Ordination #2, Art. 12: Final States

I know I’ve got a good bit of editing to do, and studying for the oral exam board, but it feels good to wrap up this segment of the ordination process.

In the bodily resurrection of the dead; of the believer to everlasting blessedness and joy with the Lord; of the unbeliever to judgment and everlasting conscious punishment.

Scripture is clear that prior to judgment there will be a general resurrection of the dead (Isa. 26.9; Dan. 12.2; Jn. 5.25, 28-29). Our resurrection is connected to Jesus’ resurrection (1 Cor. 15.12-14) and He will change our bodies to be like His (Phil. 3.20-21). Our resurrection bodies will be physical, but in some ways different from our current physical bodies (Lk. 24.38-39; Jn. 20.27). After the resurrection, each person will be judged (Acts 10.42; Rom. 14.10).

Judgment is based upon what we do in this life in our bodies (2 Cor. 5.10). Some texts indicate good works are a factor in judgment (Mt. 25.31-46; Jn. 5.29), but there will be some who do good works that are told to depart by Jesus (Mt. 7.21-23). Ultimate judgment hinges upon responding appropriately to Jesus (Jn. 12.48; 16.8), but it is clear a proper response to Jesus will result in good works (James 2.14-26) that will be evaluated (1 Cor. 3.11-15).
The true believer can anticipate everlasting blessedness and joy with the Lord in the new heavens and the new earth (Isa. 65.17; Rev. 21.1). This blessedness and joy include delighting in God’s glory and presence (Rev. 21.23; 22.3) where there will be no pain or sorrow (Rev. 21.3-4) and the believer rewards for their faithfulness (Mt. 25.34).

For the unbeliever the future holds condemnation after judgment (Mt. 25.41, 46; Rev. 20.7-15). God takes no delight in the death of the wicked (Ez. 33.11) and desires that all should repent (2 Pet. 3.9), but those who are not in Christ will endure everlasting (Isa. 66.24; Mk. 9.43-48; Mt. 25.46 – if life is eternal, death should be eternal in the same way) and conscious punishment (Lk. 16.19-31; Mt. 25.30). This is a challenging doctrine and our hearts should break like Jesus’ did over Jerusalem (Mt. 23.37-38), but it will ultimately result in praise for God’s righteousness and justice (Rev. 19.1-4). In the meantime, we should be motivated to share God’s life-giving message with those who don’t know (Jude 20-24).

What about the rapture?

I’m working on ordination stuff, trying to nail down my eschatology. There are few things I’m interested in less. If you read the post on Article 11, you may notice I left out the timing of the rapture. I’m going to rewrite it, but I’d love to hear of any readers (if anyone other than my wife still check in…) why you’re pre-, mid-, or post-tribulational in your view of the Rapture.

Here’s the updated “last paragraph” from my Article 11 statement, but this could shift with the winds. Any insight, questions, etc… would be appreciated when it comes to helping me wade through the swamp of eschatology…

Next, His return is imminent and this “Blessed Hope” (Titus 2.13) has a vital bearing on the personal life and service of the believer. Biblical authors do not discuss eschatology for the sake curiosity, but to motivate the church to vigilant and diligent living (Mt. 25.1-13; 1 Thess. 5.1-11). There is some tension when discussing the issue of imminence. On one hand, we do not know when Jesus will return and disciples should be ready (Mt. 24.42-44; 1 Thess. 5.2), but there is an indication that waiting is expected (Jn. 21.18; Mt. 24.2; 24.14). While it is a complex issue, I currently hold to a mid-tribulational rapture due to the broad expectation in Scripture that suffering is often part of the Christian life and there is no guarantee of escape from it (Rev. 12.17; 13.7), but we will not be subject to God’s wrath (1 Thess. 5.9). Jesus indicates a “shortening” of the time of suffering as well (Mt. 24.42-44). This is, however, a complex issue that ought not be a major issue of division within the church, but should, again, motivate us to godly living.

Ordination #2, Art. 11: Eschatology

Escatology scares me. Not that I’m scared of the end of the world, but the study of it is such a maze of texts and perspectives. I went to college at the school Tim LaHaye built, which gives me more of a pretribulational rapture view of things, but I’m not so sure any more. Thankfully, in the ordination process we don’t have to nail down the rapture, though I’m sure we’ll be asked. And the other stuff, beyond that, seems fairly straightforward. Here’s the statement, any questions or clarifications are welcome and helpful to the grilling I’ll be receiving in a few months from the ordination board.

Article 11: In the personal and premillennial and imminent coming of our Lord
Jesus Christ and that this "Blessed Hope" has a vital bearing on the personal
life and service of the believer.

While eschatology can be complicated the biblical witness is clear that the coming of our Lord Jesus Christ is certain (Mt. 24.30; Acts 3.19-21; 1 Thess. 4.15-16; 1 Jn. 2.28). In addition to its definiteness, it is going to be personal because He said He Himself would come again to take His disciples with Him (Jn. 14.3). This personal return will also be visible and bodily as Jesus said He would return in the same way He left (Acts 1.11).

His return will also be premillenial. Jesus will come to reign for 1000 years (Rev. 20.4-6). The millennial state is indicated in passages like Isa. 65.20 where the present age is surpassed in blessedness, but they fall short of the eternal state (see also Ps. 72.8-14; Isa. 11.2-9; Zech. 14.6-21; 1 Cor. 15.24; Rev. 2.27; 12.5; 19.15).

Next, His return is imminent and this “Blessed Hope” (Titus 2.13) has a vital bearing on the personal life and service of the believer. Biblical authors do not discuss eschatology for the sake curiosity, but to motivate the church to vigilant (Mt. 25.1-13) and diligent living (1 Thess. 5.1-11). There is a tension when discussing the issue of imminence. On one hand, we do not know when Jesus will return and disciples should be ready (Mt. 24.42-44; 1 Thess. 5.2), but there is an indication that waiting is expected. Peter would grow old (Jn. 21.18), the temple would be destroyed (Mt. 24.2), and the gospel would go to the nations (Mt. 24.14), and there are signs that should precede His return (Mk. 13.19-26). It is possible that some of these have been fulfilled, whether it be the definition of “all nations” (Col. 1.5-6) or the destruction of Jerusalem and the Jewish War of AD 66-70. Because the fulfillment of these signs are uncertain, we ought to continue reaching the nations with the gospel and living diligently as if He could return any moment.

Ordination #3f: Women in Church Leadership

Men and women are both created in the image of God (Gen. 1.27; 5.1-2), created for and interdependent upon one another (1 Cor. 11.11-12), equally receive the blessing of the Holy Spirit (Acts 2.17-18 = Joel 2.28-29) and the gifts He gives (1 Cor. 12.7; 1 Pt. 4.10), and are full participants in Christ (Gal. 3.28). Women should clearly exercise their gifts within the church, including what seem to be general encouragements to teach one another as a church (Col. 3.16; Heb. 5.12), but there are some limitations to teaching and ruling (1 Tim. 2.12) based on order of creation rather than cultural elements (1 Tim. 2.13). Also, Paul gives directions to male elders, deacons, and deaconesses in 1 Timothy 3, but no reference to women elders. It seems appropriate that women have significant freedom within the church apart from the role of elder/overseer of a body of believers.

Ordination #3e: Social Drinking

The Bible warns against the dangers of drinking throughout (Prov. 20.1; 31.4-5; Gal. 5.21), including leading to debauchery (Eph. 5.18). At the same time, wine is not inherently evil. It is seen as a gift from God (Ps. 104.15) and a legitimate element in feasting and celebration (Dt. 14.26; Isa. 25.6). Even if alcohol is permitted, care should be taken to avoid addiction (1 Cor. 6.12) as well as leading others into violating their conscience with regards to alcohol (Rom. 14.13, 20-21).

Ordination #3d: Divorce & Remarriage

The OT Law gives some guidelines for divorce (Dt. 24.1-4), but it is clear that God “hates divorce” (Mal. 2.16). Even so, Jesus and Paul are explicit that there are appropriate reasons for divorce, but divorce is not required. Marital unfaithfulness is the only legitimate ground for divorce that Jesus mentions (Mt. 19.9) while Paul says a believing spouse is not bound by a marriage if they are deserted (1 Cor. 7.15). Remarriage for the offended party is acceptable in both cases. Remarriage is also allowed when one’s spouse has died, so long as the believer marries “in the Lord” (1 Cor. 7.39).

Ordination #3c: Abortion, Infanticide, Euthanasia

The Bible is clear that the taking of innocent life is prohibited (Ex. 20.13) because people are created in God’s image (Gen. 9.6). Infanticide is clearly wicked in God’s eyes (Isa. 57.5). Abortion is relatively straightforward as well given that the unborn are considered persons in Scripture. They are called children (Luke 1.41, 44) and the unborn are personally known by God (Ps. 139.13-16). As such, they should be protected as innocent life. Regarding euthanasia, the Bible is clear that our lives are not our own (Jer. 10.23), but we are God’s creation and we are overstepping our authority to take our own lives or assist others in doing the same.

Ordination #3b: Spiritual Warfare

Scripture is clear that there are malevolent spiritual forces that are created beings (Col. 1.16). These spirits intend to influence all people away from God (2 Cor. 4.4), though they are not outside of God’s sovereign control (Job 1.6-11). They can influence believers (2 Tim. 2.25-26; Gal. 4.9), but believers are to be alert to these spiritual forces, stand against them in the truth (Eph. 6.12-18; 1 Pet. 5.8-9) as well as resist them and draw near to God (James 4.7-8).

Ordination #3a: Homosexuality

These next Ordination posts have to do with "Contemporary Issues" in the church. Some are more contemporary than others, but here we go...

This is a tough issue to write on/blog on because it is such a heated debate on a broad cultural level. I'm looking forward to reading unChristian by Kinnaman and Lyons (I think), which deals with perceptions of Christians in the broader culture. One such view is Christians are anti-homosexual. Because of the sensitivity of this issue, we need to communicate lovingly, but we must communicate the truth as well. I think where we make a big mistake is elevating this issue beyond other sins that we have come to wink at in the church. Given the political intensity, I'm not sure how to stand for the truth in love, but it must be our goal. Disclaimer done. Here's the statement.

Sexual union is intended to be the consummation of a marriage commitment between man and woman (Gen. 2.23-24) and Jesus makes it clear that husband and wife are no longer two, but one flesh (Mt. 19.6). Sexual engagement outside of a marriage covenant is becoming one flesh with another, but it is an illegitimate relationship (1 Cor. 6.15-17). Given the man/woman bond that marriage is built around, the biblical witness is unanimous in teaching homosexual acts are illegitimate, sinful expressions of sexuality (Dt. 18.22; Rom. 1.26-27). It is not, however, a sin from which one cannot recover because believers are not slaves to sin (Rom. 6.1-2) and we are called to subject our bodies in service to God (1 Cor. 9.27).

Ordination #2, Art. 10: Church Government

I’ve got the same concerns for this one, maybe even moreso, than the previous post. Any input is appreciated.

That Jesus Christ is the Lord and Head of the Church and that every local church has the right, under Christ, to decide and govern its own affairs.

When we speak of church governance, it is important to remember that Jesus Christ is the Lord and Head of the Church (Col. 1.15-20), but Scripture is clear that there are human leaders to be obeyed and honored by the church (1 Thess. 5.12; Heb. 13.17). Multiple forms of governance are found in the NT. We see episcopal governance with the authority invested in the disciples to build the church (Mt. 28.18) as well as Paul’s authority to appoint elders (Acts 14.23). A hierarchical governance seems to have developed in church history as well. Elder leadership is also found throughout the NT (11.30; 20.17). But there is also support in the NT that shows the local church has the right, under Christ, to decide and govern its own affairs. We see the authority of the local church exercised in the selection of Judas’ replacement apostle (Acts 1), the selection of the first deacon board (Acts 6), the sending of Paul and Barnabas (Acts 15.2-3), as well as having a role in church discipline (Mt. 18.15-17; 1 Cor. 5).
There does not seem to be a prescriptive church government. It seems an elder led congregation, where elders are raised up from within the congregation, seems to be the best form of government. It affirms the order and authority of leadership, but recognizes the collective authority of the church under Christ.

Ordination #2, Art. 9: The True Church

I haven’t been on the ball with ordination stuff like I should so I’m kind of just pounding it out right now. Any input, even if (actually, particularly if) you wonder, “What’s he talking about? Is that even a real sentence?!” would be helpful. Not sure how coherent these thoughts are, but I’m tired of looking at it and thinking about it right now. So help, please. You’re my only hope!

Here’s Article 9 with my stuff to follow.

That only those who are, thus, members of the true Church shall be eligible for
membership in the local church.

While there is a large, invisible church, there are numerous local manifestations of the universal church. Paul writes to churches in cities (1 Cor. 1.2), regions (Gal. 1.2), and even houses (Rom. 16.5). It should be the case that only members of the true Church shall be eligible for membership in the local church, we understand there will always be weeds among the wheat (Mt. 13.24-30) and we must trust that God knows who really belongs to Him (2 Tim. 2.19). One of the elements of a local church should be discipline to maintain the purity of those who proclaim themselves to be members of the church (Acts 5.1-11; 1 Cor. 5.1-5; Gal. 6.1).
Beyond church discipline, there are a handful of other elements that this local church ought to be committed to. Specifically, the church is an assembly that meets together regularly (1 Cor. 16.2; Heb. 10.25) for the purposes of worship (Eph. 5.16-19), growing toward maturity (Eph. 4.12-13), caring for one another (Acts 11.29; 2 Cor. 8.4), and making disciples of all nations (Mt. 28.19-20). The assembly of believers that constitutes a church seem to include some kind of teaching from the Scriptures (Acts 2; 1 Tim. 2) and, given the corporate nature of communion, the administration of the ordinances.

Ordination #2, Art. 8: The True Church

Believe it or not I’m still chipping away at my ordination paper. Last Friday our group that is going through this together met and covered Articles 7 & 8 of the Evangelical Free Church of America’s doctrinal statement. Article 7 was the first one I posted on the blog (check under Ordination if you’d like to see it). This is Article 8, which is the first of three articles on ecclesiology (think that’s important in the EFCA?). As usual, any input is helpful.

That the true Church is composed of all such persons who through saving faith in Jesus Christ have been regenerated by the Holy Spirit and are united together in the Body of Christ of which He is the Head.

Jesus said He will build His church (Mt. 16.18) and Paul tells us that Jesus loves His church (Eph. 5.25). The church began at Pentecost with the arrival of the Holy Spirit (Acts 2). The universal nature of the church (Eph. 1.22-23; Col. 1.18, 24) indicates that the true Church is composed of all such persons who through saving faith in Jesus Christ have been regenerated by the Holy Spirit. This faith in Jesus and baptism in the Spirit is what unifies and brings a person into the true Church (1 Cor. 12.12-13). The Holy Spirit will also be active when the true church is assembled because He empowers the church (Acts 1:8) and He dwells in the church (1 Cor. 3.16-17). While it may be difficult to determine who is in this true Church, God knows who truly belong to Him (2 Tim. 2.19; Mt. 13.24-30).
This true Church is intended to be united together regardless of any social distinctions (Col. 3.11; Gal. 3.28). Christ is the Head of the Church (Col. 1.18), which means He is the authority over it (Col. 2.9-10) and sustains and nourishes it (Col. 2.19; Jn. 15.1-11) in the Body of Christ (1 Cor. 12.27).

Ordination #2, Art. 6d: Adoption

Finally, only such as receive Jesus Christ become children of God (Jn. 1.12; Eph. 1.5), which includes the benefits of reconciliation to God (Rom. 5.10-11), freedom from sin (Rom. 8.14-16), access to God’s resources (Rom. 8.16-17; Phil. 4.19), and parental discipline (Heb. 12.5-11).

How do you experience the benefits of being God’s child? Which are encouraging? Which are challenging?

Ordination #2, Art. 6c: The Benefits of Salvation

The first benefit of conversion is regeneration, which is to be born of the Holy Spirit (Jn. 1.12-13; 3.5-8), and it is the starting point of one’s spiritual life and transformation (Titus 3.5). The believer becomes a new person (2 Cor. 5.17), alive to God whereas they were previously dead to Him (Rom. 3.10-11). In addition to being “born again,” the status of the believer has changed from being their own entity to being “in Christ” (2 Cor. 5.17) and Christ also abides in them (Gal. 2.20). This union with Christ is key to our justification, a forensic declaration of righteousness, before God (Rom. 8.1, 33-34), which is made possible by the imputation of Christ’s righteousness to us (Rom. 4.3, 6; 5.17). This justification is entirely a gift of God’s grace (Eph. 2.8-9; Rom. 3.23-24).

Reading Erickson’s theology (see margin) on our union with Christ has been the most encouraging aspect of my study on theology over the last several months. I had never made a big deal of it, but it was tremendous to think of how, when we are joined to Christ, we become partners with Him. In that partnership we pool resources (talk about a bum deal for Him!). When it comes time to judge sin, I produce the goods in the partnership, but Jesus bears them in my place, as my partner. Likewise, when righteousness is demanded, God sees our union and recognizes “our” righteousness because Christ’s righteousness is accounted to me – we’re partners.

It’s like saying the partnership between myself and Hank Aaron resulted in 755 home runs. It’s pretty one-sided, but, if it were true that we had some kind of partnership, it would be factually true that we had 755 home runs between us. In the same way, in my union with Christ, "We're" righteous - even though He's the great one who is bringing all the righteousness.

I probably should have known this stuff, and maybe it was in the recesses of my brain somewhere, but it was powerful to dwell upon and wrestle with.

Ordination #2, Art. 6b: Applying Atonement

The application of Jesus’ sacrifice on the cross is salvation of those who would believe. Romans 8.30 gives a general order of salvation (predestined, called, justified, glorified), though many of the events only have logical priority as they are virtually instantaneous. Humankind’s corruption through sin renders us helpless to receive the gift of salvation (Rom. 3.10-11) without divine enablement that He purposed before the creation of the world to give to those He has chosen by His own will (Eph. 1.4-5; Jn. 15.16). While God’s call to salvation is in some ways general (Isa. 55.1; Mt. 11.28), sin renders man unable to respond unless God places an effectual call upon the ones He has chosen (Jn. 6.44; Acts 13.48; 16.14). With this divine enablement to respond, genuine conversion is required because only those who believe and receive Jesus Christ enjoy the benefits of His sacrifice. The two aspects of genuine conversion are repentance, turning away from sin (Acts 2.38; Mt. 4.17), and faith, trusting in Christ alone for salvation (Eph. 2.8-9).

This was the section where I spent the most time dwelling upon the “order of salvation.” Some believe, because we are spiritually dead, we need to be regenerated (born-again) before we choose to believe. I’ve opted for God’s effective calling enabling us to choose Him, resulting in regeneration. Any thoughts on how you’ve figured this out would be greatly appreciated because I’m pretty ambivalent on it at this point.

Ordination #2, Art. 6a: The Atonement

After dealing with sin, we now move to the remedy, which is the work of Christ. The next series of posts will deal with Article 6 of the Evangelical Free Church of America doctrinal statement, which deals with the atonement at the cross and the application of that sacrifice for our salvation. While Jesus died for my sins is profoundly simple, it is amazing how complicated this can get when it comes to some of the details. Here’s the statement with the first section of my paper to follow.

That the shed blood of Jesus Christ and His Resurrection provide the only ground for justification and salvation for all who believe, and only such as receive Jesus Christ are born of the Holy Spirit and, thus become children of God.

The shed blood of Jesus Christ and His resurrection (Rom. 4.25) is grounded in the OT sacrificial system where death was required to atone for sin (Job 42.8; Lev. 1.3-4) and Isaiah looked forward to a Servant who would bear the sin of His people (Isa. 53.6). Jesus died in the place of sinful humanity, as our substitute sin-bearer (Isa. 53.6; 2 Cor. 5.21; 1 Pt. 2.24) by becoming an atoning sacrifice for our sin (Heb. 9.6-15), which is due punishment. This sacrifice satisfies the just wrath of God against our sin (Rom. 3.25). This unique sacrifice provides the only ground for God’s saving work in an individual’s life (Jn. 14.6; Acts 4.12).

Ordination #2, Art. 5d: The Solution to Sin

Because of the profound effects of sin, we are spiritually dead toward God and unable to pull ourselves from this sin-ravaged condition. It is impossible for us to please God while we are in our “flesh” (Rom. 8.8; Jn. 15.5). Good works may be done (parents give good gifts to children), but they are not meritorious to restoring our relationship with God (Isa. 64.6). Only through regeneration by the Holy Spirit can salvation and spiritual life be obtained (Eph. 2.1-5).

Ordination #2, Art. 5c: The Effects of Sin

Because of sin man is lost. Sin is universally extensive (all people sin), but it is also deeply intensive, happening at a deeper level than actions. It is an act of the entire person, total depravity. This doesn’t mean that man is as bad as he could be, or that he does every wicked thing possible, but that every part of one’s person is tainted by sin. The body is damaged by sin (Rom. 6.12); it is an issue of the heart (Jer. 17.9; Mt. 15.18-19); the mind and reason are part of the problem (Gen. 6.5; Prov. 15.26; 2 Cor. 3.14-15); emotions are corrupted (Rom. 1.26-27; Gal. 5.24); and, finally, the will is corrupted as we are slaves to sin (Rom. 6.17; 2 Tim. 2.25-26).


The effects of sin are devastating. Man’s relationship with God suffers just as it did with the first couple (Gen. 3.9-19). We are now objects of His wrath (Ex. 32.10-11; Rom. 1.18). We are objectively guilty of rejecting God’s design for us as His stewards (Gen. 1.28) by being unfaithful stewards (Gen. 3), ungrateful (Rom. 1.21), and lawbreakers (Rom. 1-2). Our lostness includes death – physical (Heb. 9.27; Rom. 5.12), spiritual – alienation from God (Gen. 3; Rom. 6.23), and eternal for those whose names are not found in the Book of Life (Rev. 20.13-14). The individual also suffers within themselves due to sin by increasingly becoming slaves to sin (Rom. 6.17), failure to take responsibility for one’s own sin (Gen. 3.12-13), self-deception (Jer. 17.9), and a hardening of conscience (1 Tim. 4.2). Sin also harms interpersonal relationships (James 4.1-2) and a lack of servanthood and humility that Jesus and Paul must instruct against (Mk. 10.45; Phil. 2.3-5). There is also a sense in which creation bears the weight of man’s sinful choices (Gen. 3; Rom. 8.18-25).

Ordination #2, Art. 5b: Human Sin

Sin can be described in a variety of ways, but the common theme is falling short of God’s standard (Rom. 6.23). Sin is universal, both inherited through Adam (Rom. 5.12) and committed by each person, individually (Ps. 14.1, 3; Eph. 2.3; 1 Jn. 1.8-10). Because of man’s corrupted nature, we each have “flesh” that leads us toward sin and away from doing God’s will (Rom. 7.18; Gal. 5.16-24). While the devil may tempt, much of our sin problem arises from corrupt desires within us (James 1.14-15). Some desires are God-given and good, but we have a way of taking legitimate needs (enjoying things – Creation; obtaining things – stewardship; do things/achieve) and twisting them into “the lust of the flesh, lust of the eyes, and the pride of life” (1 Jn. 2.16).

Jesus also said “the world” hated Him and would hate us (Jn. 7.7). The world is a kind of impersonal spiritual force, or system, that is set against God (Jn. 14.17) and believers are to be set against it (James 4.4) by being salt and light within it (Mt. 5.16).

Ordination #2, Art. 5a: Creation in God’s Image and the Fall

Ringing in the New Year with a little sin talk. Don’t worry. Keep reading (if you have a strong interest in theology). I’m on Article 5 for my ordination work. Man’s creation and fall into sin and its effects. Enjoy. I guess. Any feedback, requests for clarification, or outright correction is appreciated. My final paper will be much shorter, but I prefer to make it long and cut it down rather than beef it up later. I'm rambling now.

Unlike any other being, man was created “very good” (Gen. 1.31) in the image of God (Gen. 1.26-27). Created in God’s image, humankind fell into sin (Gen. 3.1-19), but the image is only effaced, not destroyed as evidenced by the fact that as murder is still a grievous offense due to the victim’s creation in God’s image (Gen. 9.6) and it is why we are to avoid cursing our fellow man (James 3.9) – both unacceptable because man is created in God’s image/likeness. The image is increasingly recovered through the process of sanctification (Col. 3.10; 2 Cor. 3.18) and will ultimately be restored upon Christ’s return (Rom. 8.29; 1 Jn. 3.2).