From the Heidelberg Catechism . . .
Q & A 45 How does Christ’s resurrection benefit us?
A. First, by his resurrection he has overcome death, so that he might make us share in the righteousness he obtained for us by his death.
Second, by his power we too are already raised to a new life.
Third, Christ’s resurrection is a sure pledge to us of our blessed resurrection.
Read More“Christ’s Three-Fold Office”
John Calvin spoke of Christ’s “three-fold office”(prophet, priest, and king) as an important and useful means of understanding the person and work of Christ. Calvin devoted a chapter of his Institutes of the Christian Religion (2.15.1-6) to setting forth the biblical data which demonstrates that Jesus is God’s consummate prophet, the great high priest, and all-powerful king.
The so-called “three-fold office” was widely accepted as a helpful way to understand those bible passages which speak of Christ’s saving work in both testaments. The three-fold office was soon a prominent theme in most Protestant confessions of faith and catechisms. The Westminster Shorter Catechism speaks of the three-fold office in Q & A 23: “What offices doth Christ execute as our Redeemer?” Answer: “Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.”
You may recall the “Lordship controversy” which raged within evangelicalism several decades ago—and still resurfaces from time to time. The subject of the debate was whether or not someone could “accept Jesus as their Savior” but not make him “Lord over their lives.” While one side argued that it was biblically impossible to come to saving faith in Christ without submitting to his Lordship over every area of our lives, the other side argued that this was to confuse faith with repentance, and in effect, to deny justification by faith alone.
Read More“Calling God `Our Father’”
It is not uncommon to hear critics of the Protestant Reformation complain that Martin Luther and John Calvin, along with those who followed them throughout subsequent generations, were so preoccupied with a Christian’s legal standing before God (justification), that both the Lutheran and Reformed traditions downplayed the loving relationship that sinners enjoy with their creator as his adopted children. This charge usually arises from the nature of the biblical doctrine of justification as understood by those whose theological origins are found in the Reformation. Protestantism, in most of its forms, understood that the righteousness earned by Jesus through his personal obedience to God’s commandments is reckoned (or imputed) to a sinner through the means of faith, so that the sinner is given a right-standing before God and is therefore delivered from God’s wrath.
In emphasizing a Christian’s right-standing with God via imputation, critics contend that broadly conceived the Reformation’s approach to the Christian life falls squarely upon a person’s legal standing before God, and as a consequence, necessarily depreciates the personal relationship that a sinner enjoys with God downplaying Jesus’ role as a loving Savior. I once heard a Roman Catholic apologist put it like this: “Protestants use a courtroom model, while we [Roman Catholics] use a family model.” In other words, the Reformation emphasis on justification supposedly shifts the focus of the Christian life to being saved “from” God, instead of emphasizing being saved “for” God. If the doctrine of justification is the true watershed doctrine by which the church stands or falls, then God is primarily understood as a stern judge, not as a loving father. The Christian’s standing before God is essentially legal, not familial.
This would be a powerful argument, if it were true.
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Read MoreI have heard Christians recite the following formula: “Christians are saved by grace, justified by faith, and sanctified by works.” On first hearing, this sounds right as the slogan attempts to capture three important biblical emphases. Yes, we are saved by grace and not by our works (Romans 6:14; Ephesians 2:8). Yes, the ground of our justification are the merits of Christ, which become ours through faith alone (Romans 3:28; Galatians 2:16). And yes, good works will be found in the lives of those who are saved by grace and justified by faith (Ephesians 2:10; James 2:18). But here is where the slogan takes us in the wrong direction–we are not sanctified by our good works.
This is an important point and is often misunderstood. The reason why the last part of the above formula is incorrect (“sanctified by works”) is because when discussing sanctification, the formula confuses the cause (God’s grace) with the effect (good works). To put it another way, while the process of sanctification inevitably leads to the production of good works, good works do not produce our sanctification.
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Read MoreThere is a good reason why Michael Horton’s volume The Christian Faith is subtitled, A Systematic Theology for Pilgrims on the Way. The Christian life can, perhaps, be best understood as a pilgrim journey to the heavenly city. This has long been a theme in Reformed theology—especially when our fathers were wrestling with the question, “what kind of theology do Christians possess in a fallen world?” John Bunyan’s beloved allegory, Pilgrim’s Progress, explores this conundrum when his own pilgrim journey landed him in an English jail as a non-conformist. Bunyan took up his pen to explain his traumatic circumstances in light of his confidence in God’s sovereign purposes. Understanding the Christian life as a pilgrim’s journey resonates with us because Christian believers experience life’s ups and downs precisely as a journey to a better place.
A generation ago, many Americans Christians felt like the “pilgrim” moniker really wasn’t fitting, nor was it particularly useful. Yes, life has its ups and downs, but all in all, many (especially evangelicals) felt quite at home. Life was pretty good. The pilgrim’s journey will likely take us to better places. America was the world’s sole super power after all, making another destructive world war unlikely because the biggest and baddest kid on the block isn’t likely to be challenged. Despite occasional fears of recession and a few economic blips, America’s economy rolled along with relatively low inflation, with a good return on investments. Better yet, this was a time of great advances in consumer technologies and home electronics. American Evangelicals even had a seat at the table of political power, or at least thought they did—the reality was they were allowed a place in partisan politics because they represented an important voting block. Enjoying the post World War Two good times, American Christians easily fell victim to the malaise Francis Schaeffer identified as “personal peace and affluency.” Sure, many thought, we may be pilgrims, but our pilgrim journey doesn’t take us through genuine peril. Yes, there were still the usual annoying trials and troubles, but there was no real sense of urgency to reach the goal. All is well. We like it here and we are in no hurry to leave.
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Read MoreIn those independent Bible churches in which I was raised, most Sunday mornings the minister preached from a well-worn Bible, told a few stories to illustrate his point, and then reminded us that we must believe in Jesus to go to heaven. But every service ended the same way–with an altar call. Those who heard the message and were convicted of their sins were invited to come forward and speak with the minister, who would ask those brave enough to repeat the sinner’s prayer and thereby be assured of God’s favor toward them.
Sometimes prominent or long-time church members would go forward, which was always a bit of a shock, because you wondered what they did the week before which required such a public act of contrition. On those rare (but joyful) occasions, someone for whom the church had been praying, was ready to accept Jesus as their “personal Savior.” They would get up out of their pew, walk the aisle, and be received with great joy, especially when the person was known to be an unbeliever or a “backslider.”
There was something truly wonderful about this. Heaven rejoices when a sinner repents (Luke 15:7). It was comforting to be assured of Christ’s favor and to know that even in those times when we struggle with some particular sin, or when doubt chips away at our faith, we could be reassured of God’s favor in some tangible way. Yet, there was also something very troubling about this practice. There was always a qualification. The minister would tell the congregation that if we were truly sincere– “if you really mean it”– only then would God’s promises about the forgiveness of sins and the hope of heaven truly apply to us. But I wasn’t always sure “I really meant it.” No doubt others felt the same way.
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Read MoreThe Mars Hill/Mark Driscoll debacle is well known. Many have listened to Christianity Today’s excellent podcast series, The Rise and Fall of Mars Hill. The fall of Mars Hill is but another incident in a long series of scandals plaguing American evangelicalism. Why do such things happen over and over again?
My response . . . A bad or non-existent ecclesiology. Throughout today’s American Christianity there is little if any regard paid to the biblical model of church government (Presbyterian/Reformed), which is rule by a plurality of elders, approved by the congregation, whose role is, in part, to keep watch upon the life and doctrine of the pastor and their fellow elders.
I wonder if there was ever a moment in the early days of these entrepreneurial churches when the founding members asked themselves, “how did the church in the New Testament govern itself?” Probably not, or else the question was quickly dismissed as an appeal to mere tradition, something too cumbersome or unnecessarily inefficient. Groups like this often view its charismatic leader as taking on (even if indirectly) the role of an apostle. The leader appears to have a direct link to God, which allows the group members (better— “followers”) to let the leader unquestionably assume the role of arbiter of the group’s doctrine, the gifted one who determines the group’s mission and “casts its vision,” as well as the primary decision maker should there be differences of opinion. Without a biblical ecclesiology in place, the visionary leader is able to get his way through manipulation and guilt, and if necessary, will remove any and all who oppose him. Yet nobody blinks. In the end, the once loyal followers are left embittered and wonder, “how did God let this happen?” We have seen this story play out over and over again, often in the media.
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Read MoreChurch discipline is one of those subjects no one really wants to talk about. This keeps pastors and elders up at night and can create unease and tension in a congregation, For one thing, church members fear that such discipline entails church officers snooping around in someone’s private business and then outing their private sins to others in the church. For another, church members don’t wish to perceived as being judgmental toward others. If snooping is what biblical church discipline entails, then people would be right to be worried. Fortunately, this is not the case.
The prime example where church discipline is applied in the New Testament is found in Paul’s first letter to the Corinthians. In chapter 5, Paul describes a situation in which a member of the church (presumably a prominent member) has “taken his father’s wife.” Paul seems utterly perplexed that someone could do such a thing. “It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans” (1 Corinthians 5:1). Not only was this man’s behavior a violation of biblical morality, apparently his act was considered scandalous to pagans outside the church. Paul’s remedy for this was to excommunicate this man– “you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (v. 5).
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Read MoreI’ll never forget the first time my wife and I worshiped in a Presbyterian church. I was raised in independent Bible-churches where it was a given that we believed the Bible, but Roman Catholics relied on tradition. We affirmed “no creed but Christ,” which ironically is a creed in is own right—albeit a short creed. I knew of the Apostles’ and Nicene Creeds, but thought of these as relics of the past, which functioned as an end run around the authority of Scripture. This is why, I suspected, that Roman Catholics recited them. You can imagine how we were taken aback when the Presbyterian faithful recited the Apostles’ Creed with great gusto, including the line which, at the time, I could not bring myself to repeat, “one holy catholic and apostolic church.”
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Read MoreIn the third chapter of the Book of James, the brother of our Lord has much to say about the power of the tongue, and the damage we can do to others through our speech. The tongue might seem small (in comparison to the rest of our bodies), but like a horse’s bridle, or a ship’s rudder, James warns us not to let the tongue’s small size fool us in regard to its power. As James says in verse 5, “the tongue is a small member, yet it boasts of great things.” James goes on to lament, “How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.”
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Read MoreMany of us take for granted what a wonderful gift it is from God to place our heads on the pillow at night and know deep down inside that it is well with our souls— “peace like a river.” But there are times when our minds are much noisier, and we cannot turn them off when we try to sleep. At times, life’s troubles seem like they will overwhelm us. Then, there are those frightening moments when doubt comes rushing in like a flood. Is Christianity true? Are the sacrifices we must make associated with following Jesus worth the effort? We may even question whether or not we are Christ’s, or if we ever were. Worst of all, we may truly fear that we may have done something which will cause Christ to cast us away.
The good news for our troubled consciences is that because of the finished work of Jesus Christ for us on Calvary’s cross (the message of the gospel) it is always well with our souls, whether or not we can successfully turn off our noisy minds. Our standing with God does not in any sense depend upon whether or not we can sleep peacefully. But it sure helps us turn off our minds by considering the benefits of Christ—his obedient life, his sacrificial death, his victory over the grave—which are the basis for our salvation. These things are always secure. Yet, one of the most difficult struggles of the Christian life is our ability (or lack thereof) to fully grasp these benefits and then live in the light of the comfort which they bring us.
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Read MoreThroughout my time as a pastor, people often asked me, “why do you talk about death so often?” My response usually took them by surprise. “Some day I may have to bury you, or someone you know and love. I am doing my grief counseling now, before the death comes.”
Although many people expect their pastor to be a wise counselor, problem solver, motivator, dynamic leader, or even a skilled teacher (all good things), Scripture assigns to the pastor the role of a shepherd of souls–or more precisely, an under-shepherd of Christ’s flock (1 Peter 5:2-4; Acts 20:28-29). In this role, the pastor’s primary job is to prepare people for death. This entails making sure that those whom God has entrusted to our care regularly hear the promises of the gospel, so that they live joyfully and confidently in light of eternity to come. These promises need to understood well before a crisis comes, because it is difficult, if not impossible, to learn these promises (or even cling to them) when people are griped by fear or wracked with pain.
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