Even though Thanksgiving is no Easter, it is right and proper for Christians to delight in Thanksgiving, and for reasons besides patriotism or tradition. Giving thanks is, after all, a biblical concept. Psalm 100:4 says, “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name (KJV).” There are many other verses I could have cited. We Christians of all people should be characterized by a life of thanksgiving. And every year, this particular day of observance reminds us of that fact. So enjoy a wonderful Thanksgiving Day with your family and friends.

P.S. If you are interested, every year the President of the United States issues an official Thanksgiving Day proclamation. You can read President Bush’s 2008 proclamation here. To see President George Washington’s original proclamation, check out this website.

To help bring greater doctrinal clarity to the ETS, Boyce College dean Denny Burk and Union University professor Ray Van Neste, both New Testament scholars (and Southern Baptists), have been advocating an amendment to the ETS doctrinal statement for some time. There will be a vote to amend the statement at this year’s meeting. You can read about the proposed amendment on Denny’s blog or your can check out the Amend ETS website.

As with almost all groups, at times in our history Southern Baptists have had leaders who were committed to sound doctrine but were not always careful to “watch their life” (1 Tim. 4:16). At other times we have had leaders who rejected, or at least questioned, historic orthodoxy, though many of them were seemingly model Christians in terms of their spiritual walk. This is not the way things are meant to be. Doctrine without piety leads to dead orthodoxy, which is in fact unorthodox. Devotion without theology leads to either liberalism, unbridled pragmatism, or both, which is in fact impious.

Healthy Christians, including Christian leaders, think rightly about God and live rightly before God. They affirm and defend the fundamentals of the faith that are revealed in Scripture and have been confirmed by the consensus fidei of the wider body of Christ. They cling to an evangelical gospel that is rooted in the grace of God and grounds our salvation in the person and work of Jesus Christ. They mortify their sins and pursue godliness by the power of that gospel. They live as those who have been redeemed and not like the world from which they have been rescued. Their priorities are godly priorities and their values are biblical values. Their commitment to Christian sanctification is infectious, inspiring others to fight their sin and daily look to the cross of Christ. We need SBC leaders who are diligent to balance theology and practice.

2. We need leaders who are convictionally Baptist.

Though this may sound strange to post-denominational ears, in a Baptist denomination it is necessary for our leaders to be committed to a uniquely Baptist vision of the Christian life. Though I do not believe that our leaders must agree upon every nuanced debate within Baptist thought, there should be a basic consensus concerning what constitutes Baptist Christianity. As convictional Baptists, our leaders must model a commitment to the lordship of Christ in all things, including the nature and ministry of churches that seek to conform to the New Testament.

Southern Baptist leaders must affirm and model regenerate church membership, which entails unambiguous gospel proclamation, a commitment to discipleship, and the practice of redemptive church discipline. They must practice and defend believer’s baptism by immersion alone as the only baptismal practice consistent with the New Testament witness, the nature of the gospel, and a commitment to a believer’s church. They must affirm a pastor-led congregationalism and a cooperative, non-isolationist version of local church autonomy. They must defend liberty of conscious for all people, not for the sake of plurality of conviction (as if that were an end in itself), but for the sake of the freedom of gospel proclamation in a plural society.

3. We need leaders who pray for, evangelize, and lead others in sharing the gospel with non-Christians.

 The SBC exists as a Convention of autonomous churches for the sake of preaching the gospel to all people. Southern Baptist leaders need to be the type of people who weep over the souls of men and women who do not yet know Christ. Our leaders need to be people whose lives are characterized by a personal commitment to evangelism. Our leaders need to be people who support our denomination’s foreign and home mission endeavors, preferably in more ways than merely giving financially to the Cooperative Program and other mission causes (though giving is important).

Let me be clear: I am not arguing for uniformity in missional strategies, emphases, or approaches. Not every person or church evangelizes in the same way or even the same “type” of lost people (in terms of worldview, station in life, geographical context, etc.). Our hope is not in more programs, humanly conceived statistical goals, or standardized methodology. It is certainly not in demonizing churches that embrace different programs than yours, baptize fewer new converts, or have differing convictions about how to best engage in evangelism. The vast majority of Southern Baptist churches (and presumably pastors and other leaders) are not concerned enough with reaching lost people, and this is true regardless of their respective traditions, programs, emphases, and theological convictions. To say it bluntly, let’s quit shooting at each other and start sharing the gospel with non-Christians, even as we have family discussions about the best way(s) to do so.

4. We need leaders who know how to contextualize the best of our history in their own setting.

Let me explain. It is popular among many contemporary Baptists to look back to an imagined golden era of Baptist (or at least Free Church) history and wish we could bring it back. Some want us to recover the radical nature of Anabaptism, often overestimating the historical relationship between Anabaptism and the Baptist movement. Some of us want to recover the theology of the founding generation of Southern Baptists, often overestimating the uniformity of consistent (“five-point”) Calvinism in the mid-19th century. Some of us want to recover the ecclesiological emphases, if not always the presuppositions, of postbellum Landmarkers, often overestimating the ability (or willingness) of Landmarkism to tolerate other opinions. Some of our moderate friends want to recover the progressive emphases of the era between World War II and the Reagan Administration, often overestimating the spiritual value of modern or post-modern theological trends.

We need leaders who can take what is good and useful from each of these (and other) baptistic sub-movements and “translate” them for 21st century Southern Baptists. Our hope does not rest in Balthasar Hubmaier or Pilgram Marpeck, but in contemporary Baptists who share their commitment to costly discipleship and a believer’s church while rejecting their cultural separatism. Our hope does not rest in Basil Manly Sr. and John Dagg, but in contemporary Baptists who share their commitment to sound doctrine and cooperative missions while rejecting their captivity to Southern culture. Our hope does not rest in J. R. Graves and J. M. Pendleton, but in contemporary Baptists who share their commitment to distinctively Baptist Christianity while rejecting their sectarian tendencies. Our hope does not rest in Duke McCall and Louie Newton, but in contemporary Baptists who share their commitment to the Convention’s growth and success while rejecting their indifference to theological consensus.

5. We need leaders who inspire and equip future leaders.

Authentic leaders are like rabbits—they multiply. Their character and giftedness is an inspiration to younger men and women who possess leadership potential. Furthermore, real leaders recognize that potential and invest their lives in mentoring future leaders. Healthy leadership is replicated in the rising generation. (So is unhealthy leadership.)

If Southern Baptist leaders do not inspire future leaders, then some of our best and brightest seminarians and pastors will gravitate toward non-Southern Baptists who do inspire them. I would contend this is already happening; ask present and future ministers under age 40 whose sermons they are downloading, whose conferences they are attending, and whose books they are reading. You might be surprised at how disconnected many of our potential future leaders are from many of our current leaders. We will lose a generation to other movements if we do not inspire them to want to exercise their gifts within the Southern Baptist Convention.

But inspiring future leaders is not enough; current leaders must equip young potential leaders so that they will know how to lead well when the opportunity comes. Pastors and other church leaders should spend time mentoring young people, especially those who are wrestling with a call to some form of “vocational” ministry. Seasoned pastors need to spend some time with less experienced ministers, helping them to work through some of the thorny issues and life experiences that cannot be taught in a classroom or read in a book. Seminary and Christian college professors must take the time to pour their lives, and not just their lectures, into students—they are hungry for someone who cares enough to spend time with them outside of class. Agency administrators must figure out which of their subordinates have the potential to eventually assume greater leadership responsibility, give them some opportunities, and then offer some constructive feedback to help sharpen future leaders. Leaders need to prepare others to one day take their place.

These are the type of statesmen Southern Baptists need as we press on, by God’s grace, toward a Great Commission Resurgence in our churches. Join me in thanking God for our past leaders, praying that God would have his way in the lives and ministries of our current leaders, and trusting that God will raise up future statesmen who will honor him and strengthen the people called Southern Baptist.

2). Finally, a sermon on Hebrew 1:1-3 could be presented under the title “Jesus Christ: The God of Revelation.”  The message of this passage is that Jesus is God’s best because of his 1) proclamation (1:1-2a), 2) his possessions (1:2b), 3) his power (1:2c), 4) his person (1:3a),5) his provisions (1:3b), 6) his purification (1:3c), and his 7) position (1:3d).  Seven marvelous characteristics of our Lord weave this text together.  Thirteen times the author will use the word “better” in this book to convey the superiority of Jesus to prophets, angels, Moses, and Aaron, i.e., to the entire Old Covenant economy.  The emphasis of the prologue (which closely parallels Luke 1:1-4; Acts 1:1-3) is upon Christ’s superior revelation to anything previous, as well as its climactic and definitive nature.  Jesus is God’s very best in every way.  When we have Jesus, we have all from God that we need.
 
Though there is some degree of overlap in these texts, each is unique in its own right, and all four are essential in laying the foundation for a biblical orthodox Christology.  We need to preach about Jesus.  We need to expound his person and his work so that his people will know their Savior for who he is and what he has done.  I commend these four great texts to preachers of the gospel across our land with the prayer that their exposition will exalt the wonderful Savior who loved each one of us so much that had anyone of us been the only person to ever live, he still would have left heaven and died on the cross of Calvary just for us.  His death does not teach that we are great.  His death teaches that He is great.  He is great in love and holiness.  He is great in power and purpose.  He is simply a great God.

What is it that drives Baptists like us, and evangelical Christians as a whole, to make such strong statements of theology and faith?  I believe the answer can be found not only in “the clear teaching of the Holy Scripture” in general, but in the great Christological texts in the New Testament in particular.  I refer to the quintessential quartet of John 1:1-18; Phil 2:1-11; Col 1:13-23; and Heb 1:1-3.

The clear exegesis and exposition of these four passages are the bedrock foundation of biblical and orthodox Christology.  Both his person (full deity and perfect humanity) and work (sacrifice and atonement) are gloriously expounded in these texts, though it is his person that is more strongly emphasized.

What we think and believe about Jesus influences all aspects of our theology: what we think about God, the Bible, and salvation, for example.  If we are to think correctly, that is biblically, about Jesus, these four great texts should be taught clearly, consistently, and courageously without compromise or apology.

What might four expository sermons on these great texts look like? What would be an accurate assessment of their theme and emphases? I would like to propose the following for consideration of how to get at these passages in preparing to proclaim them to the people of God.

1). A message on John 1:1-18 might be titled “Jesus Christ: The God of Incarnation.”
Such a sermon would declare that as the Word of God Jesus powerfully preexisted (1:1-5), was prophetically witnessed (1:6-9), was personally rejected (1:10-13), was permanently incarnated (1:14), is properly exalted (1:15-17), and that he perfectly communicated (1:18).

In this text emphasis is placed upon the Logos, the Word, Jesus as coeternal, coequal, and consubstantial with the Father (1:1-3).  He is the perfect embodiment of God revealing himself to humanity (1:14, 18).  By believing in Christ alone we can become children of God (1:12).  Various structural analyses of the passage generally agree that the focus is on vv. 10-14, while vv. 1 and 18 also receive emphasis.  The central verse is considered to be either v. 12 or v. 14.  It can be argued, in fact, that v. 12 contains the soteriological heart of the passage and v. 14 the Christological heart.  This text is so full theologically, one could consider a six part series of these 18 verses.

2). A message on Philippians 2:1-11 could bear the title “Jesus Christ: The God of
Humiliation.”  This passage declares first that we must cultivate the disposition or mind of our Lord (2:5) by seeking unity (2:1-2), humility (2:3), and sensitivity (2:4).  Second, we must consider the humiliation of our Lord (2:6-8), who humbled himself in his renunciation (2:6), in his incarnation (2:7), and in his crucifixion (2:8).  Third, we should celebrate the exaltation of our Lord (2:9-11), who has an exalted position (2:9), designation (2:9-10), adoration (2:10), and confession (2:11).

The second and third divisions of this passage (2:6-11) is believed by many to be based on an early Christian hymn of two stanzas.  It may find its Old Testament roots in Isaiah 53.  The passage is ethical (especially vv. 1-5) and soteriological, with emphasis falling on the humbling and emptying of our Lord.  The incarnation was not a subtraction of deity.  It was an addition of humanity.  Emphasis on Christ’s full deity and utter uniqueness as the God-man is clearly communicated in the text.

America has elected a new president in Barack Obama. A number of students and friends has asked me for my thoughts and reaction to this historic moment in our nation.

My close friend Al Mohler addressed the issue and shared his thoughts on his blog today (11-05-08). I can add nothing to his superb analysis and so I would direct you to if for your prayerful and careful consideration. Our new president needs our prayers. He also deserves our respect. He will receive both from me.

Danny Akin

———————-

America Has Chosen a President

By R. Albert Mohler Jr.

The election of Sen. Barack Obama as the 44th President of the United States came as a bang, not a whimper. The tremors had been perceptible for days, maybe even weeks. On Tuesday, America experienced nothing less than a political and cultural earthquake.

The margin of victory for the Democratic ticket was clear. Americans voted in record numbers and with tangible enthusiasm. By the end of the day, it was clear that Barack Obama would be elected with a majority of the popular vote and a near landslide in the Electoral College. When President-Elect Obama greeted the throngs of his supporters in Chicago’s Grant Park, he basked in the glory of electoral energy.

For many of us, the end of the night brought disappointment. In this case, the disappointment is compounded by the sense that the issues that did not allow us to support Sen. Obama are matters of life and death — not just political issues of heated debate. Furthermore, the margin of victory and sense of a shift in the political landscape point to greater disappointments ahead. We all knew that so much was at stake.

For others, the night was magical and momentous. Young and old cried tears of amazement and victory as America elected its first African-American President — and elected him overwhelmingly. Just forty years after the assassination of Dr. Martin Luther King, an African-American stood to claim victory as President-Elect of the nation. As Sen. Obama assured the crowd in Chicago and the watching nation, “We will get there. We will get there.” No one hearing those words could fail to hear the refrain of plaintive words spoken in Memphis four decades ago. President-Elect Obama would stand upon the mountaintop that Dr. King had foreseen.

That victory is a hallmark moment in history for all Americans — not just for those who voted for Sen. Obama. As a nation, we will never think of ourselves the same way again. Americans rich and poor, black and white, old and young, will look to an African-American man and know him as President of the United States. The President. The only President. The elected President. Our President.

Every American should be moved by the sight of young African-Americans who — for the first time — now believe that they have a purchase in American democracy. Old men and old women, grandsons and granddaughters of slaves and slaveholders, will look to an African-American as President.

Regardless of politics, could anyone remain unmoved by the sight of Jesse Jackson crying alone amidst the crowd in Chicago? This dimension of Election Day transcends politics and touches the heart of the American people.

Yet, the issues and the politics remain. Given the scale of the Democratic victory, the political landscape will be completely reshaped. The fight for the dignity and sanctity of unborn human beings has been set back by a great loss, and by the election of a President who has announced his intention to sign the Freedom of Choice Act into law. The struggle to protect marriage against its destruction by redefinition is now complicated by the election of a President who has declared his aim to repeal the Defense of Marriage Act.

On issue after issue, we face a longer, harder, and more protracted struggle than ever before. Still, we must press on as advocates for the unborn, for the elderly, for the infirm, and for the vulnerable. We must redouble our efforts to defend marriage and the integrity of the family. We must be vigilant to protect religious liberty and the freedom of the pulpit. We face awesome battles ahead.

At the same time, we must be honest and recognize that the political maps are being redrawn before our eyes. Will the Republican Party decide that conservative Christians are just too troublesome for the party and see the pro-life movement as a liability? There is the real danger that the Republicans, stung by this defeat, will adopt a libertarian approach to divisive moral issues and show conservative Christians the door.

Others will declare these struggles over, arguing that the election of Sen. Obama means that Americans in general — and many younger Evangelicals in particular — are ready to “move on” to other issues. This is no time for surrender or the abandonment of our core principles. We face a much harder struggle ahead, but we have no right to abandon the struggle.

We should look for opportunities to work with the new President and his administration where we can. We must hope that he will lead and govern as the bridge-builder he claimed to be in his campaign. We must confront and oppose the Obama administration where conscience demands, but work together where conscience allows.

Evangelical Christians face another challenge with the election of Sen. Obama, and a failure to rise to this challenge will bring disrepute upon the Gospel, as well as upon ourselves. There must be absolutely no denial of the legitimacy of President-Elect Obama’s election and no failure to accord this new President the respect and honor due to anyone elected to that high office. Failure in this responsibility is disobedience to a clear biblical command.

Beyond this, we must commit ourselves to pray for this new President, for his wife and family, for his administration, and for the nation. We are commanded to pray for rulers, and this new President faces challenges that are not only daunting but potentially disastrous. May God grant him wisdom. He and his family will face new challenges and the pressures of this office. May God protect them, give them joy in their family life, and hold them close together.

We must pray that God will protect this nation even as the new President settles into his role as Commander in Chief, and that God will grant peace as he leads the nation through times of trial and international conflict and tension.

We must pray that God would change President-Elect Obama’s mind and heart on issues of our crucial concern. May God change his heart and open his eyes to see abortion as the murder of the innocent unborn, to see marriage as an institution to be defended, and to see a host of issues in a new light. We must pray this from this day until the day he leaves office. God is sovereign, after all.

Without doubt, we face hard days ahead. Realistically, we must expect to be frustrated and disappointed. We may find ourselves to be defeated and discouraged. We must keep ever in mind that it is God who raises up nations and pulls them down, and who judges both nations and rulers. We must not act or think as unbelievers, or as those who do not trust God.

America has chosen a President. President-Elect Barack Obama is that choice, and he faces a breathtaking array of challenges and choices in days ahead. This is the time for Christians to begin praying in earnest for our new President. There is no time to lose.

Over the past five years we have witnessed the passing of some of the key leaders of the Conservative Resurgence from the denominational spotlight. Adrian Rogers is now with his Lord. Jerry Vines and Jimmy Draper have retired from their noted positions (though not from gospel ministry). It is likely that in the next half decade or so we will witness the retirements of Paige Patterson, Morris Chapman, Ed Young Sr., and Charles Stanley. Men like Jack Graham and O. S. Hawkins are likely in the final decade of their current ministry positions. The younger pastors and agency leaders of the 1990s are now middle aged, many with grandchildren. This means we need some new younger leaders, or at least godly and gifted men who have the potential to be future leaders.

This need has not gone unnoticed on the part of some of our current leaders. Draper took several steps during his final years at LifeWay to reach out to younger pastors. The past two SBC presidents, Frank Page and Johnny Hunt, have called for a greater investment in future leaders. Hunt, who is the current president of the SBC, has long been known for his personal commitment to mentoring men for pastoral ministry and other positions of spiritual leadership. Many others have observed the phenomenon of “younger leaders,” whether real or perceived, taking a greater interest in Convention affairs, often through electronic media like message boards and especially blogs.

Many current leaders and other observers have expressed concern about some of these younger leaders (or perhaps better, possible future leaders). Some are concerned that younger pastors and seminarians may be insufficiently committed to the SBC in an increasingly post-denominational age. As a Baptist historian, this is certainly one of my concerns. Others fear that too many younger Southern Baptists are committed to, or at least show too much sympathy for, Calvinistic theology. The assumption is that Calvinism—or at least too much vocal Calvinism—is a threat to the SBC. Whether this assumption is true or not (I think not), there certainly are a lot of younger Southern Baptists who seem more interested in attending conferences like Together for the Gospel than regional pastor’s conferences hosted by SBC churches or state convention or even the SBC annual meeting itself. Other concerns about the younger generation include a lack of commitment to certain historic Baptist principles, an alleged antinomian streak, an unhealthy openness to interdenominational cooperation, possible Charismatic or Third Wave tendencies, an insufficient appreciation of the Conservative Resurgence, a lack of commitment to the Cooperative Program, and a lack of respect for past and current Convention leadership.

Concerns about leadership have always factored into our denominational controversies. William Whitsitt resigned as president of Southern Seminary at the turn of the 20th century because of grassroots concerns about both his orthodoxy and his character (he rejected the perpetuity of immersion in an anonymous article and then denied writing the article when questioned by his trustees). J. Frank Norris was shut out of denominational life because of the often outrageous tactics he used in criticizing SBC leadership. Both the Elliott Controversy and the Broadman Bible Controversy were, at their core, concerns about the orthodoxy of professors and the integrity of a denominational bureaucracy that often covered for them. This was also the principle concern of the Conservative Resurgence: compared to most Southern Baptists, SBC leaders were either too theologically progressive or were willing to defend a status quo that encouraged—or at least tolerated—theological aberration.

Even our more recent controversies are about leadership. Though the Baptist Faith and Message was revised at several points in 2000, no revision garnered more attention than the statement that pastoral ministry is reserved for biblically qualified men alone. All of our paid denominational leaders were required to affirm the revised BF&M, which caused tension at some agencies, especially the International Mission Board. Elected trustees are also required to affirm the confession and no would-be Convention officer has any hope for election unless he or she accepts the BF&M. The more recent imbroglio over the baptism and prayer language guidelines at the IMB has been, among other things, a debate about how well a particular trustee board has led its agency. There have also been tensions about potential trustees whose churches do not give 10% to the Cooperative Program or who personally drink alcoholic beverages, the biblical appropriateness of females serving as certain types of seminary professors, and the propriety of agency heads running for elected denominational office. All of these concerns have to do with leadership.

In light of the role that leadership concerns have played in current and past Convention controversies, my next post will offer my personal reflections about the type of statesmen that the SBC needs. It is my hope that these posts will be a reminder to our present leaders and a challenge to all those who may one day find themselves in a position of denominational influence, whether paid, elected, or appointed.

Having called a man to love his wife in Ephesians 5, God also instructs a man to “know” or “understand” his wife in 1 Peter 3:7. Moving into the area of practical theology, I want to raise and attempt to answer the question, “what does a marriage look like when a man has come to know his wife as God made her?” How can he love and bless her as he comes to more fully know and understand her? I believe a husband can be a blessing to his wife by loving her as Christ loved the Church and giving her specific gifts of love that speak to her heart as a woman. What do these gifts look like? I suggest seven.

1. Be a spiritual leader.

Be a godly man of courage, conviction, commitment, compassion, and character. Take the initiative in cultivating a spiritual environment for the family. Become a capable and competent student of God’s Word and live out before all a life founded on the Word of God. Lead your wife in becoming a woman of God, and take the lead in training the children in the things of the Lord (Psalm 1; Ephesians 5:23-27; 6:1-4).

2. Give her personal affirmation/appreciation.

Praise her for personal attributes and qualities. Praise her virtues as a wife, mother, and homemaker. Openly commend her, in the presence of others, as a marvelous mate, friend, lover, and companion. Help her feel that, to you, no one is more important in this world other than King Jesus. (Proverbs 31:28-29; Song of Solomon 4:1-7, 6:4-9, 7:1-9).

3. Show personal affection (romance).

Shower her with timely and generous displays of affection. Romance her in a language she understands! Tell her and show her how much you care for her with a steady flow of words, cards, flowers, gifts and common courtesies. Remember, affection is the environment in which sexual union is enjoyed and a wonderful marriage developed (Song of Solomon 6:10, 13; Ephesians 5:28-29, 33).

4. Initiate intimate conversation.

Talk with her at the feeling level (heart to heart). Listen to her thoughts (i.e., her heart) about the events of her day with sensitivity, interest, and concern. Such conversations with her convey a desire to understand her not change her (Song of Solomon 2:8-14, 8:13-14; 1 Peter 3:7).

5. Always be honest and open.

Look into her eyes and, in love, always be truthful (Ephesians 4:15). Explain your plans and actions clearly and completely because you are responsible for her and the children. Lead her to trust you and feel secure with you (Proverbs 15:22-23).

6. Provide home support and stability.

Take hold of the responsibility to house, feed, and clothe the family. Provide and protect, and do not feel sorry for yourself when things get tough. Look for concrete ways to improve home life. Raise the marriage and family to a safe and more fulfilling level. Remember, the husband/father is the security hub of the family (2 Timothy 5:8).

7. Demonstrate family commitment.

After the Lord Jesus, put your wife and family first. Commit time and energy to spiritual, moral and intellectual development of the children. For example, pray with them (especially at night by the bedside), read to them, engage in sports with them and take them on other outings. Do not play the fools’ game of working long hours, trying to get ahead, while your children and spouse languish in neglect (Ephesians 6:4; Colossians 3:19-20).

Marriage and family are good gifts from a great God. They must be treated with tender care. Our Lord has provided a blueprint for us to follow. When we do, we will find the joys and blessings he intended from the beginning when he put a man and woman together in this holy covenant.

]]> http://betweenthetimes.com/2008/11/03/biblical-marriage-in-a-broken-world-part-5/feed/ http://betweenthetimes.com/2008/11/03/biblical-marriage-in-a-broken-world-part-5/ http://feeds.feedburner.com/~r/BetweenTheTimes/~3/438366154/ http://betweenthetimes.com/2008/10/31/biblical-marriage-in-a-broken-world-part-4/#comments Fri, 31 Oct 2008 19:29:29 +0000 dannyakin http://betweenthetimes.com/?p=112 Portrait of a Redeemed Husband

Male bashing has been a favorite American sport for some time now. It is epitomized by a cover story in Time magazine dated February 14, 1994. On the cover you will see the body of a man with the head of a pig. The lead story for that Valentine’s edition was entitled, “Are Men Really That Bad?” The gist of the article was “yes they are.” Give them your heart and they will break it. Put your trust in them and they will let you down.

I think it must be admitted that men have too often invited such ridicule and scorn. Too many males have failed to act like men. They have come up short as husbands and fathers. However, this is where Jesus Christ makes all the difference. A redeemed man cannot be satisfied with a half-hearted devotion to his wife and children. Christ in him compels more. Christ in him demands more.

In Ephesians 5:25-33 the Bible teaches that a godly, spirit-filled husband will love his wife. In 1 Peter 3:1-7 the Bible teaches he will “know” or “understand his wife.” Let’s take a look at both admonitions.

Paul calls on a husband to love his wife. It is the Greek word agape. The word occurs six times in Ephesians 5:25-33. Its first appearance in verse 25 is a “present imperative.” A man is commanded by God to continually and consistently love his wife. Not leaving this to our imagination, Paul develops five facets of the Christ-like love every husband is to demonstrate toward his wife.

First, his love should be sacrificial (v. 25). A husband is to love his wife just at Christ “loved the church and gave Himself for her.” The emphasis of the love described here is volitional more than emotional. This love is a choice, a decision, an act of the will. This is not an “I love you if. . .” or an “I love you because. . .” No, this is an “I love you anyway. I love you even when you may not be lovely.” This is how Jesus loved us when we were dead in sin (Ephesians 2:1-10) and alienated from God (Ephesians 2:11-22). Emotional love/feelings have their proper place in marriage. It is usually that which gets us started in a relationship. However, it cannot sustain us for a lifetime. We need something wider and deeper. We need a sacrificial love that seeks the best for another even at great cost to oneself.

Second, his love should be sanctifying (vs. 26-27). Christ gave Himself for His church “that He might sanctify and cleanse her . . . that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” The truth of this text as it relates to Christ and the church is readily apparent. But, how does it apply to the husband/wife relationship? It works like this. Because your wife is married to you, she is encouraged and enabled to grow in Christlikeness. The husband is her help in the process of sanctification and her being conformed to the image and likeness of the Savior. This means a husband will mentor and disciple his wife. He will lead and guide her to mature into a radiant woman of God. He will help her and not hinder her in her pursuit and passion for the things of God. 

Third, his love should be sensitive (5:28). “Husbands ought (there is a moral imperative here) to love their own wives (it is exclusive) as their own bodies; he who loves his wife loves himself.” A husband is sensitive to himself. He knows when he is having a good day or a bad day. He knows when he is up or down, happy or sad. In the same way he should be sensitive and aware of what is going on in the life of his wife. He needs to develop what I call a “marital radar system” that picks up signals that come from his wife. I should be quick to add this radar system should improve with practice and age. The way she walks into the room, body language, facial expression, and tone of voice are just a few of the areas a wise and godly husband will study and learn to read.

Fourth, his love should be satisfying (5:29-30). Paul says a wife should be “nourished” and “cherished” by her husband’s love. Both of these words are present participles affirming continuous action. A husband continually nourishes or feeds his wife with his love, and he continually cherishes or honors her with that same love. His love strengthens and sustains her. His love informs her that there is a place in his heart reserved just for her.

Fifth, his love should be specific (5:31-33). Paul (and Peter) not only grounds his theology of marriage in the atonement, he also locates it in the doctrine of Creation. Verse 31 is a direct quote of Genesis 2:24 (note Jesus’ citation of this as well as in Matthew 19:5). It is also pre-fall (Genesis 3). Having left father and mother to join or cleave to his wife, Paul concludes by charging the husband in verse 31, “let each one of you in particular so love his own wife as himself.” God calls a husband to be a “one woman kind of man.” He calls him to love his wife in such a way that she knows, the children know, friends know, and even enemies know this man is in love with and devoted to only one woman, and that woman is his wife. This man is neither a flirt or a fool. He commits to being alone with only one woman, and that woman is his wife. He constantly reminds himself that it does not matter how much he loves Jesus or his wife: “the wrong person + the wrong place + the wrong time = the wrong thing happening. The tragic example of King David is never far from his mind’s eye.