Do You Desire the Office of Overseer?

In expounding Paul’s comment on people desiring the office of overseer (1 Timothy 3:1), Calvin deals extensively with sinful (arrogant) and proper desire for such a position. He notes the difficulty of the work and that in Paul’s day as in his own, a man could not be a Minister of the word of God unless he completely hazard himself to become a martyr. On the other hand, Calvin notes, God provides the sufficiency. Then he stated:

A man will well be content to be set on work in this charge, especially seeing he knows that it is an acceptable sacrifice to God, and that we cannot bestow our lives and our deaths better than by bringing poor souls who were lost, and on their way to everlasting death, to salvation.  Therefore upon this condition we may desire to be Ministers of the word of God; but yet if we mark what a hard matter it is, if we consider our own ableness, out of doubt we will flee from it as much as we can, and would gladly be delivered from it.  Or if we have this charge, it is upon this condition, that we would gladly that God would call more able men, that they might serve the Church better.  We may not here be angry, we may not seek any specific way out; but no doubt he who has not this consideration when he desires this office, he is only a windbag carried away by naughty affections if he thinks he has a good zeal yet we know that there is nothing but ambition and vainglory in that man, if he has not this fear to hold back himself, and does not desire to have the Church served by others than himself.

This contains another strong statement from Calvin on the importance of evangelism- this is how he preached to his people! One thing that should properly draw men to pastoral ministry is the desire to labor for the salvation of souls. Then, Calvin notes that any man possessing merely the humility arising for basic self-awareness and affection from the church will yearn for God to raise up better men than he for this office. If you are grateful the church has you, you better think again. He who thinks he is God’s gift to the church, is a “gift” from a different source. But, brothers, if you find yourself weighted down with the care of souls, at times crying out to God wondering why he has not provided better for the shepherding of his people- realize, that in this you discover the seal of God’s approval on your calling. God is at work. You and I are not sufficient; but God is, and he is pleased to work through people like us when we realize it is all of him. Better men than us, who have gone before us, have felt this inadequacy. Let us join them in clinging desperately to God while standing fast at our posts.

“The Saving of Souls,” Calvin on Pastoral Duty

“The Holy Ghost called them also Bishops, that is to say, watchmen over the flock, to show that it is not an honor of idleness to be called to this state, and therefore that he must not be idle, but know that he is sent to go about the saving of souls, and therefore must give himself to it and be watchful therein, and take pains about it.”

– John Calvin, sermon 20, in Sermons on the Epistles to Timothy & Titus

Calvin, “Fools Scorn Motherhood”

I continue to be blessed by Calvin’s exposition of 1 Timothy (see previous post). While preaching 1 Timothy 2:15 Calvin took considerable space to reflect on how this text shows God’s approval of the state of motherhood. His words are strikingly contemporary as today we are also needing to re-assert the value of this wonderful work. Calvin is countering a false idea of spirituality which disdained such “earthly work” even considering marriage “of this world,” encouraging women instead to pursue “spiritual” work by entering convents.  In contrast Calvin stated:

Let us learn therefore that if a woman be among her household, and be busied about her children, to wipe them, and comb them, and dress them; or if she be nursing them, up day and night, suffering cold and heat to nurse them, if she bears it patiently, knowing that it is God’s good appointment, and he approves of it, this is a sweet smelling sacrifice to him.

Calvin then took on the “pretend chastity” of nuns, saying that was “nothing” in comparison with the daily work of being a wife and mother.

all the chastity they pretend is nothing before God in comparison to that which he has appointed, that is to say, that although it seems to be a vile thing, a matter of no account, for a woman to take pains about housewifery, to make clean her children when they are arrayed, to kill fleas and other such like, although this is a despised thing, yes and such that many do not even want to look upon it, yet they are sacrifices which God accepts and receives, as if they were things of great price and honorable.

So killing fleas was a common aspect of mothering in the 16th century!

He goes on to say,

Therefore let women say, “Well, although the world has no regard of me, yet must I find myself occupied here, for so God commands me.” And moreover also they have to consider that when they do their duty and execute their office, God accepts well of it, although men despise it.

In his day, as in ours, there were those who scorned “women’s work.” I couldn’t recall how many times my wife has been asked if all she does is stay home with our children or she has been asked if she wouldn’t really like to do something valuable or if she might use her gifts in a manner more beneficial to society. Calvin answers well:

“Indeed there are a number of fools that when they speak of women’s distaffs [i.e. domestic duties], of seeing to their children, will make a scorn of it and despise it.  But what then?  What says the heavenly Judge?  That he is well pleased with it, and accepts it and puts it in his reckoning.  So then let women learn to rejoice when they do their duty, and though the world despise it, let this comfort sweeten all respect they might have that way, and say, “God sees me here and his Angels who are sufficient witnesses of my doings, although the world does not approve of them.”

Calvin strongly affirmed a distinction of roles, but he exalted the value of mothering and called on husbands to appreciate the labors of their wives.

Again when a man sees his wife employ herself all the day long to do her duty, let him also consider whereunto God has called him, that he also for his part may do his duty.  For a man is not born to idleness, nor is a woman.

These are good words for us today as well. On one hand, we can see that affirming the role of wife and mother is not a recent phenomenon. We also see that Calvin, in spite of the mean caricature of him which is often portrayed, is at pains to support wives and mothers, rebuking strongly those who would demean them. And most importantly, we are reminded of this biblical teaching so that mothers might be encouraged that as they work hard at the often mundane tasks of motherhood they are pleasing God- no matter whether anyone else ever notices. And, we, husbands, are exhorted to make sure someone does notice- and we are to give thanks to God for faithful wives and mothers, sharing in the labors, and making our appreciation well known.

[quotes taken from Sermon 19, in Sermons on Timothy & Titus. A new edition is forthcoming]

John Calvin & Evangelism

A main reason some people are adverse to John Calvin is that all they know of him is his teaching on predestination, and they fear this teaching destroys evangelism. But, whether or not one agrees with Calvin, it is only fair to note that he did not see predestination as an impediment to or negation of evangelistic fervor. I have written previously on Calvin’s teaching on and engagement in missionary endeavors, and will not rehearse that information here.

However, just today I came across more of Calvin’s teaching on evangelism. I am currently reading through Calvin’s sermons on 1-2 Timothy & Titus preparing a new edition of these sermons for publication (the only English version currently available is a facsimile of the 1579 translation with spellings and type face [e.g., an “s” looks like an “f”] which make it difficult to read). These sermons always end with a prayer and often the prayer includes a petition for God’s grace “not to us only, but to all people and nations of the world.”  Then, the 12th sermon, expounding 1 Timothy 2:1-2 is especially good, with helpful discussion of the importance of government, the importance of community in the church and the importance of evangelism and missions.

As Calvin expounds Paul’s call to pray “for all men” he applies this to our missionary responsibility to the world. Here are some excerpts:

“if we want to rightly make our prayers to God for all men, we must begin with those whom we are joined together with in faith and obeying the gospel; for they are, as it were, household servants in God’s house.  Yet in addition to praying for the faithful, we should also have pity and compassion on the poor unbelievers, asking God to draw them unto us so that all of us may be of one accord.

Thus we see what Saint Paul’s meaning is in this place: namely, to show us what the children of God ought to employ themselves in doing, and it is this, that we should not travail unprofitably, but instead call upon God and ask him to work toward the salvation of the whole world, and that we give ourselves to this work both night and day.”

“he wanted to show that we must not only pray for the faithful, who are our brothers already, but for those who are very far off, those poor unbelievers.  Even though there seems to be a great distance and a thick wall between both, nevertheless we must have pity for their coming destruction, to the end that me may pray to God that he would draw them unto him.”

the greatest pleasure we can do to men is to pray to God for them, and call upon him for their salvation.” [following sentences show he has in view here the “infidels”]

“And according to this doctrine [‘pray for all men’], let us have pity on the poor wandering sheep who go on to destruction, even though they are not worthy, even though they are enemies to the Church, and scatter themselves far from us.”

This is strong pastoral exhortation, calling on his congregants to be people of missionary prayer, burdened by the coming fate of those who do not believe, driven by pity and compassion to “call upon God” for “the salvation of the whole world” and to labor to that end “both night and day”! These are not the words of a careless ivory tower academician. This is the passionate pleading of a pastor yearning for the good of mankind and the glory of God. Calvin was not perfect, and I have my disagreements with him. But this area is not one of his errors, nor is it one of my disagreements!

Rather than slandering a brother from the past, let us carry on in this worldwide mission endeavor in which he too labored in obedience to our common Lord.

Pride: The Source of Heresy

“This is the beginning and root of all heresy, which has been in all times: even this, that those who understood the Gospel would show themselves as men full of ambition and pride, and instead of dedicating themselves to God.”

–  John Calvin, Sermon on 1 Timothy 1:18-19

Pastors’ Conference in Edinburgh, Feb 25

February 25 I will have the privilege of participating in a conference for church leaders at Charlotte’s Chapel in Edinburgh, Scotland. “The Call: Leadership Conference” will have as its theme “The Leader as Shepherd” and will take place from 9:30am to 4:00pm. The cost is just £15 which includes lunch and over 10 books on church life (a reduced price of £10 is available for students, retirees, etc.). Full details for booking can be found here.

The speakers and topics are as follows (taken from the website):

The Shepherd’s Soul: Jeremy Walker (video)
This session focuses on the leader’s spiritual condition realizing the necessity of any leader to daily and intimately walk with God to be a qualified, effective leader in the church.

The Shepherd’s Ministry to the Church: Brian Croft (video)
This session discusses the practicality of ministry within the church in areas such as visiting the sick, facing death, caring for widows, discipleship, prayer, accountability and others and how to be most faithful and biblical as we labor in those tasks.

The Shepherd’s Ministry beyond the Church:  Matthew Spandler-Davison (video)
This session discusses the Christian leader’s practical ministry outside of the church in areas such as evangelism, mercy ministry, training and sending pastors and missionaries, pastoral networking, local church association, and how to be a faithful display of the gospel as we engage with other churches and the world.

The Shepherd’s Call:  Dr. Ray Van Neste (video)
This lesson looks at the call of the shepherd to faithfully love the Lord and love the Lord’s people.  We will be challenged to lead with the heart of a shepherd.  We will focus on the call of God for Christian leaders to faithfully feed, lead and protect the people of God.

Breakout Sessions:

  • Shepherding the family:  Liam Garvie (video)
    Liam will lead this discussion on the trials, challenges and joys of shepherding your family.
  • Feeding the Sheep:  Dr. Ray Van Neste and Jeremy Walker
    The shepherd is primarily tasked with feeding the sheep.  This session will discuss the nature, joy and challenge of preaching.
  • Test, Train and Affirm:  Brian Croft and Matthew Spandler-Davison
    The church is to be a training ground for pastors, elders and church leaders.  Brian and Matthew will share their experience of developing an internship program at their churches.

You can get further information including bios of the speakers and commendations of the conference at the conference website http://thecallconference.org/.

If you are in the area I hope to see you there.

New Festschrift for Howard Marshall

Over the holidays the new festschrift for Howard Marshall became available through Amazon. It is titled New Testament Theology in Light of the Church’s Mission: Essays in Honor of I. Howard Marshall, and I had the pleasure of co-editing it with Jon Laansma and Grant Osborne. In light of Howard’s profound influence on New Testament studies and his bolstering of evangelical scholarship, through his writing, teaching and mentoring, we thought it appropriate that a second festschrift be presented to him. The title reflects an emphasis in Howard’s work- the exposition of the New Testament ought to advance the missionary endeavor of Christ’s kingdom.

Though Howard and I differ on any number of topics, I have had the pleasure of observing his love for the church, his humility, and his passion for evangelism. He has been a helpful example to me, and it was a pleasure to write a biographical sketch for this volume.

We were pleased to have such a gathering of respected scholars contribute to this volume. I have pasted in here the table of contents so you can see the essays and contributors to the volume.

I. Howard Marshall: An Appreciation
Ray F. Van Neste

A Bibliography of I. Howard Marshall

The Gospel for All Peoples: Method, Integrity, Translation

Chapter 1 – Methodology of Evangelism in the New Testament: Some Preliminary Reflections
James D. G. Dunn

Chapter 2 – Freedom from the Law Only for Gentiles?  A Non-Supersessionist Alternative to Mark Kinzer’s “Postmissionary Messianic Judaism”
Craig L. Blomberg

Chapter 3 – Hearing Voices: The Foreign Voice of Paul under the Stress of Contemporary English Localization
Philip H. Towner

Chapter 4 – The Son of Man in Hebrews 2:6: A Dilemma for Bible Translators
Richard T. France

Gospels and Acts

Chapter 5 – The Gospel before the Gospels: The Preached Core Narrative
Darrell L. Bock

Chapter 6 – Matthew 5:17-20 and “A Tale of Two Missions”?
Esther Yue L. Ng

Chapter 7 – Revisiting the Johannine Water Motif: Jesus, Ritual Cleansing and Two Purification Pools in Jerusalem
Gary M. Burge

Chapter 8 – The Purpose of Luke-Acts: Reaching a Consensus
Mark L. Strauss

Chapter 9 – Neglecting Widows and Serving the Word? Acts 6:1-7 as a Test Case for a Missional Hermeneutic
Joel B. Green

Chapter 10 – Luke: Historian, Rhetor, and Theologian. Historiography and the Theology of the Speeches in Acts
Gene L. Green

Paul

Chapter 11 – The Missionary Character of 1 Corinthians
Brian S. Rosner

Chapter 12 – Church Membership and the idiwthV in the Early Corinthian Community
Andrew D. Clarke

Chapter 13 – Old Testament Paradoxes in Galatians: Rethinking the Theology of Galatians
Maureen W. Yeung

Chapter 14 – Missio Dei and Imitatio Dei in Ephesians
Roy E. Ciampa

Chapter 15 – An Ideal Missionary Prayer Letter: Reflections on Paul’s Mission Theology as Expressed in Philippians
Alistair I. Wilson

Chapter 16 – Paul’s Missionary Preaching in 1 Thessalonians 2:1-16, with an Apocalyptic Addition from 2 Thessalonians
Anthony C. Thiselton

Chapter 17 – “Prayer” and the Public Square: 1 Timothy 2:1-7 and Christian Political Engagement
Greg A. Couser

Chapter 18 – Schlatter on the Pastorals: Mission in the Academy
Robert W. Yarbrough

Chapter 19 – “Nobody knows de trouble I seen”: Hardship Lists in Paul and Elsewhere
Paul Ellingworth

Hebrews and Revelation

Chapter 20 – Hebrews and the Mission of the Earliest Church
Jon C. Laansma

Chapter 21 – The Mission to the Nations in the Book of Revelation
Grant R. Osborne

Chapter 22 – Early Christian Mission and Christian Identity in the Context of the Ethnic, Social, and Political Affiliations in Revelation
Eckhard J. Schnabel

Majesty & Preaching

“God does not want temples here to play around and laugh in, as in a theater; but there must be a majesty in one’s words by which we may be moved and touched and receive profitable instruction which leads to salvation.”

– John Calvin, sermon on 1 Tim 1:3-4

Quotes from The Rage Against God

To illustrate some of the insight and good writing to be found in Peter Hitchens’ book, The Rage Against God, I have simply pasted in some of my favorite quotes from the book. This book is to put on your list for reading this year.

“…enormous and intrusive totalitarian state power, especially combined with militant egalitarianism, is an enemy of civility, of consideration, and even of enlightened self-interest. . . . I have seen public discourtesy and incivility spreading rapidly in my own country as Christianity is forgotten.” 91

“Together with the experience of Soviet society, this venture convinced me that my own civilization was infinitely precious and utterly vulnerable and that I was obliged to try to protect it.  When you have seen a place from which the whole apparatus of trust, civility, and peace has been stripped, you are conscious as never before of the value of these things and more curious than ever about their origins, not in wealth or power, but in the mind of man and in the better angels of his nature.” 98

“No doubt I should be ashamed to confess that fear played a part in my return to religion. . . .But I should be even more ashamed to pretend that fear did not.” 103

“But the most important time was when I stood in front of Rogier van der Weyden’s great altarpiece and trembled for the things of which my conscience was afraid (and is afraid).  Fear is good for us and helps us to escape from great dangers.  Those who do not feel it are in permanent peril because they cannot see the risks that lie at their feet.” 104

“Those who blame religion for wars tend to do so only when it suits them to do so, and without paying much attention to the details.” 133

“The current intellectual assault on God in Europe and North America is in fact a specific attack on Christianity – the faith that stubbornly persists in the morality, laws, and government of the major Western countries. . . .The God they fight is the Christian God, because he is their own God. . . .God is the leftists’ chief rival.  Christian belief, by subjecting all men to divine authority and by asserting in the words ‘My kingdom is not of this world’ that the ideal society does not exist in this life, is the most coherent and potent obstacle to secular utopianism. . . . the Bible angers and frustrates those who believe that the pursuit of a perfect society justifies the quest for absolute power.

The concepts of sin, of conscience, of eternal life, and of divine justice under an unalterable law are the ultimate defense against the utopian’s belief that ends justify means and that morality is relative.” 134-135

“…when it comes to the millions of small and tedious good deeds that are needed for a society to function with charity, honesty, and kindness, a shortage of believing Christians will lead to that society’s decay.” 144-145

“In their utter reverence for oaths, men of More’s era were in my view as superior to us as the builders of Chartres Cathedral were to the builders of shopping malls.  Our ancestors’ undisturbed faith gave them a far closer, healthier relation to the truth – and so to beauty – than we have.” 146-147

“Even unbelievers have to recognize that God, whether he exists or not, predates earthly dictators and tends to survive them. . . . This may seem trivial to us in our secularized societies still benefiting from the freedoms that flowed from centuries of Christianity.  We have forgotten how we arrived at our civilized state.” 211-212

Poetry and Beauty as Apologetics

I have already listed Peter Hitchens’ book, The Rage Against God, as one of the best books I read last year. I had meant to comment much more on the books contents which are rich on a variety of topics and levels.

One point made often in the book is the power of poetry and beauty, particularly their apologetic power. People wanted to see him lock intellectual horns with his outspoken, atheistic (and now recently deceased) brother Christopher. However, Peter eschewed bare academic argument. Rather he stated:

“It is my belief that passions as strong as his [Christopher Hitchens’] are more likely to be countered by the unexpected force of poetry, which can ambush the human heart at any time.” (12)

This was true in his own conversion as he related how a medieval painting gripped him and then how the beauty of the Anglican worship services he had grown up with began to draw him back. He told how after years of avoiding church he found himself slipping into several services of Christmas music. He also stated:

“…I can certainly recall the way the words of the Church of England’s marriage service awakened thoughts in me that I had long suppressed.” (105)

As a result he has worked in his own denomination to preserve beauty and grandeur in their worship, referring to this as his “small, private battle for poetry and beauty” (112).

In an era which has largely lost its appreciation of the poetic, being far more interested in the common and the comfortable than the grand and the challenging, we would do well to ponder this.