Disputes, Prayer, and Associations

Chapter 26: OF THE CHURCH
Parts Sixteen through Eighteen of Eighteen

Just because the true Church is exclusively comprised of believers and local churches are mostly believers, that doesn’t mean there are no problems between members.  The Confession (chapt.26, par.13), explaining scripture, instructs us that individual believers involved in a dispute are commanded to try to resolve disputes among themselves.  Believers involved in disputes among themselves must not boycott church.  It is the very place they need most to be. 

If the dispute cannot be solved between the members, and if the church though the leadership must settle the dispute, the members must submit themselves to the rule of the church.

The modern idea of simply “changing churches” because of a dispute is altogether unbiblical.  This action results not only in disputes being left unresolved, but in the members involved missing incredibly important lessons to be learned about differing instead of demanding, and submitting instead of departing.  In the end, the work of grace in the church is short-circuited in favor of personal preferences (most of which tend to be quite petty).

Who says the Confession doesn’t address anything practical? 

(Part Seventeen)

As Jesus said, His house (the Church) is to be a house of prayer (Matthew 21:13).  To that end, Christians united together in a local church need to be committed, not only to serving one another, but to praying with and for one another.  Beyond praying only for our local church, since all believers are members of the universal church, we ought also to pray for the Church around the world.

Let us do this in our private times of prayer with the Lord.  Let us do this in family prayer times.  And let us understand the role of corporate prayer in the Church.  Though prayer meetings  are typically the least attended meetings in most churches (they are usually in a dead heat for last place with evangelism efforts)—they should be the heartbeat of the life of a healthy local church.

How will this change from miniscule attendance to massive attendance?  Not by guilt-inducing brow-beating.  That may produce a flash of change from time to time, but it is always short-lived.  The way to see prayer become a greater part of the life of the local church is by praying.  Let those who pray, pray that others will have hearts to join in.  And then let those who pray invite (challenge?) others to join them.  When that catches, it will produce meaningful, lasting change. 

In the meantime, “God have mercy on Your Church for our lack of zeal in prayer.”

(Part Eighteen)

Local churches are not islands unto themselves.  Historically, Baptists have said “No” to the idea of local churches being under the spiritual “jurisdiction” of a body outside the local church.  However, Baptists have historically affirmed “associationalism,” in which local churches live in cooperation with other like-minded churches.  Being associated with a larger body of churches provides fellowship, cooperation, counsel, and accountability to the local churches. 

Fellowship may take the form of churches joining together for worship services, prayer meetings, retreats, etc.  Cooperation may happen as churches unite in missions projects.

Counsel is available for churches experiencing difficulties.  They can call on leaders from sister churches to pray for, and offer counsel in the midst of troubles.

As for accountability, while the association has no “jurisdiction” over the local church or its leaders, if a local church veers in an unhealthy direction or into false doctrine, the association may challenge the local church.  If it is determined that the local church is in error and will not repent, the association may then dismiss that local church from membership in the association..

Truly associationalism is a blessing—which we enjoy as members of the Fellowship of Independent Reformed Evangelicals (FIRE), particularly with four other FIRE churches in our county. 

Looking for a perfect church?

Chapter 26: OF THE CHURCH
(Parts Thirteen through Fifteen of Eighteen)

John Calvin wrote: “Wherever we see the Word of God purely preached and heard, there a church of God exists, even if it swarms with many faults.”  Preaching, therefore, is essential if a church is to be considered a church.  While it is in vogue these days for so-called “life-coaches” to give “talks” in so-called churches, pastors of true churches preach the Word.  Pastors are called to “preach the Word, in season and out of season” (2 Timothy 4:1-2)—which means all the time! 

It is most typical for there to be one of the elders (often referred to as the pastor) who is most gifted to do the majority of the preaching; he is not the only one who may preach.  Other elders should be able to preach (1 Timothy 3:2), and willing to so when the need arises, regardless of whether they are particularly gifted.  In addition, other men in the body who are gifted by the Holy Spirit and recognized by the church as able to preach, may and should.

While possessing “pulpit gifts” may make preaching more engaging, we must remember that the power is in the Word itself—not in the preacher.  Therefore, while we may prefer to hear from some preachers more than others, ultimately it doesn’t matter who is preaching, so long as he is faithfully preaching the Word of God.

Let us all learn to listen intently to what the Holy Spirit is saying through the preacher, no matter who the preacher is, or the level of preaching expertise he may have.

(Part Fourteen)

The Confession rightly reminds believers that we are “obligated to join ourselves to particular local churches when and where we have opportunity to do so.”  Friends, the popular notions that “there are no good churches” [not true!], or “I can’t find a church” [usually only because you are either not looking or have an unreasonable expectation of a church before you will join it] are just plain nonsense!

Which of us is better than Jesus?  Does He absent Himself from a church because they are not perfect, or because they do not agree with you on everything?  No.  Then are your standards higher than His?

The confession states “when and where we have opportunity.”  In the US, we have opportunity.  People in third-world or non-Christian countries may not have a church near them to join.  They have a reason to be in a “house-church.”  The only reasons people here opt for that is because they do not understand what the Church is, how important it is, or, they are isolating themselves unbiblically.  Proverbs 18:1 says, “A man who isolates himself seeks his own desire; He rages against all wise judgment.”  Refuse to be that person.

 (Part Fifteen)

The Confession rightly reminds believers that we are “obligated to join ourselves to particular local churches when and where we have opportunity to do so.”  Why is this so important?  Study the New Testament and see how many instructions (and commands) you cannot obey if you say “No” to uniting with a local church. 

James 5:14 says if anyone is sick, call for the elders of the church.  How can you do that if you are not in a church?  And please do not deceive yourself into thinking that the father in a family house church is a church elder.  There are other commands, including the sacraments.  Baptizing each other in the bathtub is not baptism, nor is family communion what the New Testament commands.  The sacraments are to be administered by duly ordained officers (elders and deacons) in a church.  There are other similar commands that cannot be carried out correctly in a so-called house church, when the reason to “do church at home” is because people are rebelling against the biblical concept of the Church.

Lastly, God ordained local churches as microcosmic manifestations of the universal Church because the universal Church is too large to relate to, submit to, serve in, etc.  God ordained local churches and He expects us to be connected—through membership.

The Holy Spirit leads the Church using the Holy Scriptures and spiritual leaders in the Church

Chapter 26: OF THE CHURCH
(Parts Ten through Eighteen)

God has given the Church both the holy Scriptures and the Holy Spirit to lead, guide, and instruct.  Armed with these gifts, every church has everything it needs carry out God’s will in its particular situation.

If a local church is indeed a church, Christ will supply it with leaders who will hold the biblical offices of Elder (ruler) and Deacon (servant).  These leaders have the responsibility (at minimum) to preach the Word, administer the sacraments, and exercise church discipline as needed. 

As church leaders have the responsibility of holding church members accountable, so church members have the responsibility to see that their leaders are leading according to the Scriptures and in the Holy Spirit.

(Part Eleven)

Leaders in the Church are gifts from Christ to the Church (Ephesians 4:11).  They must be gifted by the Holy Spirit to fulfill their ministries.  Leaders must be recognized as having been ordained by God before being ordained by men.  Man’s ordination is really nothing more than recognition of God’s ordination.

While every church does not follow the same protocol in ordaining officers of the church that we do at GBC , here are some general guidelines that may be worked out somewhat differently in other churches. 

(1) The elders of the church notice a man appears to be called by God to either the office of elder or deacon. 

(2) The elders will give the man opportunities to serve to confirm God’s call of giftedness. 

(3) The elders will examine the man, including determining whether his wife supports him in a call to the ministry.  The elders may seek references from outside the church as well. 

(4) The elders will present the man to the congregation, seeking their affirmation, as well as taking note if there are any who are opposed. 

(5) Assuming all is well, the man should be publicly prayed over with the laying on of the hands by the elders, thus ordaining the man to the ministry. 

(Part Twelve)

The following is Paragraph 10 of the Chapter in the Confession entitled Of The  Church—verbatim.  It speaks for itself:

“The pastor is called to give himself constantly to the service of Christ by serving Christ’s church.  He is to give constant attention to the ministry of the Word and prayer.  He is to watch over the souls of the people in the church.  He is to do this as in earnest, as one who must give an account to Him.  It is the obligation of the churches to whom pastors minister, not only to give them all due respect, but also to see that, as they have ability, they give of their own possessions to support their pastors.  This is necessary so that pastors have all their material needs met, so that they do not have to become entangled in secular affairs and employment.  It is also necessary that the pastors have enough so that they may exercise the gift of hospitality toward others.  The law of nature requires this and the Lord Jesus has expressly ordered that those who preach the Gospel should have their livelihood supported through their Gospel ministry.”     
(1 Timothy 5:17-18 & 1 Corinthians 9:13-14)

In addition, under ideal conditions, the church, particularly the deacons and additional staff, should do all they can to free the pastor from taking care of the temporal needs of the church (Acts 6:2), so that the pastor can give his attention to the ministry of prayer and the Word.

Why members are responsible

Chapter 26: OF THE CHURCH
(Part Seven through Nine of Eighteen)

Hebrews 13:17 says, “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account.  Let them do so with joy and not with grief, for that would be unprofitable for you.”

While this verse clearly puts a responsibility on elders to “watch out for” the souls in their care, as those who “must give an account” to God, the church members also have the following responsibilities:

The first responsibility of church members is to “obey and be submissive to their elders,” unless, of course, the leaders are commanding the people to do what God forbids, or forbidding the people to do what God commands.  Honestly, how often does that happen?  And care must be given not to pretend that if the elders are leading in a way that merely goes against a member’s preference, the member must not take the bold leap of accusing the elders of leading contrary to God.

The call to “obey and submit” is not a call to blindly follow the elder’s lead in a cult-like manner.  But usually when people resist the leadership of their elders, it is over petty things.  If you are praying for them, then trust that God is leading through them. 

(The second responsibility next time. )

(Part Eight of Eighteen)

Hebrews 13:17 says, “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account.  Let them do so with joy and not with grief, for that would be unprofitable for you.”

The second responsibility this verse places on members is:  Follow the elders’ lead in a manner that enables them to lead joyfully, rather than with grief.  In other words, support them rather than running interference against them. 

Blatant rebellion is obviously wrong, but there are subtle ways in which members give elders grief.  Passive resistance.  A complaining spirit.  Refusal to be supportive and helpful.  Not showing up every time the church is gathered for worship and prayer, for no good reason other than being too busy with everything other than church.  Failure to pray for the elders.  Making the elders chase them by not responding to their requests to speak with them.  Listening to gossip.  Not tithing.  Not serving.  Refusing to become members.  These and many more such attitudes and actions cause elders to be grieved for the sheep.

And God’s Word says that is unprofitable for the members!

(Part Nine of Eighteen)

Church members are “members of one another” (Romans 12:5), and as such share a connection and responsibilities.  As no “member” of my physical body is exempt from being connected and responsible to the rest of my body, neither are church members to be disconnected or deny responsibility to the body of Christ—though many do.  When cells in a physical body become independent, living only for themselves, those cells are cancerous.  In the same way, believers who isolate themselves or are irresponsible toward the Church, are not only in sin, they do damage to themselves and to the body.

Therefore, “as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another” (Romans 12:4-5).  And since the Holy Spirit has gifted every member of the body with spiritual gifts, though they be varied, let us willingly agreed to operate together, serving one another, and “stirring one another up to love and good works” (Hebrews 10:24-25).

Bonus Thought: Why do we need to be told this?  The first Christians in Acts 2:42-47 did these things and more without any instruction.  Could it be that they were more sensitive to the voice of the Holy Spirit than modern-day Christians?  

What too many do not understand about the Church

CHAPTER 26: Of The Church
(Parts Four through Six of Eighteen)

There is but one Head of the Church: Jesus Christ (Colossians 1:18).  It is not only incorrect for any other—whether he be man or angel, to claim to be the head of the Church—it is blasphemy committed by an antichrist.  Anyone who exalted in this manner is exalted above, and therefore against, Jesus (who is the Head of the Church), and against the Father (who has appointed Christ as the Head of the Church Ephesians 1:21-22).  By this supreme and sovereign appointment, Christ has all power for the calling, institution, order, and government of His Church.

Pompous men who sit on golden thrones, allow themselves to be called “vicars of [substitutes for] Christ,” and allow people to bow before them and kiss their rings are not the only offenders.  Beware of any person—whether he be a pastor, elder, deacon, or a member of any congregation—who thinks that he or she is essential to the Church.  There is one Head, and that Head is Christ Jesus.

Christ has ordained people to serve in various roles of servant-leadership in local churches, but these are never heads of the Church, for there is but one Head, Christ Jesus.  Servant-leaders, though they are given by Christ as gifts to His Church, are but servants of the one and only Head.

(Part Five )

The true Church (made up of those who are truly born again by the Holy Spirit) has been given and entrusted to Christ by His Father (John 17:6).  The Church (remember that it is the people, not the institution) is called out of the world (John 15:19) to follow Christ (Mark 8:34) through the ministry of God’s Word (2 Timothy 3:16-17), the Bible, by the Holy Spirit (Romans 8:5).  The members of the Church (all true believers and followers of Christ, not just those who unite in membership with a local church) are called and expected to live in obedience to God, as prescribed by His Word, the Bible. 

This obedience, as it relates to the Church, includes uniting with a local church—not as spectators, but as active participants, and yes, as members.  Members of local churches are to serve one another for mutual edification and encouragement, as well as for the good of the corporate body (Romans 12:4-5).

Members (and all are called to be members) are to join in corporate worship and prayer.  They are to obey those called by God to lead the church (elders), unless the elders are leading contrary to Scripture (Hebrews 13:17). 

(Part Six)

All believers are members of the true Church, even though many in our day stubbornly refuse to unite with a local church either by attending and participating, or by rejecting the call to join as official members of their churches.  There are only two reasons for a true believer to refuse to join a local church. 

The first possible reason is ignorance.  This ignorance may be due to a lack of instruction.  Worse, it may be due to incorrect instruction in one of the many churches that do not have membership, and in fact criticize membership as being “unbiblical” (which it is not).  In either case, those who refuse membership may do so because of ignorance. 

The second reason is insolence, which is an individualistic resistance to accountability.  If one is not ignorant about the importance of membership, what other reason is there?

Hebrews 13:17 says, “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.”

While that verse clearly puts a responsibility on elders to watch out for the souls in their care, as those who must give an account to God, the church members also have responsibilities—which we will get to next time.

The Church: Importance, Unity, & Divisiveness

CHAPTER 26: Of The Church
(Parts 0ne through Three of Eighteen)

The chapter on the Church is the longest  in the Confession.  That means we’ll be on this one for a while.  That it is the longest is interesting to me, especially in our day and age, when so many who profess faith in Christ, have nothing to do with His Church.  While there have been times in Christian history when there have been a greater number of church members who were not Christian, there has never been a time in Christian history when more who profess faith in Christ reject His Church.

Why is this?  Faulty evangelism that presents Jesus as the answer to all my “felt needs.”  If joining a church isn’t one of them—out goes church.  Individualism.  It is the predominant world view in our culture.  Non-denominationalism, and it’s illegitimate child: anti-church membership.  When individual local churches are accountable to no one but themselves, why should those who attend feel the need to be accountable to the church?

Besides the fact that the longest chapter in the Confession is about the Church, look at the New Testament.  Many books were written to churches (rather than to individuals).  If individuals wanted to hear from an apostle, where did they go to hear the latest letter?  Church.  Look at how many commands in scripture cannot be obeyed except in a church (e.g., James 5:14).  Is there church discipline apart from the Church?  Do people receive the sacraments apart from the Church—and if they do, are they legitimate?

Might the Church be more important to God than it is to a good many of His people? 

(Part Two of Eighteen)

There many “churches” but only one “Church.” 

The true, universal, and “invisible church” is made up of all the elect of God, who have been, are, and ever will be saved.  The Church belongs to Jesus (Matthew 16:18b), and He is His Church’s Head (Colossians 1:18), which scripture calls “the body of Christ” (1 Corinthians 12:27).  Jesus Christ is the Bridegroom of His Bride, another name by which the Church is called in scripture (Ephesians 5:22-32). 

The “visible church” is made up of those who profess faith and/or those who associate themselves with a local church, whether they are actually born again or are not.  Those who are only members of the visible church, but not of the “invisible church,” are not children of God.

The “invisible church” is pure in Christ, but the “visible church” is a mixed multitude at best.  Nevertheless, believers must unite themselves in local churches even though there is no perfect local church.  As much as is possible, local churches must seek to restrict their membership to professing believers, whose profession of faith is not discredited by their lifestyles (Titus 1:16).

 (Part Three of Eighteen)

There are many churches, and not a one of them (this side of Heaven) is pure.  All are a mixture of truth and error, just as each of our lives is the same mixture.  There are, however, churches that have far more truth than error, just as there are churches that have far more error than truth.  Some actually degenerate to the point that they are “synagogues of Satan”  (Revelation 2:9).

The responsibility of all believers is to unite with the local church near them that is most characterized by truth and has the least error.  The cardinal truth is Christ (John 14:6), the true gospel (Ephesians 1:13), and the Word (Psalm 119:142).  And these three are indivisibly one.  While we must not unite with a church that errs in these central and essential matters, we must abhor division over secondary issues about which orthodox men of God disagree.  We must refuse to divide Christ’s body over petty personal preferences.  And we must humbly seek the Lord’s wisdom to discern the difference.

Titus 3:10  Reject a divisive man after the first and second admonition…

Proverbs 6:16-19  These six things the LORD hates, Yes, seven are an abomination to Him:  17  A proud look, A lying tongue, Hands that shed innocent blood,  18  A heart that devises wicked plans, Feet that are swift in running to evil,  19  A false witness who speaks lies, And one who sows discord among brethren.

God's blessing of children and believers marrying non-believers

CHAPTER 25: Of Marriage
(Parts Five through Seven)

In addition to the Confession’s reflection of the biblical teaching that marriage is to be between one man and one woman, we are reminded of the biblical prohibition against marrying a close relative (Leviticus 18:6).  How close is too close?  Check your state laws—they are pretty reliable, at least in the sense of prohibiting marriage between relatives that are genetically too close to have children safely. 

While most people do not need to be told not to marry a sibling (thanks to the naturally built in “ick-factor”), why does God voice this prohibition in the Law?  Because, as Malachi 2:15 teaches, one of God’s purposes for marriage is procreating children.  When close relatives have children, those children will likely have genetic problems.  Therefore, God’s prohibition of marrying close relatives is, in part, to shield us from damaging the human gene pool.  God loves us so, He forbids us from doing what is not good.

Sadly, our so-called “open-minded,” “progressive” (read: destructive) culture frequently views children as a problem instead of a blessing.  So if laws change allowing marriage between near relatives, obey God rather than either culture or government.

(Part Six)

Another point regarding marriage from the Confession: Believers are to marry only in the faith.  People often object, insisting this is unfair.  After all, “What if two people from different religions are in love?”  As always, God’s laws are for our good and for the good of our children after us.  When people from two different religious convictions marry, the time will come when it will matter.  It will almost certainly happen if they have children and want to raise the children differently. 

One of two things will almost certainly happen in a spiritually mixed-marriage.  Either one will be drawn away from his or her convictions for the sake of peace, or both will end up abandoning any real spiritual convictions to avoid conflict.  Neither is good for the parents, of for their children!

(Part Seven)

Why should anyone be concerned about the danger of a believer marrying a non-believer?  After all, how could it be wrong if two people love each other?  Listen to God in the matter of His people intermarrying with non-believers:

Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. For they will turn your sons away from following Me, to serve other gods; so the anger of the LORD will be aroused against you and destroy you suddenly.  Deuteronomy 7:3-4  

While the prohibition of spiritually mixed marriages is repeated throughout the Bible, it remains one of most commonly ignored commands.  Listen to Nehemiah contend with the believers of his day who violated God’s command in this manner: 

Did not Solomon king of Israel sin by these things? Yet among many nations there was no king like him, who was beloved of his God; and God made him king over all Israel. Nevertheless pagan women caused even him to sin.  Should we then hear of your doing all this great evil, transgressing against our God by marrying pagan women?  Nehemiah 13:26-26

Romantic love, as wonderful as it is, is never an acceptable reason to disobey God!   Remember, God’s prohibitions are for our good. 

Having Children and Sexual Purity

Chapter 25: OF MARRIAGE
(Parts Three and Four)

What is the purpose of marriage?  According to scripture, summarized in the Confession:

“Marriage was ordained for the mutual help of husband and wife (Genesis 2:18), for the increase of mankind with a legitimate issue (Genesis 1:28, Malachi 2:15), and for preventing uncleanness (1 Corinthians 7:2, 9).”

Properly understood and pursued, biblical marriage promotes happiness, but happiness itself is not the goal of marriage.  We are not free to abandon marriage because we insist that we are not happy.

While we would not condemn married people who opt not to have children, we would encourage married people and those entering into marriage that having children is one of God’s stated purposes for marriage (Malachi 2:15).  We would encourage people to be sure that their decision not to have children is not motivated by selfishness.  Of course, if God disallows a married couple to bear children, God has His purposes.  But even in these cases, adoption is a choice to be considered seriously.  We would also remind people that God ordains parents to care for children when the children are young, and that He likewise ordains children to care for their parents when their parents are old.  Deciding against children is usually a decision that often results in loneliness in one’s old age. 

 (Part Four)

Another biblical purpose for marriage summarized in the Confession is “and for preventing uncleanness” (1 Corinthians 7:2,9).  God created humans as sexual beings with sexual appetites.  God also ordained marriage as a monogamous relationship between 1 man and 1 woman for life.  God has ordained marriage as the only relationship in which our sexual appetites are to be satisfied.  Therefore, since unmarried people often struggle with their sexual appetites, Paul counsels single people, “it is better to marry than to burn with passion” (1 Corinthians 7:9).  Outside of biblical marriage, unmarried people have an extra responsibility to maintain sexual purity.

We must not think (as some have taught) that marriage is a bad thing reserved for people who cannot control themselves.  What it means is that while a small percentage of people may have the gift of singleness, most people should marry, since marriage is the only God-ordained means of experiencing and enjoying one’s sexuality. 

This does not mean that married people are exempted from sexual temptation or sin.  Married people must still deal with sexual temptation by limiting their sexuality to the confines of biblical marriage, understanding that living according to God’s plan is the only path to true fulfillment and joy.

What about marriage?--And divorce?

CHAPTER 25: Of Marriage
(Parts One and Two)

The first thing that is worthy of notice about what the Confession says regarding marriage is that it says so little.  Is that a reflection on the insignificance of marriage?  Certainly not.  It is, rather, a subtle reminder that what God’s Word says about marriage is not terribly complicated.  Consider how straight forward the opening sentence of chapter 25 is:

Marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. (Gen. 2:24; Mal. 2:15; Matt. 19:5-6)

Pretty simple isn’t it?  This simple statement, summarizing the clear teaching of the Bible, puts to rest all sorts of questions and attacks on biblical marriage.  One man and one woman.  No bigamy.  Not polygamy.  No same-sex marriage.  This simple statement unravels “What about if people love each other?”  It doesn’t matter.  No matter how much people love each other or a dish of chocolate pudding, it has nothing to do with biblical marriage.  While love makes a marriage between one man and one woman sweeter, love does not make a marriage—especially if that “love” is a sinful (unbiblical) love involving more than two people or people of the same gender. (And there are only two genders: male and female, assigned at birth by God.)

Let us be reminded that right and wrong are determined by God and communicated to us in His inerrant and unchanging Word.  When will we learn not to trust our feelings, much less the “wisdom” of the world?

 (Part Two)

In addition to the Confession’s reflection of the biblical teaching that marriage is to be between one man and one woman, we are reminded that the Bible teaches one spouse at a time.  This does not endorse serial marriages, divorces, and remarriages.  The Bible teaches that there are two reasons why a marriage is dissolved.  The first is the death of either spouse (Romans 7:2).  A person released from marriage because of a death is “free to remarry, only in the Lord” (1 Corinthians 7:39).

The water is a little more murky when it comes to divorce.  Some well-meaning Christians teach that divorced people are never allowed to remarry.  We believe that position not only places a yoke of bondage on divorced people, but more importantly, it is difficult to defend from scripture.  While not endorsing serial marriage, divorce, and remarriage, Jesus clearly allows a biblical ground for divorce:  infidelity (Matthew 19:9).  Since that is a biblical ground for divorce, we would say it allows remarriage.  Likewise, Paul says that a believer who is left [divorced] by a non-believer is “not under bondage” (1 Corinthians 7:15).  From this we believe that the believer divorced by a non-believer is free to remarry, again, “only in the Lord” (v.39).

While these biblical grounds for divorce exist, they must not be seen as “loopholes” to get out of an unhappy marriage.

And let us add that people’s marital history before coming to faith in Christ must not be held over their heads to condemn them, since we are all made clean when we are saved. 

The complimentary roles of the Church and the state

CHAPTER 24: Of The Civil Magistrate
(Parts One and Two)

God has all authority.  Why?  He is God, Sovereign over all.  He created everything, therefore, everyone and everything is subject to Him.  No exceptions exist.

God has ordained civil government and civil authorities to be under Him, and over the people they govern.  God has done this for His glory and for the good of the people.  God has given civil authorities the “sword,” meaning they are ordained to use force if necessary—including deadly force in extreme cases, to protect their citizens from evil doers.

In addition to punishing evil doers, the civil authority is to reward those who do good.  These rewards are to be in the form of establishing and maintaining necessary laws that promote the general peace, protection from evil from within the nation, and national defense from intruders from outside the nation.

The most important key to this being done correctly is that the civil authorities must understand their responsibility to God in order to discharge their authority over the people.  Sadly, that is not common because we live in a fallen world governed by fallen leaders.

Let us pray, as Paul wrote to Timothy (1 Timothy. 2:1-2), for the civil authorities (especially the ungodly ones) “that we may lead a quiet and peaceable life in all godliness and reverence.” 

(Part Two)

Separation of church and state.  That is a great American ideal.  (It has been repeated so many times, most think it is in the US Constitution, but it is not!).  Is the idea biblical?  Sort of, but not altogether.  Does God have nothing to say about government?  Can God be barred from any sphere?  So while the separation of church and state is a good idea (especially since while God cannot err, the Church often does!), the separation of God and state is absurd.

While the Church and the state may be separate (though there is no mandate in scripture that they must be), the state has authority to punish churches for unlawful activity.  The Church has the moral responsibility to call the state to task for sinful, and even immoral activity.

Individuals in the Church (but not the religious institution of the church), have every spiritual right to be involved in the affairs of state.  Likewise, individuals involved in the affairs of state (but not government institutions), have every spiritual right to be involved in the affairs of the Church.

It must be remembered that while in the United States we have political rights to vote, Christians in other governments do not; nor is the right to vote granted by God in scripture to all peoples of all nations.  Their recourse is not in the voting booth, but in the prayer closet. 

Part two was written from an American point of view.  Other countries have “state churches.”  Technically, the Queen of England, for example, is the “head” of the Church of England.

Separation of Church and State? Says who?

CHAPTER 24: Of The Civil Magistrate
(Parts One and Two)

God has all authority.  Why?  He is God, Sovereign over all.  He created everything, therefore, everyone and everything is subject to Him.  No exceptions exist.

God has ordained civil government and civil authorities to be under Him, and over the people they govern.  God has done this for His glory and for the good of the people.  God has given civil authorities the “sword,” meaning they are ordained to use force if necessary—including deadly force in extreme cases, to protect their citizens from evil doers.

In addition to punishing evil doers, the civil authority is to reward those who do good.  These rewards are to be in the form of establishing and maintaining necessary laws that promote the general peace, protection from evil from within the nation, and national defense from intruders from outside the nation.

The most important key to this being done correctly is that the civil authorities must understand their responsibility to God in order to discharge their authority over the people.  Sadly, that is not common because we live in a fallen world governed by fallen leaders.

Let us pray, as Paul wrote to Timothy (1 Timothy. 2:1-2), for the civil authorities (especially the ungodly ones) “that we may lead a quiet and peaceable life in all godliness and reverence.” 

(Part Two)

Separation of church and state.  That is a great American ideal.  (It has been repeated so many times, most think it is in the US Constitution, but it is not!).  Is the idea biblical?  Sort of, but not altogether.  Does God have nothing to say about government?  Can God be barred from any sphere?  So while the separation of church and state is a good idea (especially since while God cannot err, the Church often does!), the separation of God and state is absurd.

While the Church and the state may be separate (though there is no mandate in scripture that they must be), the state has authority to punish churches for unlawful activity.  The Church has the moral responsibility to call the state to task for sinful, and even immoral activity.

Individuals in the Church (but not the religious institution of the church), have every spiritual right to be involved in the affairs of state.  Likewise, individuals involved in the affairs of state (but not government institutions), have every spiritual right to be involved in the affairs of the Church.

It must be remembered that while in the United States we have political rights to vote, Christians in other governments do not; nor is the right to vote granted by God in scripture to all peoples of all nations.  Their recourse is not in the voting booth, but in the prayer closet.

Pare Two was written from an American point of view.  Other countries have “state churches.”  Technically, the Queen of England, for example, is the “head” of the Church of England.

People love to swear

CHAPTER 23: OF LAWFUL OATHS AND VOWS
(Parts One & Two)

People love to swear.  I’m not talking about profanity, but listening to conversations in public places these days, a lot of people are pretty free with their use of profanity too.  I’m talking about swearing oaths.  The best counsel is to not make oaths since we tend to be so poor at keeping them.  Jesus warned against swearing at all in Matthew 5:34.  There are, however, times when oaths are appropriate.

When the courts are trying to get to the bottom of a matter, witnesses are required to “swear to tell the truth.”  Rightly understood, these oaths are not to the court, but to God.  Therefore, as bad as perjury may be in the eyes of the civil authorities, breaking that oath to God is infinitely more serious.

When a man and woman marry, their “I do’s” are a vow, or an oath, to honor their marriage commitment—and they are not vows merely to the spouse, but to God.  When a person becomes a citizen, they swear an oath to their new country.  Public servants, from policemen to politicians, are frequently sworn in to uphold the laws—and these too are to God, not man, whether anyone realizes it or not.

Beyond these kinds of lawful oaths, it is simply not wise or proper to make vows, swearing to God (Ecclesiastes 5:5-6).  We are told instead to simply say “yes” when we mean yes and “no” when we mean no (Matthew 5:37).

(Part Two)

It is particularly bad to make religious vows that God’s word never calls for, as clergy in some faiths are called to do.  Equally bad are those rash vows made by people who promise to make some change in their lives or perform some religious service if God will answer a prayer (or grant them a wish).  Why? 

1. God doesn’t make deals.

2. If one is promising to do what is God’s will, the person is already obligated to do it, without a vow and without expecting God to answer a particular prayer.

3. The number of these superstitious vows that are kept (even if God did answer their prayer the way they desired) is probably pitifully small. 

4. People who engage in this kind of superstitious foolishness often don’t do what they promised to do if God would answer their prayers.  When God doesn’t answer, they often get angry and turn away from Him.

Bottom Line: Understand what lawful vows are.  When you must make one, keep it.  If the vow is not lawful, refuse make it.

Bonus Thought: Setting goals is not the same as making vows.  Goals are good, because they give us direction, but if they are not realized, no vow has been broken.

Add to, or neglect anything the Bible says about worship, and it is no longer worship.

CHAPTER 22: Of Religious Worship and the Sabbath Day
(Parts Seven through Nine)

There are five component parts to corporate worship.

1. We worship God in song, singing praises to Him, and with words to worship God and encourage one another.

2. We worship God through the preaching of God’s Word as we give Him our attention, listening to learn more about Him and how He would have us live in relationship to Him and to each other. 

3. We worship God in corporate prayer, whether by listening to (and praying along with) those who lead the congregation in prayer, or by participating in times when it is appropriate for members of the congregation to pray aloud in turn. 

4. We worship God by observing the sacraments of Baptism and the Lord’s Supper.  At a baptism, the person being baptized is worshiping God, as are those who witness the baptism worship with the one being baptized.  Every time we receive the Lord’s Supper, we worship Christ, remembering Him in faith, proclaiming His death till He comes again, and receiving spiritual nourishment.

5. Lastly, as we gather for worship, our fellowship together is also an act of worship as we delight the Father by gathering around Him in one accord.

Adding to these things makes worship something other than biblical, corporate worship. 
Worship that neglects these things is less than biblical worship. 
Let us worship God according to His Word.

(Part Eight)

In the previous post, we listed five component parts of biblical worship.  We stated that adding to these things makes corporate worship something other than biblical worship.  Worship that neglects these things is also less than biblical worship.  Let us worship God according to His Word.

So what additions make worship not worship?  Short answer:  Anything.  Why? Because worship is God’s idea and not ours.  Since worship is about God, not about us, we are not at liberty to add our innovations.  There are many man-made innovations routinely added to worship by well-meaning, but misguided believers.  Some of the most common items include, ear-assaulting sound levels, light shows, and even pyrotechnics.

Yes, incredibly, some people do this to “wow” God’s people.  Listen, when God’s people encounter God through biblical worship that is “in spirit and in truth” (John 4:24), there is no need to try to “whoop anybody up.”  After all, if people are not awed by God, how can man-made techno-dazzle do it?  And if people are wowed by the techno-dazzle and not by God, isn’t it obvious that it wasn’t God-centered worship, but man-centered entertainment?

Once again, let us worship God according to His Word.

(Part Nine)

In addition to what the Confession teaches about biblical corporate worship, there are other actions done by, and attitudes found in believers that are very much components of small group, family, and individual worship.  The Confession mentions several:

• Reading Scripture (1 Timothy 4:13).

• Teaching and admonishing one another in Psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord (Ephesians 5:19).

• Generous and charitable giving (Acts 20:35).

• Prayer (Philippians 4:6-7).

• Obedience (Philippians 2:12-13).

• Faith in God (Hebrews 11:6).

• Reverence and godly fear (Ephesians 5:21).

• Godly humiliation and fasting (1 Peter 5:5 & Matthew 6:17-18).  Faithfulness (1 Corinthians 4:2).

• Let us incorporate all these into our lives as acts of worship!

One last thing… Biblical worship is never to be tied to, nor is it more holy or acceptable to God because of location, the direction one faces, or what one wears.  No amount of incense or candles make worship more spiritual or acceptable to God.  Sadly, these kinds of additions to worship often taint alleged worship, making it not worship when alleged worshipers trust in any of these things.  

When worship isn't worship. And when it is.

CHAPTER 22: Of Religious Worship and the Christian Sabbath
(Parts Four through Six)

When the devil “tempted” Jesus to worship him (Matthew 4:8-9), Jesus refused, replying, “Away with you, Satan!  For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’” (v.10)  The word translated serve is not merely the menial work a servant does for a human master.  It is a word that denotes religious service, homage, or worship.  In fact, that Greek word is translated worship in at least three places in the New Testament.  So apart from the first of the Ten Commandments—and numerous other places throughout the Bible that command worship of none but Jehovah God—from Jesus own lips, we are reminded that worship is to be given to none but God.

None but God—exclusively.  Not angels, or saints, or relics, or doctrines, or churches, or even worship itself.  Worship is to be directed to God alone.  Any worship of anyone or anything else is sin of the first degree.  It doesn’t matter if one is worshiping someone or something instead of God, or alongside of God.  Any worship that is not to God alone is false worship and an insult to God.

The Confession also reminds us that the only acceptable worship, even to God, must be presented through a mediator, and there is but One Mediator, the God-Man, Jesus Christ.  He is the only High Priest through whom we are to worship God.  There are two New Testament priesthoods:  (1) The supreme priesthood of our Great High Priest: Jesus (Hebrews 4:14-16); and (2) the priesthood of all believers (1 Peter 2:5 & 9).  Apart from these, there is no special category of priests who mediate for us.  No priests.  No saints or angels, and no, not even Jesus’ earthly mother, Mary.  Adding any other mediator is no less blasphemous than worshiping another god.

 (Part Five)

Believe it or not, all people, not just Christians, are commanded to worship God.  That is why the Ten Commandments begin with the subject of worship (Exodus 20:1-11).  Those who do not worship God are breaking four of the Ten Commandments and are therefore sinning.  According to Romans 6:23, “the wages of sin” (all sins, not just the “big ones”) “is death” (God’s wrath, not just physical death).  Therefore, all who do not worship God are lost and bound for perdition.  Clearly, a lot of people are in trouble because a lot of people simply do not worship God.

So are all who worship God in good standing with God?  Not a chance, since there is only one kind of worship God accepts.  The only worship God accepts is offered by the worshiper who knows God personally and intimately (John 4:22).  Acceptable worship is offered in spirit and in truth (John 4:23-24).  Spiritual worship is not fleshly.  Truthful worship is guided by God’s Word which is truth (John 17:17).  Worship accepted by God is offered exclusively through Jesus Christ, who is the Truth and the only way to the Father (John 14:6).

Think of it this way: any so-called worship that comes from those who do not know Jesus Christ as Savior and Lord; that appeals to the flesh; that is not informed by and based on God’s Word; that is not offered through Jesus Christ, is not acceptable to God.  That is how serious this matter of worship is.  We must be careful not to offer “worship” that is unacceptable to God, since no matter how sincere and heart-felt it may be, it is sin.

(Part Six)

Prayer, with thanksgiving, being one part of worship, is required by God of all men (1 Thessalonians 5:16-18).  But for that worship to be acceptable, it must be made in the name of Jesus the Son (John 14:13-14), aided by the Holy Spirit (Ephesians 6:18), and according to the will of the Father (1 John 5:14-15). 

• We must pray with understanding (rather than mumbling repetitious, meaningless prayers that are not prayers; or in a supposed “prayer language” that we do not understand). 

• Prayer is to be offered reverently and humbly, not forgetting to “Whom” we are speaking. 

• Prayer must be offered fervently as though all depends on God, because ultimately—it all does. 

• Prayer must be offered in faith, believing that God hears, that He cares, and that He acts in response to prayer. 

• Prayer must be offered in love because we are addressing the One who loves us.

• Prayer must be offered perseveringly since we dare not give up simply because God does not answer according to our timetable. 

• We are to pray only for what is biblical, for people living, or who will live, but never for those who have died.

Prayer in these ways is worship of God. 

Let us worship with our all, and according to God's Word, and so fulfill our reason for being!

CHAPTER 22: Of Religious Worship and the Christian Sabbath
(Parts One - Three)

The first thing to note about Chapter 22 of the Confession (as well as chapter 21 of the Westminster Confession) is that it exists.  In our day of antinomianism dismissal (if not down-right rejection) of God’s Law—including the Ten Commandments, is more common than not for evangelical Christians to have no regard, much less honor, for the Lord’s Day as the Christian Sabbath.  Yet right there in these two historic confessions, specific attention is given to the recognition and honoring of the Lord’s Day, calling it “the Sabbath.”

It is doubtful anything could be said on the subject that will sway those whose minds are steeled in the conviction that “we are not under the law,” and that “the Sabbath was a commandment for Israel, not the Church.”  That is a case of wrongly dividing the Word of God, dismissing one of the Ten Commandments (why only this one?), and rejecting the Church’s historic understanding of this matter.

The long and the short of it is that (a) the Sabbath is a creation order, merely reiterated in the law.  (b) It is therefore not exclusively for Israel, but for all the sons of Adam.  (c) Though the commandment has been misused and abused by many for a long, long time, it simply states that we are to remember it (do not forget or reject it).  We are to keep it holy (it is not like every other day, but is a special day for worship and attention to spiritual matters).  And we are to do no work on it (excepting works of mercy and necessity—in other words, stop the everyday pursuits to pursue the Lord with special vigor, and refrain from commerce).

Here is the reason Christians do not honor the Sabbath, and in so doing reject one of God’s Ten Commandments: They do not want to.

(Part Two)

God created all things for the praise of His glory (Psalm 150:6, Isaiah 43:7, Ephesians 1:11-14).  Whatever He created that does not worship Him as He has prescribed, is in sin and therefore in trouble.  The created being given the highest calling to worship God is mankind.  We were created in His image and we are able to worship Him volitionally (as an act of the will) instead of merely by instinct (as the rest of creation does).

With what intensity are we to worship God?  We are to worship Him as we Love Him: “With all our hearts, souls, minds, and strength (Deuteronomy 6:5).  In other words: we are to give our all to worship God.

In what manner are we to worship God?  As He has instructed us in His Word.  Since He created us for worship before we were born, it should be obvious that worship is God’s idea not ours.  Therefore He is the only one in a position to prescribe the appropriate ways in which to worship Him.  We have no right to worship God according to our whims, or in creative ways that are not according to what He has ordained.  When we do that, worship becomes about us, instead of about Him.  And that is a monumental error.

Lord, may we worship You with our all, and according to Your Word,
and so fulfill our reason for being!

(Part Three)

Worshiping God is what we are to do in our hearts everywhere, every day.  When we are alone.  When we are gathered as families.  When we are gathered in small groups.  Let us worship the Lord everywhere, at all times.

When are gathered in church, we do err if we only think of the singing portion of the service as “worship.”  From the initial greeting and call to worship, through to and including the benediction, we are participants in a worship service.  We worship in song by giving God thanks and praise, but:

Let us worship God also in the praying, by remaining engaged and praying along with whoever is leading the congregation in prayer. 

Let us worship God by listening during the announcements, asking God to motivate us to participate in whatever ministries and activities are being announced—and by praying for those who are involved even if we are not. 

Let us worship God by giving Him our undivided attention when His Word is being read.  It is His Word, we do not want to miss what He has to say to us!

Let us worship God by giving full attention to what He has to say through the preaching of His Word.  May we anticipate and fully expect to hear from Him when His Word is being preached.

Let us worship God during the benediction.  Let us listen for His voice, and let us be thinking about the next time we can gather to worship Him again!

Lord, may we worship You with our all, and according to Your Word,
and so fulfill our reason for being!

Free to do as I please, or to do what is right?

CHAPTER 21: Of Christian Liberty and Liberty of Conscience
(Parts Five and Six)

We do well to remember Luther’s famous statement about conscience:  “I consider myself convicted by the testimony of Holy Scripture, which is my basis; my conscience is captive to the Word of God. Thus I cannot and will not recant, because acting against one's conscience is neither right nor safe. God help me.  Amen.”

Some, who only cite the last portion of that quote, elevate one’s own conscience to the highest authority, as though “acting against one’s conscience” is never “safe nor sound.”  That is simply not true because our consciences can be incorrectly programmed to call good evil and evil good (Isaiah 5:20).  A person raised to be a racist will hear his conscience affirm racism, but that does not make that man’s conscience a voice to obey.

Luther’s statement begins with the assertion that his conscience was “captive to the Word of God.”  While we would agree that a person’s understanding of Scripture can be mistaken, and therefore have his conscience incorrectly programmed, at least Luther asserted that the Word of God has greater authority than one’s conscience. 

Therefore we would insist on the following:

1. Do not follow your heart!  Jeremiah 17:9 warns that our hearts are naturally deceitful and desperately wicked.

2. Seek to know God’s Word and to understand it as the most important means of correctly programming your conscience. 

3. As your heart is held captive by the Word of God, do not disobey your conscience, since to do so is neither right nor safe.” 

(Part Six)

Liberty of Conscience is not a free pass to think and do as one pleases, hiding behind “conscience.”  If one’s conscience is warped or corrupted, resulting in sinful thoughts, words, or actions, the sinner is responsible—conscience or no.

Those who are born again, filled with the Holy Spirit, and are being instructed correctly from the Bible, are constrained by their conscience,, that are held captive by the Word of God. to live righteously and not to sin.

In matters that are not clearly right or wrong, in which a believer may have liberty to believe, speak, or act differently from another believer, one must be careful not to use his liberty as a cloak for any sin.  This includes the sin of flaunting one’s liberties at the expense of a brother whose conscience is more constraining.  Christian liberty, channeled by the law of love, ends where a brother is scandalized or tempted either to violate his conscience or to judge his brother in matters of liberty of conscience. 

May I encourage you to read Romans 14:1-15:7 for straight scripture on this subject?

Free from damnation, free access to God, and free from bondage to sin

CHAPTER 21: Of Christian Liberty and Liberty of Conscience
(Parts Three and Four)

The greatest Christian liberty is that we have complete liberty (freedom) from everlasting damnation.  In the short span of time during which our Lord suffered and died on the cross, He received all the damnation deserved by all the people He came to save.  Think about it.  Each person for whom Christ died deserves damnation that is infinite both in intensity and duration.  Multiply that infinite double damnation by the number who will be saved.  That is a whole lot of damnation!  Here the miracle gets even more mind-numbing.  Jesus received all of that in a relatively short span of time, whether in the moment of His death, or during the three hours He hung on the cross.

If all the force of all the water in all the oceans of the world were poured out at once, how much force would there be?  But what if all the water from all the oceans of the world were forced through a small opening in a high pressure nozzle?  That illustration is a finite picture of the infinite magnitude and force of the way our Savior experienced the wrath due those He came to save.

No matter what else happens in our lives, if our sins are forgiven by Jesus Christ we are free from eternal damnation.  That sounds like something worth praising God for, don’t you think?

 (Part Four)

Consider two Christian liberties God has given to all of His children.  First, those who are “in Christ” have free access to the throne of Almighty God—any time.  It is sad that so many, even many Christians, fail to comprehend what a blessing that is.  Consider Isaiah 59:2,  “But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear.”  Sin demolishes all access to God. 

But because of Jesus, access to God is not only provided, but according to Hebrews 4:16 we are encouraged now to “come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”  While we fear God in the sense of reverence, we need not fear that God will ever do His children any harm.

Second, because we are no longer slaves to sin (John 8:32-36), believers are free to obey God.  Our freedom to obey is not an obedience motivated by a slavish fear of God’s wrath.  It is an obedience motivated by a child-like love, overwhelming gratitude, and a willing mind.

As Jesus said in John 8:36, “if the Son makes you free, you shall be free indeed.”  

More on our liberties in Christ next time…

Christian liberty is freedom from what, exactly?

CHAPTER 21: Of Christian Liberty and Liberty of Conscience
(Parts One and Two)

The Bible clearly teaches that Christians are not under the law but under grace (Romans 6:14).  What does that mean?  Some insist that since we are “no longer under the law,” we are no longer subject to obey God’s law.  Is that so?  Are we really free to murder, covet, and commit adultery since we are Christians?  Hardly.  So being “no longer under the law” cannot mean that.

Some misuse this biblical truth to dismiss the Old Testament, either in whole or in part.  If one does that, what does one do with the myriad of quotations and allusions to the Old Testament scriptures in the New Testament?  And what of Jesus’ clear teaching that He “did not come to do away with the law but to fulfill it,” while pronouncing a curse on those who teach otherwise (Matthew 5:17-19)?  Not being under the law doesn’t mean that either.

What it does mean is simply this: Christians, whose sins are forgiven, are no longer under the condemnation of the law (Romans 8:1).  Why?  Jesus took that condemnation for those He came to save.

Furthermore, being born again and filled with the Spirit, we are empowered to live lawful lives (see 1 John 5:4-5).  We are not saved by our obedience.  We are saved by Christ’s obedience, but once saved, we are to live lawfully rather than sinfully.

We have no liberty of conscience to disobey the commands of God.

(Part Two)

In addition to being liberated from the condemnation of the Law (Romans 6:14, 8:1), another aspect of Christian liberty is that we are liberated from bondage to sin (Romans 6:6-7, 16-18).  Yes, we still feel the pull of sin, but when we are born again, we no longer have to sin.  We do it willingly.  We do it because we choose to sin.  The good and liberating news is that we do not have to.

A second aspect of our liberty in Christ is that we are free from bondage to the devil.  The scripture is clear that Satan has a measure of authority over the sons of disobedience (Ephesians 2:1-3).  His is a delegated and limited authority.  He can only do what God allows for the accomplishment of God’s purposes (Job 1:12) but the devil has authority—until we are saved.  After that, we are free!

A third aspect of Christian liberty:  We are free from the fear and the sting of death (1 Corinthians 15:54-57).  As mortals, we still experience physical death.  But we are completely liberated from spiritual death, the wrath of God, or what Revelation 20:11-15 calls the “second death” in a “lake of fire.”  Because of that, while we still may have certain apprehensions about how we will die physically, we have Christ’s iron-clad assurance that if we believe in Him, we “shall never die” [spiritually] (John 11:25-26).  That liberty is the ticket to fearlessness in death.

More on our liberties in Christ next time…

The gospel requires us to both preach and pray

CHAPTER 20: OF THE GOSPEL, AND OF THE EXTENT OF THE GRACE THEREOF
(Parts One through Three)

God established a covenant of works with man in Adam (Genesis 2:16-17): Obey and live.  Disobey and die.  As we all know, Adam disobeyed (Genesis 3:6-7) and death has reigned in humanity and on the planet under his dominion ever since (Romans 5:12-21).  However, God in His boundless mercy also established a covenant of grace with Adam and all his descendants—on the very day that Adam deserved to die.  There in the Garden of Eden, God promised a Deliverer: the Seed of the woman (Genesis 3:15).  A man who has none of Adam’s seed in him (the virgin birth of Christ is therefore alluded to in the third chapter of Genesis!) would come and deliver Adam’s race from sin, death, and the wrath of God.

All of Adam’s race?  No.  That is obvious from the fact that the Bible clearly speaks of some being lost in sin and experiencing the wrath of God for eternity (Revelation 20:12-15).  By the way, do not think for a moment that Heaven or Hell is based on whether you are good or bad.  Compared to God’s standard of holiness, all are sinners and all deserve God’s wrath (Genesis 3:23 & 6:23).  Salvation is based not on the work of those who need redemption, but on the work of the Redeemer (John 3:16-18 & Titus 3:4-7).

Salvation is not based on trying harder or on doing better.  It is based on Jesus Christ, on what He has done to save His people.  Our part? Simply trust in Him instead of in ourselves in any way (Ephesians 2:1-9). 

(Part Two)

While we receive revelation of God’s existence (as our Creator and Judge) from creation (Romans 1:18-32), the creation (nature) does not reveal Him as our Savior.  The grandeur of creation does not reveal the person of Christ Jesus.  That special redemptive revelation comes only through the Word of God (either read or proclaimed).

God commands His people, those He has redeemed, to be witnesses to Him in all the earth (everywhere) (Acts 1:8), and to “preach the Word, in season and out” (all of the time) (2 Timothy 4:2).  We must preach God’s law so that people will know they are sinners, and we must preach grace so they will know how to be saved (by trusting in Christ and repenting of sin).  Unless people hear this, they cannot trust in Christ for salvation (Romans 10:14).

We must earnestly endeavor to be as prepared and persuasive as we can be, that the message is clear.  However, no matter how well we declare God’s truth, it will make no sense to those who hear us unless the Holy Spirit gives sight to the blind and replaces spiritually dead hearts with new living hearts (2 Corinthians 4:2-3).  Therefore let us preach and pray.

(Part Three)

The gospel is not a message of self-help or self-improvement.  The gospel is a message, first of hopelessness due to sin (Romans 3:10-18), and then of rescue through Jesus Christ (Romans 5:6-8).  Though a chief motive for God in saving His people was His love (John 3:16), God’s love did not save us.  Jesus saved us primarily by three things He did: 

(1) He lived righteously to provide those who believe with His righteousness. 

(2) He died on the cross to pay the penalty for all the sins of those He came to save. 

(3) He rose from the dead to defeat sin, death, Hell, and the devil, for those He came to save.

Since the Bible clearly teaches that all are not saved, “the gospel is power of God to salvation for everyone [but only those] who believes” (Romans 1:16).  To those who refuse to believe and who die in unbelief, even if they have heard the gospel, it will serve only to condemn them.

So let us proclaim the gospel to all people, and pray to God, asking that He would be pleased to grant the gifts of faith and repentance to those to whom He gives ears to hear. 

The role of the Law in salvation. Huh?

CHAPTER 19: Of the Law of God
(Parts Six & Seven)

The Law, though in no way a means for salvation (Romans 3:20), is not to be discarded by believers (Romans 12:7, 12).  Paul’s words that we are not “under the law” but “under grace” (Romans 6:14) is referring to our deliverance from the condemnation of the law (Romans 8:1), not the standard of holiness revealed by the law.

Believers must look to the law (a) to see Christ who is the only perfect law Keeper, and (b) as a standard of holiness to strive for in the power of the Holy Spirit—not for salvation but because we have received salvation by God’s grace alone, received through faith alone, in Christ alone.  Believers must look to Christ, the gospel, and the indwelling Holy Spirit are the motive and means by which me may obey the law, even though none of us does so flawlessly this side of Heaven.

Let New Testament believers join David in joyfully declaring “Oh, how I love Your Law.  It is my meditation day and night!” (Psalm 119:97), and may we thereby enjoy the peace that results from loving God’s law (Psalm 119:65).

(Part Seven)

While it is true that the law can only condemn and it is the Spirit, through the Gospel, who gives life (2 Corinthians 3:6), the Law and the Gospel are not contrary to one another.  We might even say that the Law is the first part of the Gospel since “people need to be lost before they can be saved.”  It is the Law that evangelistically condemns sinners so that in desperation they might cry out to God for the mercy that is found exclusively in Christ and the Gospel (Galatians 3-4).

And once a person is saved, the Law does not become obsolete (Romans 7:7).  Rather, once born again, believers have a new love for God’s law (Ps. 119:97).  Believers are motivated by the Gospel to want to obey God’s moral law.  Believers are also empowered by the indwelling Holy Spirit to be able to obey God’s law (though because of the corruption that remains, believers obey God’s law imperfectly at best).

Think of it: it is our breaking of God’s law that condemns us (1 John 3:4).  Being forgiven does not make disobeying God’s law of no importance! (Romans 6:1)  Instead, being forgiven transforms us from law-breakers into grateful and joyful law-keepers.

Let the redeemed understand and love God’s Law!