Repost: Interracial Marriage and the Ordinary Means of Grace

This post was originally published in October of 2014 in the wake of the death of Michael Brown and the subsequent riots in Ferguson. As I recall those days, they were very dark and trying times for our nation. The heart of every true Christian was aching over the deep ethnic divide that was being revealed in the kingdom of man in which we sojourn. Of recent years this divide, and those who would push for worldly definitions of it and worldly solutions to it, have begun to infiltrate our churches.

Many pastors, with some alarm, are just beginning to take notice of the prevalence of this issue. Others seem to think it just a passing fad. We assure you it is not just a fad. At some point very soon, every church in America will have to deal with this issue. Not only is it not going away, but it is picking up steam. Soon, every pastor in America will start to have members and visitors in their pews using terms like “racial reconciliation,” “white privilege,” and “systemic racism” in their articulation of the gospel. You will be made to care. That said, please consider the following thoughts.

___________________________

This past week, I had the privilege of teaching the 9-12 year old class at my church. We are going through the Bible, piece by piece, and discussing each section. This week our discussion was on Genesis 6-11. Now, I understand that there are multiple orthodox views on who the sons of God were in Genesis 6. I exposed the kids to three, but only argued for the one I think to be best supported by the text: the godly line of Seth view.

When holding to this view, the question naturally arises, “What was the big deal with the sons of God marrying daughters of men?” A little context goes a long way in understanding how this is a problem. When Moses wrote the Pentateuch (the first five books of the Bible), the people of Israel were on the plains of interracial-marriageMoab awaiting their conquest of the land of Canaan (Numbers 22:1). There, God commanded them through Moses not to intermarry with the Canaanites (Deuteronomy 7:3-4).

I recall one time at a training exercise in the Army being asked by a guy where the Bible forbids interracial marriage. He wanted to know so that he could discourage his daughter from marrying outside her race. In fact, the Bible nowhere forbids interracial marriage for the sake of keeping people of different skin colors from joining together in matrimony. What it did forbid in Deuteronomy 7:3-4 was interfaith marriage. The Israelites were forbidden from taking foreign wives because they would entice them to follow after false gods.

In my estimation, the best understanding of the sons of God intermarrying with the daughters of men in Genesis 6 is that they were being led away from God by these women. What is interesting is that, when I asked the kids if the Bible anywhere explicitly forbids interracial marriage, they unanimously agreed that it does not. When I asked them why God forbid people in the Bible from marrying foreigners, they agreed that it was because they would entice them to follow false gods.

I bring all this up not to brag on how smart our children are at my church. Rather, I wanted to highlight the fact that the ordinary means of grace are sufficient for helping our churches, and even our the children in our churches, deal with the major issues that the church will face in our culture. The church does not have to resort to conducting a complete reset of its worship service or starting up a multi-culturalist project in order to be the church.

These children came to a right understanding of this deeply important cultural issue by partaking of the ordinary means of grace. They have sat under the preached word week-in and week-out, they have sung psalms, hymns, and spiritual songs that promote biblical truth, and we as a church have regularly prayed over their souls for the better part of their lives. What the church needs is to commit itself to the ordinary means of grace and expect that this will be the medium through which God will perform His extraordinary, transformative work in the lives of believers both personally and corporately. What the church does not need is a multi-culturalist agenda pushing for extra-biblical traditions to be added to the means God has ordained for the dispensing of His grace.

Book Review: The Pursuit of Holiness by Jerry Bridges

During last year, I spent a good amount of time reading on books dealing with sanctification. While there are many books that address this teaching, I’ve come to realize that most books on this topic within Reformed circles have two basic problems: (1) they merely repeat and/or reword the doctrine of sanctification found in Reformed confessions and catechisms and (2) they spend an inordinate amount of time discussing what is sanctification is NOT. While these are helpful and have their place, I wouldn’t say that these books are convicting or challenging. In looking for a change in pace, I picked up a classic from Jerry Bridges entitled The Pursuit of Holiness. Although it’s a relatively short book (less than 160 pages), it was one of my favorite books of last year.

Jerry Bridges begins his book with the following statement:

We Christians greatly enjoy talking about the provision of God, how Christ defeated sin on the cross and gave us His Holy Spirit to empower us to victory over. But we do not as readily talk about our own responsibility to walk in holiness.

This is a perspective that I did not grow up with as a young Christian. As a child of the Holiness Movement, I grew up with the testimony “Are you saved and do you know you’re saved? Are you free and separated from sin?” However, since I have begun fellowshipping with Reformed believers, I’ve noticed that holiness is not a common topic of discussion. In an effort to avoid legalism and various strains of perfectionism, many have fallen for the opposite error – namely that sanctification functions in the same manner as justification.

The title of this book comes from the biblical command found in Hebrews 12:14

Pursue holiness, for without holiness, no one will see the Lord.

In many ways, this book circles around this essential statement by carefully explaining what this verse means and by explaining what this verse doesn’t mean. However, the book goes a step further in actually discussing appropriate spiritual disciplines necessary for a genuine pursuit of holiness.

The book begins by simply declaring that holiness is basic to the Christian life and thus holiness is for all believers. One of the points that Jerry Bridges repeats is that God wants us to walk in obedience, not victory. This is a subtle point, but often times, our discussions on “victory over sin” is oriented toward self whereas walking in obedience is oriented towards God. Bridges address this concern head-on in his chapter Obedience, Not Victory, where he states

Our reliance on the Spirit is not intended to foster an attitude of ‘I can’t do it’, but one of ‘I can do it through Him who strengthens me.’ The Christian should never complain of want of ability and power. If we sin, it is because we choose to sin not because we lack the ability to say no to temptation. It is time for us Christians to face up to our responsibility for holiness. Too often, we say we are defeated by this or that sin. No, we are not defeated; we are simply disobedient.

Secondly, Bridges argues that part of the larger problem of ungodliness among Christians is because of a misunderstanding of what it means to live by faith. He discusses this point multiple times in the book by examining the nature of our union in Christ and by examining relevant passages in Romans 6-7. The reality is that the battle over indwelling sin is lifelong and thus there is a legitimate need to cultivate personal discipline. In his chapter The Place of Personal Discipline, Bridges argues that the sure way to obtain godliness is through Christian discipline. In referencing 1 Corinthians 9:25, Bridges states:

If an athlete disciplines himself to obtain a temporal prize, how much more should we Christians discipline ourselves to obtain a crown that lasts forever?

This Christian discipline includes a regular healthy diet of the Word of God (which includes Scripture memorization and meditation) along with a regular habit in disciplining our physical body. His commentary regarding our physical body is particularly insightful. In his chapter entitled Holiness of Body, he writes

Materialism wars against our souls in a twofold manner. First, it makes us discontent and envious of others. Second, it leads us to pamper and indulge our bodies so that we become soft and lazy. As we become soft and lazy in our bodies, we tend to become soft and lazy spiritually… When the body is pampered and indulged, the instincts and passions of the body tend to get the upper hand and dominate our thoughts and actions. We tend to do not what we should do, but what we want to do, as we follow the cravings of our sinful nature.

Hence, holiness in mind and spirit cannot be accomplished without holiness in body.  This methodical discipline in our body is not contrary to “living by faith”, but it is wholly consistent and harmonious with it since true saving faith has many graces that accompany it. Based on this above discussion, this means that the battle for holiness is centered around how our human will operates and how we need to develop godly habits in order to direct our will in the appropriate direction.

Much more can be said about this little book, but it is a very challenging and very convicting book. It is not a legalistic book, but it is a book that will challenge you if you are currently apathetic regarding your growth in grace. This book will exhort you to treat your sanctification with as much skillfulness and discipline as an athlete treats his own body. This book will cause you to rejoice in the provision that God has given you as a person united to Christ. Finally, this book will encourage you to see the blessed joy that comes with obeying the Lord and walking blameless before Him.

Black Spirituality and Reformed Spirituality, a Comparison (Full)

church

Recently, I’ve finished a blog series which compared the spirituality of traditional, devout Black Christians to Reformed spirituality. The goal of this mini-series was to answer the following question: Why aren’t there more Black Reformed Christians? The central thesis of this series is that diverging views of Christian spirituality is the essential reason why devout Black Christians generally are not in Reformed churches. In other words, the mode and nature of traditional Black spirituality is quite different than Reformed spirituality. In the blog series, I addressed the commonalities and differences between traditional Black spirituality and Reformed spirituality. This post breaks up that series into six basic parts.

Part I: Points of Agreement

Part II: Points of Disagreement

Interracial Marriage and the Ordinary Means of Grace

This past week, I had the privilege of teaching the 9-12 year old class at my church. We are going through the Bible, piece by piece, and discussing each section. This week our discussion was on Genesis 6-11. Now, I understand that there are multiple orthodox views on who the sons of God were in Genesis 6. I exposed the kids to three, but only argued for the one I think to be best supported by the text: the godly line of Seth view.

When holding to this view, the question naturally arises, “What was the big deal with the sons of God marrying daughters of men?” A little context goes a long way in understanding how this is a problem. When Moses wrote the Pentateuch (the first five books of the Bible), the people of Israel were on the plains of interracial-marriageMoab awaiting their conquest of the land of Canaan (Numbers 22:1). There, God commanded them through Moses not to intermarry with the Canaanites (Deuteronomy 7:3-4).

I recall one time at a training exercise in the Army being asked by a guy where the Bible forbids interracial marriage. He wanted to know so that he could discourage his daughter from marrying outside her race. In fact, the Bible nowhere forbids interracial marriage for the sake of keeping people of different skin colors from joining together in matrimony. What it did forbid in Deuteronomy 7:3-4 was interfaith marriage. The Israelites were forbidden from taking foreign wives because they would entice them to follow after false gods.

In my estimation, the best understanding of the sons of God intermarrying with the daughters of men in Genesis 6 is that they were being led away from God by these women. What is interesting is that, when I asked the kids if the Bible anywhere explicitly forbids interracial marriage, they unanimously agreed that it does not. When I asked them why God forbid people in the Bible from marrying foreigners, they agreed that it was because they would entice them to follow false gods.

I bring all this up not to brag on how smart our children are at my church. Rather, I wanted to highlight the fact that the ordinary means of grace are sufficient for helping our churches, and even our the children in our churches, deal with the major issues that the church will face in our culture. The church does not have to resort to conducting a complete reset of its worship service or starting up a multi-culturalist project in order to be the church.

These children came to a right understanding of this deeply important cultural issue by partaking of the ordinary means of Bible reading. They have sat under the preached word week-in and week-out, they have sung psalms, hymns, and spiritual songs that promote biblical truth, and we as a church have regularly prayed over their souls for the better part of their lives. What the church needs is to commit itself to the ordinary means of grace and expect that this will be the medium through which God will perform His extraordinary, transformative work in the lives of believers both personally and corporately. What she does not need is a multi-culturalist agenda pushing for extra-biblical traditions to be added to the means God has ordained for the dispensing of His grace.

The Baptist Catechism – Questions 93-104, The Ordinary Means of Grace

Q.93: What are the outward means whereby Christ communicateth to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances, especially the Word, baptism, and the Lord’s Supper; all which means are made effectual to the elect for salvation.

( Matthew 28:19-20; Acts 2:42, 46-47 )

 

Q.94: How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.

( Nehemiah 8:8; Psalm 19:8; Acts 20:32; 26:18; Romans 1:15-16; 10:13-17; 15:4; 1Corinthians 14:24-25; 1Timothy 3:15-17 )

 

Q.95: How is the Word to be read and heard, that it may become effectual to salvation?

A. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

( Psalm 119:11, 18; Proverbs 8:34; Luke 8:15; 2Thessalonians 2:10; Hebrews 4:2; James 1:25; 1Peter 2:1-2 )

 

Q.96: How do baptism and the Lord’s Supper become effectual means of salvation?

A. Baptism and the Lord’s Supper become effectual means of salvation, not for any virtue in them, but only by the blessing of Christ, and the working of the Spirit in those that by faith receive them.

( Matthew 3:11; 1Corinthians 3:6-7; 12:3; 1Peter 3:21 )

 

Q.97: What is baptism?

A. Baptism is an ordinance of the New Testament instituted by Christ, to be unto the party baptized a sign of his fellowship with Him, in His death, burial, and resurrection; of his being engrafted into Him; of remission of sins; and of giving up himself unto God through Jesus Christ, to live and walk in newness of life.

( Matthew 28:19; Mark 1:4; Acts 2:38; 22:16; Romans 6:3-5; Galatians 3:27; Colossians 2:12 )

 

Q.98: To whom is baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance toward God, faith in and obedience to our Lord Jesus Christ, and to none other.

( Matthew 3:6; 28:19; Mark 16:16; Acts 2:37-38; 8:36-38 )

 

Q.99: Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized, because there is neither command nor example in the Holy Scriptures, or certain consequence from them to baptize such.

( Proverbs 30:6; Luke 3:7-8 )

 

Q.100: How is baptism rightly administered?

A. Baptism is rightly administered by immersion, or dipping the whole body of the party in water, into the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles, and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.

( Matthew 3:16; 28:19-20; John 3:23; Acts 8:38; 10:48; Romans 6:4; Colossians 2:12 )

 

Q.101: What is the duty of such who are rightly baptized?

A. It is the duty of such who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they might walk in all the commandments and ordinances of the Lord blameless.

( Luke 1:6; Acts 2:41-42; 5:13-14; 9:26; 1Peter 2:5 )

 

Q.102: What is the Lord’s Supper?

A. The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to His appointment, His death is shown forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment and growth in grace.

( Matthew 26:26-28; 1Corinthians 10:16; 11:23-26 )

 

Q.103: Who are the proper subjects of this ordinance?

A. They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.

( Acts 2:41-42 )

 

Q.104: What is required to be worthy of receiving the Lord’s Supper?

A. It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience, lest coming unworthily they eat and drink judgment to themselves.

( 1Corinthians 5:7-8; 10:16-17; 11:28-29, 31; 2Corinthians 13:5 )

LBCF of 1677/1689 – Chapter Twenty-Eight, Of Baptism and the Lord’s Supper

1. Baptism and the Lord’s Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world.
( Matthew 28:19, 20; 1 Corinthians 11:26 )

2. These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ.
( Matthew 28:19; 1 Corinthians 4:1 )

LBCF of 1677/1689 – Chapter Eighteen, Of Assurance of Grace and Salvation

1. Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
( Job 8:13, 14; Matthew 7:22, 23; 1 John 2:3; 1 John 3:14, 18, 19, 21, 24; 1 John 5:13; Romans 5:2, 5 )

2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith founded on the blood and righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; and, as a fruit thereof, keeping the heart both humble and holy.
( Hebrews 6:11, 19; Hebrews 6:17, 18; 2 Peter 1:4, 5, 10, 11; Romans 8:15, 16; 1 John 3:1-3 )

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto: and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.
( Isaiah 50:10; Psalms 88; Psalms 77:1-12; 1 John 4:13; Hebrews 6:11, 12; Romans 5:1, 2, 5; Romans 14:17; Psalms 119:32; Romans 6:1,2; Titus 2:11, 12, 14 )

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light, yet are they never destitute of the seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair.
( Psalms 51:8, 12, 14; Psalms 116:11; Psalms 77:7, 8; Psalms 31:22; Psalms 30:7; 1 John 3:9; Luke 22:32; Psalms 42:5, 11; Lamentations 3:26-31 )

LBCF of 1677/1689 – Chapter Fourteen, Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened. ( 2 Corinthians 4:13; Ephesians 2:8; Romans 10:14, 17; Luke 17:5; 1 Peter 2:2; Acts 20:32 )

2. By this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God himself, and also apprehendeth an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations: and so is enabled to cast his soul upon the truth thus believed; and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.
( Acts 24:14; Psalms 27:7-10; Psalms 119:72; 2 Timothy 1:12; John 14:14; Isaiah 66:2; Hebrews 11:13; John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11 )

3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.
( Hebrews 5:13, 14; Matthew 6:30; Romans 4:19, 20; 2 Peter 1:1; Ephesians 6:16; 1 John 5:4, 5; Hebrews 6:11, 12; Colossians 2:2; Hebrews 12:2 )