The biblical approach to government, work, economics, production, and distribution does not in any way encourage greed or envy, but the opposite (Acts 2:45; 4:32-37; 20:35; 2 Cor. 8-9; 1 Timothy 6:6-19: et. al.).

Conversely the history of Socialism and Communism have had a tendency to encourage envy and bitterness, that is, covetousness, over the lack of equal outcomes and resources. These theories, therefore, encourage the breaking of the tenth commandment (“You shall not covet….”). 

 

14. The New Testament, specifically 2 Thes. 3:6-10, prohibits one aspect of Socialism and Communism, that is, the reception of life’s provisions without it being tied to work. 

In verse six Paul addresses a problem that had been present in Thessalonica when Paul first visited there and when he wrote the first letter to them. Their conduct was disorderly, that is, it was idle, not given to work, and not ordered according to the Scriptural truth revealed to Paul and passed on to them:  “Now we command you, brothers, in the name of our Lord Jesus Christ, that you position yourself away from every brother who is walking in disorderliness and not in accord with the tradition which they received from us.” 

 

Notice that Paul writes in the name (authority) of Jesus Christ. Paul was convinced this was what Jesus Christ taught and demanded in regard to the provision of life’s necessities. Life’s provisions were typically to come through one’s work, even though in dire situations they could temporarily come through charity. This opposed what many freedmen in the Greco-Roman world believed at this time, that work was beneath them. Yet, this was not to be so with followers of Jesus Christ. Paul even went on to say in verse ten: “For also when we were with you, this we were repeatedly commanding you: If anyone is not willing to work, let him not eat.”

 

What Paul writes here is consistent with what is learned in Genesis 1:26-28; 2:15; and Psalm 8, namely that humans, created in the image of God, reflect God through their work, which is part of their dignity, helps them flourish, and helps others flourish. 

 

15. Given what we just discovered in 2 Thessalonians 3:6-10, we see that Jesus Christ, though a proponent for generous charity for those who are in need (Mat. 25:31-46), is just as much a proponent for work as the best means of provision.

Put another way, Jesus advocates a typical means of provision that comes through work, not through a Socialist or Communist approach. 

 

16. Given the above 15 reasons, a sixteenth follows: Love demands Christians oppose Socialism and Communism, and advocate for a biblical approach to work, government, production, and distribution. 

Love for God and for others demands that followers of Jesus Christ not only generously provide resources that meet the very essential needs people face (Mat. 25:31-46; Rom. 12:20; Titus 3:14), it also demands that we help people flourish through work that long term provides for their needs, the needs of their family, and for those who are in urgent need. Simply-put, love demands Christians oppose Socialism and Communism, and advocate for a biblical approach to work, government, production, and distribution. 

 

Joyfully Advocating For Biblical Economics, Government, And Work,

 

Tom 

Against Socialism And Communism

Socialism and Communism are political and economic theories that advocate centralized, government-focused ownership, control, and distribution of goods, services, and property among a nation or people. Both of them shift production, provision, distribution, and problem solving for issues a nation or people face away from individuals to political entities. More specifically, we can define them this way:  Socialism is “a political and economic theory advocating collective ownership of the means of production and control of distribution.” Communism is a political and economic theory advocating for “the ownership of property, or means of production, distribution and supply by the whole of a classless society with wealth shared on the principle of ‘to each according to his need,’ each yielding fully ‘according to his ability.’”[1]

 

There has been much attention given to Socialism in our country recently (and by implication, Communism). I get the sense that many Christians have no idea why most Christians have historically opposed these two theories and why we should continue to oppose them. 

 

Of course, how Christians have viewed things in history should be considered, but never serves as our ultimate authority. So, in what follows I provide sixteen reasons from Scripture why we should oppose Socialism and Communism and, at the same time, sixteen reasons to advocate for a biblical approach to government, work, and economics. 

 

1. God created us to work so we, others, and the world can flourish. Gen. 1:26-28; 2:15; 8:5-6.

The original mission that God gave to humans, as seen in Genesis 1:26-28, was to be fruitful, multiply, and fill the earth with God worshipers and, at the same time, to help all the world flourish through our life, work, and giving people-benefiting order to all. This mission is part of the way we glorify God (Psalm 8) and it includes work (Genesis 2:15). In other words, God created humans in His image to work. Work is not a result of sin, though it is made harder by sin. 

 

As we will see in what follows, this foundational truth stands underneath how God typically provides for humans (through work) and the reality God gives different talents to different people, so that these can be used toward this mission of helping the world and people flourish. 

 

2. God created us to create, to solve problems, and this in diverse ways, based upon gifts, talents, and God’s providence. 

This reason follows from the first one. It also seems to be supported by the fact God gives different gifts and talents to different people. This is true in the church (1 Cor. 12) but also outside the church. After all, wisdom (including skill) and might belong to Him, as well as the removal and setting up of kings (Daniel 2:20-21), something about which the Bible gives examples (Exodus 31:3; 1 Kings 5:8-9). When we remove production, problem-solving, and distribution from those who have been blessed by God with abilities for these kinds of things and place them in the hands of those not qualified and/or not in a position to make the best decisions (e.g. a centralized entity), this not only goes against God’s design, but ends up hurting people.  

 

3. God’s design is usually to provide through work. Gen. 2:15; Psalm 8; Prov. 6:10-11; 2 Thes. 3:10

Scripture is consistent throughout that God’s typical design is to provide for needs through work. This images and glorifies God (Gen. 1:26-28; Psalm 8). What this means is that the most productive way we can meet the needs of people is to advocate for biblical principles that stand underneath the best way government, production, work, and distribution can be done. 

 

4. God’s design is that work provides for family, the poor, and the recipients of goods and services. Prov. 31:10-31; Eph. 4:28

Similarly to reason three, we can say that work does not just provide for a person’s needs, it provides for their family’s needs (Prov. 31:10-31; 1 Tim. 5:8) and it provides resources for workers to help those in need (Ruth 2; Eph. 4:28). This means that any approach to government, economics, and work that hurts the creation of wealth and jobs, in other words, that tends to hurt businesses (historically Socialism and Communism), will eventually diminish or do away with resources to provide for family and to help those in need.  

 

5. God’s design is to use a person’s appetite, their needs, to motivate them toward provision and flourishing. Prov. 16:26.

In other words, the need to put food on your own table and that of your family’s table, as well as to provide for all the other needs your family has and the families who work for you (if you are a business owner), motivates you to grow business, create jobs, and create wealth. Socialism and Communism have consistently hurt this motivation. After all, if the person who does not work, the person who works but not hard, the person who works hard, and the person who is in a position to create jobs for others all make the same, the motivation to do better is taken away, wealth is not created, jobs are not created, and those hurt the worst are those who have the least means. 

 

6. Because #5 is true, it is imperative that the governmental approach of a nation or people not destroy the safety net. 

In other words, though Socialism and Communism claim to be compassionate toward the poor, they hurt the very people they claim to help and in part it is because they are going upstream, against the grain of how God designed humans to work (see again Gen. 1:26-28; 2:15; Ps. 8). 

 

7. God’s design is for business and its wealth to bless and help others flourish. (Prov. 31:13-21)

Proverbs 31:18, speaking of the excellent or noble woman, says that, “She sees that her profit is good.” Why? In context it provides goods and services for others, it provides for her family, and it gives her resources to help the poor. God has designed it this way so that His people especially can be fruitful, multiply, fill the world with God worshipers, and help others flourish through their love, service, and yes their vocation. A centralized approach to work, production, distribution, and problem-solving opposes this design. 

 

8. God’s will is not for what belongs to a person be taken from them against their will, including inordinate taxation. (Exodus 20:15)

Given what we have said so far about God’s design for humans, created in His image that they might glorify Him, helps us not to be surprised at the eighth commandment: “You shall not steal.” After all, if God allowed all (or even some) that the woman of Proverbs 31 owned, this would also disincentivize this woman from family providing, poor-helping, business that also helps others flourish through her business.

 

This also applies to the government taking an inordinate amount of money and resources of people and disincentivizing people from going into or growing their businesses. This will hurt all involved. Though Scripture is clear that taxes are appropriate for the tasks government has been given (Rom. 13:6), a system that works to keep taxes minimal best serves the citizenry. 

 

9. God’s design for government is for limited tasks, tasks that include preserving righteousness and justice, not to provide for needs of a person, nor to take from one person to give to another. Rom. 13:1-4

 

Related to #8 is this reason: God does not give to government the purpose of controlling production, distribution, work, problem solving, etc. He has ordained government to do just a few key tasks, according to Rom. 13:1-4: “For rulers are not a terror to good conduct, but to bad. …do what is good, and you will receive his approval, for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer.” 

 

Socialism and Communism typically move in the direction of controlling their citizens so they conform to the purposes of the state and, as they do this, often turn upside down the stated purposes of the government. They often end up rewarding the law breaking and penalizing the law abiding. 

 

10. Creation of jobs and wealth. Prov. 16:26; 31:18

As businesses flourish, they tend to need more workers and both owners and workers are motivated to work and grow the business even more to provide for all employees. The result is not only providing goods and services, but also creating more wealth for people to flourish. God designed it to work this way to His glory (Gen. 1:26-28; Ps. 8). Just think of how the invention of the iPhone and its development over the past couple decades has created jobs and wealth, as well as opening up opportunities for all kinds of people throughout the world that they did not previously have. 

 

Conversely, to disincentivize business owners and employees as Socialism and Communism tend toward, prohibits creating jobs and wealth. They also tend to disincentivize creativity and invention. 

 

11. It is a good and biblical goal to seek to have and preserve freedom for people to make decisions and to act in ways that they want, which is the heart of freedom. Exodus 20:3-7; 1 Sam. 16:7; Mat. 15:18-19; Philemon 14

True religion or faith emerges from the heart, includes believing and doing what a person truly wants to believe and do, and includes worship of the true God as revealed in Scripture. Though political freedom is not absolutely essential for such religion or faith, nevertheless, freedom brings a greater level of flourishing.  Since centralized governments (such as Socialism and Communism) tend toward the removal of freedom (they tend toward strong control), they oppose this good and biblical goal. 

 

12. We have no biblical examples of the approval of Socialism or Communism. Acts 2:45; 4:32-37; Acts 5:4

It has been common to point to the early Church in Acts 2:45 and 4:32-37 as examples of Socialism or Communism since many believers were selling land and other possessions to help those in need. However, Acts 5:4 makes it clear that all which was being given remained the property of the people who owned it before selling it and even once they sold it, they could determine how much of the earning to give to those in need. This is not Socialism or Communism. Instead, it is an example of the kind of generosity or safety net that can take place when people have flourished enough to have resources for their own families (1 Tim. 5:8) and for those in need (Eph. 4:28). 

 

13. The biblical approach to government, work, economics, production, and distribution does not in any way encourage greed or envy, but the opposite (Acts 2:45; 4:32-37; 20:35; 2 Cor. 8-9; 1 Timothy 6:6-19: et. al.).

Conversely the history of Socialism and Communism have had a tendency to encourage envy and bitterness over the lack of equal outcomes and resources.

 

14. The New Testament, specifically 2 Thes. 3:6-10, prohibits one aspect of Socialism and Communism, that is, the reception of life’s provisions without it being tied to work. 

In verse six Paul addresses a problem that had been present in Thessalonica when Paul first visited there and when he wrote the first letter to them. Their conduct was disorderly, that is, it was idle, not given to work, and not ordered according to the Scriptural truth revealed to Paul and passed on to them:  “Now we command you, brothers, in the name of our Lord Jesus Christ, that you position yourself away from every brother who is walking in disorderliness and not in accord with the tradition which they received from us.” 

 

Notice that Paul writes in the name (authority) of Jesus Christ. Paul was convinced this was what Jesus Christ taught and demanded in regard to the provision of life’s necessities. Life’s provisions were typically to come through one’s work, even though in dire situations they could temporarily come through charity. This opposed what many freedmen in the Greco-Roman world believed at this time, that work was beneath them. Yet, this was not to be so with followers of Jesus Christ. Paul even went on to say in verse ten: “For also when we were with you, this we were repeatedly commanding you: If anyone is not willing to work, let him not eat.”

 

What Paul writes here is consistent with what is learned in Genesis 1:26-28; 2:15; and Psalm 8, namely that humans, created in the image of God, reflect God through their work, which is part of their dignity, helps them flourish, and helps others flourish. 

 

15. Given what we just discovered in 2 Thessalonians 3:6, we see that Jesus Christ, though a proponent for generous charity for those who are in need (Mat. 25:31-46), is just as much a proponent for work as the best means of provision.

Put another way, Jesus advocates a typical means of provision that comes through work, not through a Socialist or Communist approach. 

 

16. Given the above 15 reasons, a sixteenth follows: Love demands Christians oppose Socialism and Communism, and advocate for a biblical approach to work, government, production, and distribution. 

Love for God and for others demands that followers of Jesus Christ not only generously provide resources that meet the very essential needs people face (Mat. 25:31-46; Rom. 12:20; Titus 3:14), it also demands that we help people flourish through work that long term provides for their needs, the needs of their family, and for those who are in urgent need. Simply-put, love demands Christians oppose Socialism and Communism, and advocate for a biblical approach to work, government, production, and distribution. 

 

 

---

[1] Both of these definitions are taken from The New Lexicon Webster’s Dictionary Of The English Language (New York: Lexicon Publications, 1989). 

Modesty For The Joy Of Others To God's Glory

How people view the world not only impacts beliefs and behaviors, it also shapes the use of words.  This is why sometimes when I am looking for a definition, it is helpful to step outside our own slice of history and culture to read what Noah Webster wrote in his 1828 dictionary.  Listen to what this Christian scholar said about modesty:

Modesty, as an act or series of acts, consists in humble, unobtrusive deportment, as opposed to extreme boldness, forwardness, arrogance, presumption, audacity or impudence…. In females, modesty has the like character as in males; but the word is used also as synonymous with chastity, or purity of manners. In this sense, modesty results from purity of mind…. Unaffected modesty is the sweetest charm of female excellence, the richest gem in the diadem of their honor.

 

Yes, I know that Webster used terms which we rarely hear.  “Deportment” has to do with how one carries themselves, how they behave, and it includes clothing.  So, what he is saying, in part, is that modesty is not putting your body on display in a bold way which says, “Look at me” and which lacks a pure (or holy) manner of conduct.  In other words, it speaks of not showing or advertising one’s body in such a way that would be inconsistent with God-honoring and people-benefiting ways.

 

Modesty is a timely subject for us since we just finished a sermon series on Genesis 1-3, which dealt with the shame of Adam and Eve over their nakedness. It is a good time to think about what modesty is and why it is important. What I would like to do, then, is offer, from a Christian man’s perspective, why women should exercise modesty in how they dress and how they behave around men.

 

1. In 2000 Stephen Arterburn and Fred Stoeker wrote a book about men’s battle with sexual lust entitled Everyman’s Battle (Waterbrook Press).  Never was there a book more appropriately titled!  Sexual lust is the battle of every man since it comes without the need to be in close relationship with a woman.  It can come by walking down the street, passing a store display, driving past a billboard, or having a woman walk into a room.  Understand, for men, it comes usually by sight.  God made both men and women sexual beings with desires (Gen. 1:28; 2:18, 24; 4:1; 1 Cor. 7:1-5) and in men these desires are aroused strongly by sight (e.g. Proverbs 5:3a, 19; 6:25; 7:10; Song of Solomon 7:6-7).  This is one of the reasons that three whole chapters in the Proverbs (ch’s. 5-7) are given to warning men against giving into such lusts.  The temptations are a possibility not only when a beautiful woman is present, but especially when a woman is dressed and/or behaves immodestly.  This is how the seducing woman operates in those three chapters.  She first lures with her appearance, then she seduces with her motions and words, and finally she captures with touch and embrace.  So, sight is the place we must start.  Women, please understand that you may not understand how your appearance can be so powerful to a man, but trust me, this is the case!

 

2. Women, you have an obligation to men to dress modestly since you know and follow Jesus Christ.  I wish I could convince non-Christian women to dress more modestly since we men will see them as well.  It would make things a lot easier.  However, I have little hope that this kind of conversation would impact them (1 Cor. 5:11-12).  After all, without the Spirit of God, there is no ability to understand fully the truths of God’s Word or to see their importance (1 Cor. 2:14).  Yet, Christian women, you have the Holy Spirit who is changing your life and empowering you with all you need to live a godly, Christ-like life (cf. 2 Cor. 3:18; 2 Peter 1:3-4).  As such, you should hear and pay attention to what the Bible says about modesty.  Not only does it tell you point-blank that you are to adorn yourself with modesty (1 Timothy 2:9), it also explains the loving rationale behind it.  Listen to what Paul writes in 1 Thessalonians 4:3-8:

 For this is the will of God, your sanctification: that you abstain from sexual immorality;  [4] that each one of you know how to control his own body in holiness and honor,  [5] not in the passion of lust like the Gentiles who do not know God;  [6] that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.  [7] For God has not called us for impurity, but in holiness.  [8] Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. 

 

Could the Bible say it more clearly? God’s will is for us to refrain from sexual sin, that we would be disciplined in our bodies toward this end, that we understand sexually loose behavior is not consistent with Christian behavior, and that when we ignore this principle and commit sexual sin with or toward a fellow Christian, we wrong our brother in this matter.  This is the opposite of loving our fellow believers which is one of the chief marks of a Christian (Matthew 7:12; John 13:34-35; Romans 13:8-10).  Hear what Paul is saying.  If we engage in behavior or dress which causes our brother to sin, we hurt his walk with Christ and we are disregarding God who placed His Spirit in us to change us!  This was all important enough to God that the Father sent the Son to die for us that we might be redeemed and made a people zealous for holy good works (Titus 2:14), which include our dress and how we relate to fellow believers.

 

Women, please ask yourself this question, “Would you place a pornographic picture in front of a Christian man?”  Of course you would not!  You know that would be wrong, it would not be constructive; it may very well cause him to sin.  In the same way, then, do not place your body seductively in front of men.  IT WILL END IN THE SAME RESULT!

 

Since I am a man, I cannot understand the pull that is in you as a woman to be beautiful and to put on display your body (just as you cannot fully understand how sight so impacts men).  Yet, I know that such a pull is within you.  I believe, in its purest form, it is a desire that is God-given and meant for your husband alone.  Yet, in no less a way that men must fight the temptation to look at women, women’s body parts, or pictures of women with lust (all of which are sinful twistings of God-given desires), so also women must fight the battle not to cause their fellow Christian men to struggle by seductively putting themselves on display. 

 

Let me briefly say that you also should be motivated not to put yourself on display before non-Christian men.  You may be one of the pieces in a puzzle of addiction that builds up in their lives which eventually destroys a marriage—or even keeps them from Christ (e.g. Matthew 13:19, 22).

 

3. Sisters in Christ, your desire should be to live and relate such that other believers (including males) will be built up in Christ (1 Thes. 5:11) and for their joy in Christ (2 Cor. 1:24; 2:3).  When you dress immodestly this only tears down and causes sorrow.  It causes sorrow if you get involved in a relationship with someone who responds to your sexual advertisement (this does not draw in the kind of man you truly want for life); it causes sorrow to a man who uses you as an object of his lust--driving a wedge between him and his wife; and it causes sorrow in countless other ways.  This is part of what Proverbs 5-7 drives home over and over again.  The promise of short-turn pleasure leads to long-term loss and heartache!

 

4. Finally and most importantly, sisters in Christ, dress modestly for God’s glory.  In 1 Corinthians 6:12-20 Paul reminds us that we have been united to Christ (and thus do not want to unite ourselves in an illicit relationship since we are also in Him and He in us); that we have been given a body for the purpose of the Lord (to serve and love Him); that our body is a temple of the Holy Spirit of God; and also that we have been bought with the price of the death of the Son of God (that we might live a holy life).  Paul’s concluding challenge arising from all of this is:  “So glorify God in your body”  (6:20).  I take all this to mean what given what God has done for us and given the resources He has given, we all should put God on display, we should magnify His grace and wisdom in us through the most concrete aspect of our being—the proverbial   “where the rubber meets the road”—our body.  Let me ask you this, ladies.  When you dress seductively and advertise your body to men other than your husband, do you believe this puts God’s grace, His love, His holiness on display?  Does it magnify and honor Your Savior who purchased you with the blood of His own (Acts 20:28)?  I believe the answer is self-evident.

 

Women, I will not venture to describe for you in detail what modest dress is. I am sure that there are women in your church who can help with that.  What I do believe, though, is that if you think and pray carefully through these four reasons for modesty, they will go a long way toward helping you not only identify what is godly, Christ-honoring apparel, but they will also keep before you the importance of your modesty.  At least that is my prayer for you and for us men as we spend time around you.

 

Pursuing Holiness With You As A Joyful Pastor,

 

Tom