1. Luke 17:1-10 concludes the discourse that began in Luke 15:1. Why is it important to recognize that Luke 15:1-17:10 is one unit? What was the setting when Christ delivered these teachings? What are the major themes found in this entire section? How will remembering the situation and the themes help us to properly interpret this concluding passage?
2. How might a person cause or tempt another person to sin? Who are the “little ones” that Christ mentions at the end of verse 2? How did the rich man in the previous parable tempt Lazarus to sin? How diddid the scribes and Pharisees tempt the tax collectors and sinners to sin? Why must those with spiritual authority be especially careful to not tempt “little ones” to sin?
3. The scribes and Pharisees were self-righteous, judgmental, and condemning of others. In contrast to this, how are disciples of Jesus to deal with sin and sinners? See verses 3-5. 
4. In context, why did the apostles ask Jesus to increase their faith?
5. How are disciples of Jesus to view themselves? After obeying and serving Christ faithfully, what are they to say? Christ will commend those who are faithful servants, but he will not thank them. Why?

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1. Who fits and gifts a man for his office? What is meant by “fitted”? What is meant by “gifted”.
2. How is the church to choose those Christ has gifted and fitted? How do they know what to look for?
3. Who is to set the man apart (ordain) the elders and deacons the church has chosen?
4. How are men to be ordained to their office? What is this process to involve?
5. Why is the ordination of elders to involve fasting and prayer?
6. Why is the appointment of officers to be regarded as a solemn (weighty) matter? 

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Second London Confession 26.9

“The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.” (Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6)

Scripture Reading: 1 Timothy 3:1–13

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” (1 Timothy 3:1–13)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

We have confessed that “the Lord Jesus Christ is the Head of the church” and that in him, “by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner” (see 2LCF 26.4). Furthermore, with the help of 2LCF26.5-8, we have considered how Christ executes his power to call, institute, order, and govern his churches. As we move on in this chapter of our confession, it would be good for you to know that paragraphs 9 through 13 all have to do with the government of the church. 

To govern a church, remember, is to conduct or carry out the order of the church that Christ has revealed in his word. And how does Christ govern his churches? In general, the answer that 2LCF 26.8 gave, was that Christ governs his churches through the officers (elders or bishops and deacons) that he appoints. Now the question is, how does Christ appoint officers in his churches? The answer has already been given. In general terms, 2LCF26.8 says they are “to be chosen and set apart by the church (so called and gathered)”. But there is more to say about how officers are to be appointed and how the church is to be governed than what 2LCF 26.8 has said. 

In paragraph 9, we will consider how church officers are to be appointed. In paragraph 10, we will consider the congregation’s obligation to support her ministers. In paragraph 11, we will take up the question, are ordained elders the only ones who may preach and teach in the church? Finally, paragraphs 12 and 13 are about church discipline. I think you can see that these four paragraphs elaborate on what is said in 2LCF 26.8 regarding the way in which Christ executes his power to govern his churches. 

Before jumping into the details of paragraph 9, I want to make an observation about paragraphs 5-13. I have alluded to this in previous sermons, but I want to be more explicit. As you know, the central point of 2LCF 26.4 is that the risen and ascended Christ has “all power for the calling, institution, order or government of the church” invested in him in a supreme and sovereign manner (I bet you’ll have that statement memorized by the end of this sermon series). The question addressed in paragraphs 5-13 is, how does Christ execute or carry out this power of his to call, institute, order, and govern his churches? The long answer is found in paragraphs 5-13. A much shorter answer would be, by his Word and Spirit. How does Christ call his church into existence (first, the universal and invisible, then the local and visible)? The short answer is, by his word and Spirit. How does Christ institute local churches? The short answer is, by his word and Spirit. How does Christ order his churches? You guessed it! By His word and Spirit. And how does Christ govern his churches? Again I say, by his word and Spirit. It is the word of Christ contained within the Holy Scriptures and as proclaimed in the gospel that provides the content required for the calling, institution, order, and government of the church, and it is the Spirit of God who provides the power, gifts, and graces. 

The Power Of Christ: His Act Of Government: The Appointment Of Officers 

As has been said, paragraph 9 is about how Christ appoints church officers (elders and deacons). The paragraph begins with these words: “​​The way appointed by Christ…” From the outset, it is stated that Christ has appointed a way for elders and deacons to be appointed to their offices within his church. How do we know the way that Christ has appointed? Where is this “way” found? In the Holy Scriptures, of course (remember 2LCF 1.1 & 6). This principle, that the church is to be instituted, ordered, and governed according to the will of Christ as expressed in the Holy Scriptures, is found throughout 2LCF 26.5-13.      

So what is the way appointed by Christ for the appointment of church officers? 

First, we confess that the risen and ascended Christ fits and gifts men to hold office within his church. When we say that Christ makes men fit to hold office within his church, we mean that he, by his grace, and by his word and Spirit, sanctifies them so they meet the qualifications of the office of overseer or deacon as expressed in 1 Timothy 3 and Titus one. When we say that Christ gifts men to hold office within his church, we mean that he, by his grace, and by his word and Spirit, gives them the gifts or abilities they will need to fulfill their office. Elders or overseers must have the ability to rule and to teach. Deacons must have the ability to administer service. Ultimately, it is not the man who makes himself fit or gifted to hold office within the church, and neither is it the church that makes him fit or gifted – it is Christ that makes fits the man and gives him the required gifts. It is the job of the man and the church to recognize these gifts and graces, to use them, and to fan them into flame.     

Ephesians 4:8 teaches us that it is Christ who gives these gifts to the church. “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’” (Ephesians 4:8). In verse 11 we read, “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ…” (Ephesians 4:11–13, NKJV).

Returning now to 2LCF 26.9, “The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself…”

The second thing we confess about the appointment of men to the office of elder or deacon in the church is that they are to be chosen by the church. The job of the church is to be on the lookout for those fitted and gifted by Christ to hold these offices. When the church identifies men fitted and gifted by Christ, the church must vote to appoint them. That is what is meant by “common suffrage”. Suffrage is the right to vote. Men are not to be appointed as officers within the church by some entity presiding over the local church. Instead, officers are to be appointed by the church through the vote of the church.

This is what is described in Acts 6 with the appointment of the first deacons. Even the apostles did not simply select the deacons and impose them upon the church. Instead, even the apostles said, “Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty” (Acts 6:3). So, it was the brethren who selected men who were fitted and gifted, and the apostles then confirmed their selection by appointing them to the work. In Acts 6:3, the word translated as “pick out” means to select carefully or to pick out after careful investigation. With the appointment of these first deacons, the church learned a valuable lesson. Great care is to be taken when selecting men to hold the office in Christ’s church. The apostles were the first elders of the church. They were selected by Christ himself. And the seven servants of Acts 6 were the first deacons. They were recognized by the church as men who possessed the necessary gifts and graces to fulfill the duties this office required. 

Thirdly, our confession details how elders are to be appointed to their office. Once chosen by the church by way of a vote of the congregation, they are to be, “solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein…”

Acts 14:23, 1 Timothy 4:14, and Acts 6:3, 5 & 6 are listed as proof texts. Each of these passages confirms that this was the practice of the apostles in the early church. When Paul and Barnabas returned to the churches they had planted in  Lystra, Iconium, and Antioch (Acts 14:21), they “appointed elders for them in every church, with prayer and fasting [and] committed them to the Lord in whom they had believed” (Acts 14:23). In 1 Timothy 4:14 we learn that Timothy was ordianed to the ministry through the laying on of the hands of the eldership. And this agree with what was done in Acts 6. After the brethren selected the seven, “These they set before the apostles, and they prayed and laid their hands on them” (Acts 6:6). 

So then, the scriptures teach that this is the way for officers to be appointed. The members of the church must choose her officers, and if there be any existing elders, the elders must agree with the choice, and appoint the men to the office. This is to be done with solemnity and prayer. When elders are chosen and appointed, the church is to fast and pray. This agrees with the seriousness of the decision.  

Conclusion

How does Christ govern his churches? By his word and Spirit through the appointment of elders and deacons? And how are these officers to be appointed? “The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.” (Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6)

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Old Testament Reading: Zechariah 7

“In the fourth year of King Darius, the word of the LORD came to Zechariah on the fourth day of the ninth month, which is Chislev. Now the people of Bethel had sent Sharezer and Regem-melech and their men to entreat the favor of the LORD, saying to the priests of the house of the LORD of hosts and the prophets, ‘Should I weep and abstain in the fifth month, as I have done for so many years?’ Then the word of the LORD of hosts came to me: ‘Say to all the people of the land and the priests, ‘When you fasted and mourned in the fifth month and in the seventh, for these seventy years, was it for me that you fasted? And when you eat and when you drink, do you not eat for yourselves and drink for yourselves? Were not these the words that the LORD proclaimed by the former prophets, when Jerusalem was inhabited and prosperous, with her cities around her, and the South and the lowland were inhabited?’’ And the word of the LORD came to Zechariah, saying, ‘Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart.’ But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear. They made their hearts diamond-hard lest they should hear the law and the words that the LORD of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the LORD of hosts. ‘As I called, and they would not hear, so they called, and I would not hear,’ says the LORD of hosts, ‘and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate.’” (Zechariah 7)

New Testament Reading: Luke 17:1–10

“And he said to his disciples, ‘Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.’ The apostles said to the Lord, ‘Increase our faith!’ And the Lord said, ‘If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’” (Luke 17:1–10)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

It is important to note that this passage we are considering today concludes the discourse that began in Luke 15:1. It was in Luke 15:1 that we read, “Now the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:1–2). This was the setting in which all that is recorded for us in Luke 15:3-17:10 transpired. We are to picture Jesus and his apostles. On the one side, we find many tax collectors and sinners, and on the other side, we find the scribes and Pharisees – the religious elite of Israel. Hear it again: “Now the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:1–2). 

In response to the grumbling of these self-righteous and judgemental religious leaders, Christ told a series of parables: the parable of the lost sheep, the parable of the lost coin, and the parable of the prodigal son. Each parable reveals the Messiah’s heart to seek and save the lost within Israel. Each of parable reveals how out of sync the scribes and Pharisees were with the heart of God and his Messiah. Christ came to seek and save the lost. He rejoiced when sinners turned from their sins and placed their faith in him. But the Pharisees grumbled and complained – they could not believe that Jesus would associate with sinners like these. 

Christ then told the parable of the dishonest manager. Each in their way, the tax collectors and sinners and the scribes and Pharisees were dishonest managers. Each in their way, these had squandered the gifts and graces entrusted to them. This parable was a call to repentance. Christ called these to “make friends for [themselves] by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (Luke 16:9). He warned them, “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:13).

But Luke tells us in verse 14, that the “Pharisees, who were lovers of money, heard all these things, and they ridiculed him” (Luke 16:14). And so Christ rebuked them for their worldly ways: He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. ‘The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the Law to become void. Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:14–18).

After this, Christ told the parable of the rich man and Lazarus. In this parable, we see where love for money will lead. The rich man loved money and the earthly pleasures it brings. He closed his heart towards those in need. When he died, he suffered the torments of hell. But the poor man, Lazarus, was helped by God. When he died he was comforted by Father Abraham, for he had the faith of Abraham –that is to say, faith in the Messiah promised to Abraham..

I have reminded you of the scene of Luke 15:1 – the scribes and Pharisees on one side, and the tax collectors and sinners on the other, with Christ and his Apostles in between – and of the teaching that Christ delivered to this great multitude so that we might be well prepared to consider Christ’s concluding remarks today. 

Do Not Tempt Those Of Low Status

In Luke 17:1 we read, “And he said to his disciples…” So then, with a great multitude around him – tax collectors and sinners on one side, and scribes and Pharisees on the other – Christ turned his attention to his disciples (a disciple is a follower or learner). I take this to mean that he spoke directly to the twelve, the 70, and perhaps to others who had followed him closely for some time, as everyone else listened in.  

And what did Jesus say to his disciples? “Temptations to sin are sure to come, but woe to the one through whom they come!” Why are temptations sure to come? Because we live in a fallen world! Temptations to sin are all around us. The Evil One will tempt people to sin. And people will tempt people to sin too. It is this second scenario that Christ refers to. “Temptations to sin are sure to come, but woe to the one through whom they come!” Here Christ pronounces woes upon those who tempt others to sin against God. A woe is a denouncement, a statement of pity, and a warning of impending doom.  

This is not the first time Luke has told us about Christ pronouncing woes upon sinners. 

In Luke 6:24-26, after pronouncing blessings upon the poor, hungry, and mournful, and upon the faithful who are hated, excluded, and reviled on account of the Son of Man, Christ said, “But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. Woe to you, when all people speak well of you, for so their fathers did to the false prophets.” (Luke 6:24–26)

In Luke 10:13 Christ pronounced woes upon two unbelieving communities. “Woe to you, Chorazin (Χοραζίν)! Woe to you, Bethsaida (Βηθσαϊδά)! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.” (Luke 10:13)

And in Luke 11:42-52, Christ pronounces woes upon the Pharisees. “‘But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others. Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces. Woe to you! For you are like unmarked graves, and people walk over them without knowing it.’ One of the lawyers answered him, ‘Teacher, in saying these things you insult us also.’ And he said, ‘Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. Woe to you! For you build the tombs of the prophets whom your fathers killed. So you are witnesses and you consent to the deeds of your fathers, for they killed them, and you build their tombs… Woe to you lawyers! For you have taken away the key of knowledge [the key of the knowledge is the key that unlocks the door to heaven – the key of knowledge is the knowledge of salvation through faith in Jesus the Christ]. You did not enter yourselves, and you hindered those who were entering” (Luke 11:42–52).

So you can see that many woes have been pronounced upon the unrighteous rich, the worldly, the unbelieving, and those who would hinder others from believing that Jesus is the Messiah. Here in the text that is open before us today, Christ pronounces woes upon those who would tempt others to sin. “Temptations to sin are sure to come, but woe to the one through whom they come!”, Christ says.  

There are many ways in which a person might tempt others to sin. For example, those who dress provocatively might tempt others to lust. Those who live a life of sin and rebellion against God might, by their words and actions, tempt others to do the same. Some people might tempt others to sin in a very direct way, saying, come and sin with me, or you do not want to follow after Jesus, do you? I’m sure you could imagine a hundred different ways that one person might tempt another person to sin. Given the context, I do believe Jesus is here warning his disciples to not tempt others to sin as the scribes and Pharisees have just done. Many tax collectors and sinners were flocking to Jesus, and the scribes and Pharisees – the shepherds of Israel –  were discouraging it. They should have urged men and women to come to the Messiah! Instead, they were hindering others from following after him. 

Jesus helps us to understand just how terrible it would be to cause someone to sin in this way when he says, “It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin” (Luke 17:2).

A millstone is a large and heavy stone with a hole in the middle used to grind grain. To have a millstone hung around your neck and to be cast into the sea, would mean certain death. A person would be drug very quickly down into the abyss of the sea by that stone. Their descent would not slow until they hit the very bottom of the sea, and there they would remain forever. Christ says it would be better to die this death than to cause “one of these little ones to sin.”

What little ones, you ask? No children are mentioned in the narrative. Where did these children come from? In fact, it is a mistake to assume that “little ones” means children. The Greek word translated as “little ones” can refer to those who are small in stature or younger, but it can also be used to refer to those of small or low social status, and that is the meaning here. Who are the little ones to whom Jesus refers? They are the tax collectors, sinners, and outcasts who had drawn near to him. “It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.” 

Or to use the imagery from the parable Christ just told, Lazarus represents the little ones. Can you see him there, laying at the gate of the rich man, covered in sores, wishing to be fed with the crumbs that fell from the rich man’s table, and the rich man lived in luxury and feasted sumptuously every day? Christ teaches that it would be better for a person to have a millstone hung around his neck and be cast into the sea than to do what that rich man did in tempting the little one, Lazarus, to sin.

Why would it be better to die this terrible physical death than to do what the rich man of the parable did, and what many of the Pharisees were doing, by causing these little ones to sin? To find the answer we must consider the eternal destiny of the rich man. He died, and his soul was drug by the weight of his sin, to the depths of the abyss of Sheol. As you may know, the sea often symbolizes Sheol in the Scriptures, and so we have a comparison here between things earthy and spiritual. It would be better to die this terrible physical death in the sea than to live as the rich man did and to perish eternally in the depths of Sheol.  

The warning is very clear. We must be careful to not cause others, especially those who are weak and vulnerable within society,  to sin. Every disciple of Jesus must be careful to not cause others to sin. Every disciple of Jesus should especially be careful to not hinder someone from following after Jesus. But those with spiritual authority must be especially careful to not cause little ones to sin. How might those with spiritual authority cause little ones to sin? Two things come immediately to mind. Through false teaching, and through harsh treatment. The Pharisees were doing both. They had taken away the key of knowledge, remember? This means they had failed to preach the truth of the gospel from the Scriptures. And they were self-righteous and judgemental towards the multitudes. They looked down upon the people and were repulsed when they saw Jesus eating with tax collectors and sinners. The Scriptures say that those with spiritual authority (those who preach and teach the word ) will be judged with greater strictness (James 3:1). This is why Christ warned his disciples, and especially his Apostles, saying, “Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin” (Luke 17:1–2).

Pay Attention To Yourselves

In verses 3-4, Christ teaches his disciples what they must do instead. Instead of tempting others to sin, or causing others to sin, disciples of Jesus must help one another not to sin. And when sins are committed (because they certainly will be committed), disciples of Jesus must be eager and willing to forgive. Look at verse 3: “Pay attention to yourselves!”, Christ says. In other words, be alert, ready, and on guard against sin. “If your brother sins, rebuke him, and if he repents, forgive him…” (Luke 17:3).   

Think of how different this attitude or approach to sin is compared to the attitude and approach of the scribes and Pharisees. “Be on guard” against sin, Christ said. But the scribes and Pharisees justified themselves. “If your brother sins, rebuke him”, Christ says. To rebuke is to express strong disapproval. It’s aim is repentance and restoration. Disciples of Jesus must rebuke one another where sin is present, out of a heart of love, with the end goal being repentance and restoration. A rebuke is meant to help! But the scribes and Pharisees did not lovingly rebuke. They condemned! “If your brother sins, rebuke him, and if he repents, forgive him…” This is the Christian way. Within the Christian community, disciples of Jesus are to be on guard against sin, we are to lovingly and helpfully rebuke one another where sin is present, and when there is repentance, we are to forgive one another. We are to forgive one another personally, and we are to remind one another that we are forgiven by God through faith in Christ Jesus. 

Forgiveness is to be freely extended by the disciples of Jesus. If a person repents truly and sincerely, forgiveness must be extended over and over again. In verse 4 we read, “and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke 17:4). To forgive is to release the person of their debt. To forgive is to cover. Strictly speaking, our sin is against God and God alone. Strictly speaking, it is only God who can forgive us of our sins. This he does through Christ Jesus, for it is Christ who had paid for the sins of those who trust in him; it is Christ who has covered those sins so that God remembers them no more. But our sins against God are often also sins against other people. When someone wrongs us, we must be eager and willing to forgive them when they repent. When Christ says, “and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke 17:4), he means that we must forgive freely. As God freely forgives you in Christ Jesus, so you must freely forgive others. Disciples of Jesus must extend forgiveness to all who repent, and it is especially important that forgiveness be extended to fellow disciples. “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’” (Luke 17:3–4). You say it is hard to imagine a Christian sinning against another Christian seven times in one day and truly repenting seven times! Yes, this is an extreme scenario! The point is that our forgiveness must be extreme. We must not withhold forgiveness when repentance is truly expressed and displayed. How could we possibly consider repentance to be true if the brother sins against us repeatedly in one day, even seven times! Well, perhaps each sin is a different sin. Besides, this saying of Jesus is not about true repentance. It’s about radical forgiveness! Forgive freely, that is the point of the saying, ​​” and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

Again, I must draw your attention to how radically different this attitude and approach to sin and forgiveness is compared to the attitude and approach of the scribes and Pharisees. They justified themselves. They were filled with self-righteous pride. They condemned sinners. They did not help them. And they were not interested in forgiving or in seeing forgiveness extended to sinners. Do not forget, that when they saw the tax collectors and sinners drawing near to Jesus, they “grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2). Christ taught his disciples to take a radically different approach. “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’” (Luke 17:3–4).

It was in response to this radical teaching about sin and forgiveness that the apostles of Christ said, Lord, “Increase our faith!” (Luke 17:5). Increase our faith. Give us the faith to believe this teaching about sin and forgiveness and to obey it. It’s difficult to put into words, but I do think that pastors and seasoned churchmen and women will understand why the apostles responded to this teaching about sin and forgiveness by crying out to Jesus, saying, “Increase our faith.” It requires great faith to live as Christ here calls us to live. It requires great faith to rebuke sin where it is found in the church and to forgive again and again when repentance is expressed. 

Do not forget the scene! I do believe that when Christ said, “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’”, the apostles of Christ looked out upon the great multitude that they would be called to lead, many of whom were tax collectors and sinners who had expressed repentance – Lord, help us, they said. Increase our faith so that we might minister to these according to the ethic you have prescribed. 

Christ’s response is found in verse 6. “And the Lord said, ‘If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you’” (Luke 17:6). 

To obey Christ’s teaching regarding sin and forgiveness seems impossible. Indeed, considered from a merely human perspective, it is impossible. The world does not confront sin like this or forgive like this. The world loves sin – it does not rebuke it. And worldly people do not so freely forgive. When one person wrongs another, it will result in a broken relationship and division. Worldly people will simply cut one another off when offended. This is because their hearts are hard and devoid of the love of Christ. To obey Christ’s teaching regarding sin and forgiveness seems as impossible as speaking to a mulberry tree to be uprooted and planted in the sea, and for it to live and bear fruit in that place. Trees are not easily uprooted. If uprooted they do not typically live. And they certainly do not live if planted in the sea! But Christ says, “If you had faith like a grain of mustard seed” – if you had just a little faith – you would be able to do this. 

This saying is clearly filled with symbolism. It is not about uprooting mulberry trees and planting them in the sea. Most fundamentally, this saying communicates that through faith in God and Christ, the apostles would be able to do that which seems impossible. By faith, the apostles would be empowered by God and Christ to lead a multitude of repentant sinners, to rebuke sin, and to forgive sin just as Christ commanded. By faith, they would be empowered to further the kingdom of Christ in this way. And I cannot help but notice that the sea is mentioned twice in this text. It would be better for those who cause these little ones to stumble to have a millstone hung around their neck and be cast into the sea. But in contrast to this, when the disciples of Jesus walk by faith, care for these little ones, help them with sin by rebuking it, and extend and pronounce forgiveness whenever true repentance is expressed, they will find life and fruitfulness springing up in people and places once characterized only by darkness and death.

Do Your Duty With Humility

All of the teaching delivered by Christ in the presence of the multitude, the scribes and Pharisees, and his disciples, beginning in 15:1, was meant to be obeyed by his disciples. Like Jesus, Christ’s disciples are to proclaim the gospel of the kingdom freely,  receive those who come to Christ, care for the weak and the needy among them, rebuke sin where it is present, and freely forgive. In this way, Christ’s kingdom will be planted, grow, and bear fruit in the most unlikely of places. And how disciples of Jesus to regard themselves as they obey Christ? This is what verses 7-10 are about. 

“Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:7–10).

How are disciples of Jesus to regard themselves as they serve Christ in this world? As unworthy servants who have only done their duty. Servants that do their duty have nothing to boast about. The master may commend his servants for their fine service, but he does not owe them thanks. When is it appropriate to say “thank you”? When a gift is given to you! But we do not give Christ a gift when we serve him faithfully. We merely do our duty. Christ will commend his faithful servants at the end of time, saying, “well done my good and faithful servant”. But he will not thank us as if we gave a gift to him or went above and beyond in some way. No, when we obey Christ and serve him in this world, we merely do what is required of us, for Christ is our master and King, and we are his servants.   

Conclusion 

May the Lord grant us the faith and humility required to live as he has called us to live in his world.  May he keep us from sin and from causing others to sin. May we be found faithful, so that on the last day we hear these words of commendation, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matthew 25:21).

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1. Should we regard the story about the rich man and Lazarus to be a true story or a parable? If we say it is a parable, does this mean it is pure fantasy?
2. In this parable, who do the rich man and Lazarus represent? 
3. How does this parable connect to what Christ has been saying from Luke 15:1, and especially from 16:1, onward?  
4. Is Christ opposed to people being wealthy?
5. Lazarus means, “helped of God.” Why is that significant? The rich man isn’t named. Why is that significant?
6. What is the main meaning of the parable? What is the key spiritual lesson being communicated?
7. How might you apply this passage to your life today?

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Old Testament Reading: Psalm 72

“OF SOLOMON. Give the king your justice, O God, and your righteousness to the royal son! May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! May they fear you while the sun endures, and as long as the moon, throughout all generations! May he be like rain that falls on the mown grass, like showers that water the earth! In his days may the righteous flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth! May desert tribes bow down before him, and his enemies lick the dust! May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him! For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight. Long may he live; may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may people blossom in the cities like the grass of the field! May his name endure forever, his fame continue as long as the sun! May people be blessed in him, all nations call him blessed! Blessed be the LORD, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen! The prayers of David, the son of Jesse, are ended.” (Psalm 72)

New Testament Reading: Luke 16:19-31

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:19–31)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Here in Luke 16:19-31, we encounter another parable from Jesus. Those familiar with this passage and the history of its interpretation may know that there is a debate over the question, is this a parable – a fictional story with a spiritual or eternal meaning – or was Christ telling us about the real experiences, in this life and the life to come, of two individuals – a rich man (who is not named) and poor man, named Lazarus? 

Those who think this is a true story will point to the fact that Luke does not explicitly called it parable. That’s true, sort of. Luke does not say, “So Jesus told them this parable” immediately before telling this story. But it must be remembered that beginning in Luke 15:3 we have encounter a string of parable, and none but the first of them is explicitly introduced as a parable. In Luke 15:3 we read, “So he told them this parable…” (Luke 15:3), and four parables follow. This string of parables is interrupted by the passage we considered last Sunday (Luke 16:14-18), wherein Christ confronts the Pharisees for their love of money and worldly ways. But I would argue that this story about the rich man and Lazarus belongs to the previous string of parables. In fact, I do believe it is very much related to the parable of this dishonoset manager of Luke 16:1-13.

What was the parable of the dishonest manager about? It was about money, and the right use of money. At the conclusion of it Chrsit said, “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:9–13). Immediately after this, Luke tells us that the Pharisees were lovers of money. Jesus rebuked them. And then he told another parable. And what is it about? It is about money. It about a rich man who loved money and lived for earthly pleasures while neglecting the poor and the needy. In this parable, Christ shows us what the end result of a life lived for money and pleasure is. 

To be clear, by calling this a parable, I do not mean to suggest that this story is disconnected from reality. The scene of the afterlife that Chrst described was true. A parable is not fantasy. It is fictional story, rooted in reality, intended to convey spiritual and eternal truths. 

Was this rich man a real person? No. But he represents real people. Was Lazarus a real person? No. But he represents real people.  And what about the scenes – the earthy scene and the scene of the after life? Were they real? Not in the specifics. But what is described here does corresponds to reality. On earth, there are large estates with gates and with poor beggars suffering outside the gates, and prior to Jesus’ ressurection from the dead, Sheol (or Hades) was both a place of torment and a place comfort with a great and impenetrable chasim fixed between the two. 

This is a parable. Like all parables, the story and the symbolism is rooted in reality. And like all parables, the purpose is to communicate spiritual and eternal truths. 

The Story

Let’s consider the story.

It begins, “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.” Can you picture him. He’s dressed like a king. He is clothed in the finest and most comfortable apparel. And he eats the very best food – a lot of it! 

In verse 20 we read, “And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores.” 

In this verse we learn a little more about the rich man. He lived in an estate surrounded by a wall. Within the walls he erected, he enjoyed his life of luxury while keeping needs and sufferings of others a safe distance away and out of his view. The rich man loved his money and his comforts, but he did not love his neighbor, as we will soon see.

Christ tells us that at the rich man’s “gate was laid a poor man named Lazarus…” Lazarus means, “helped of God”. What an interesting name for a person who suffered so greatly. This man was laid at the gate of a rich man. The implication is that he was looking ofr assistance from him, but no assistance was given, and yet he has a name which means “helped of God”.  

You know, those who deny this is a parable and wish to say that it is a true story will also point to the fact that Lazarus is named by name. The idea is that this is too fine of a detail for a parable. This Lazarus fellow must have been an actual person – a person names Lazarus. But it seems to me that the name Lazarus is used by Christ in this parable because of it’s meaning. Though it seemed like no one cared for this man or was willing to help him, the truth is, he was helped by God. By this name we are reminded that we should not judge by the appearance of things. Judging by the earthy and external circumstance of these two men, who would you expect to have the name “Lazarus” – helped by God? Not the poor man, riddled with sores, and laying helpless and hopeless at the gate, but the rich man! But the opposite is true. It was the poor man who was given the name Lazarus. And what was the rich man’s name? No name is given. This is also significant. The message is clear. Though it appeared that God’s favor was on the rich man and his disfavor was upon the poor man, the opposis was true. Lazarus was helped of God. The rich man was not.

In verse 21 we learn more about the miserable condition of Lazarus. He was in very low place – the lowest of places. He was so hungry that he “desired to be fed with what fell from the rich man’s table.” All he wanted was the crumbs! And so alone was he, that only the dogs cared to bring him comfort, a comfort that was likely unwelcomed. 

In verse 22 we read, “The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.”

What place is this? Many have puzzled over this question. Clearly, we are now considering the afterlife. Both the rich man and Lazarus are said to have died. But what is this place? On the one hand, it seems that Lazarus and the rich man are in the same place. They can see one another. And there is communication taking place between the rich man and father Abraham, who has Lazarus at his side. But the experiences of the rich man and Lazarus are very different. Lazarus is comforted in this place, while the rich man is in torment.   

In verse 23 we read, “And [the rich man] called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’”

What place is this? It is Sheol or Hades (or hell) as it existed prior to the resurrection of Jesus Christ from the dead. 

You see, prior to Jesus’ ressurection, Sheol or Hades was the common abode of the dead. The bodies of those who died were laid in the grave, and their souls went to Sheol or Hades. You say, but the rich man said that he wished to have water to cool his tongue! Yes, the language is accomidadted and metaphorical. The meaning is that the rich man was in torment in his soul. This, friends, Sheol or Hades, and this is where everyone went prior to the resurrection of Christ from the grave. Notice that Abraham, the father of the faith,  was there. And so too was the rich man. But as you can see, Sheol, Hades (or hell) consisted of two parts. In one part, there was anguish. In the other part, there was comfort. And a great impassable chasm separated the two parts of Sheol. 

Who went to place of anguish? Answer: All who died in their sins and did not trust in the promises concerning the coming Messiah. Stated differently, it was those who lived for this world and for the pleasures of this world whose souls were cast into the place of anguish within sheol upon death. 

And who went to place of comfort?  Answer: Abraham went there and all who have the faith of Abraham – faith in the promises of God concerning the coming Messiah. This place opf comfort in Sheol is sometime called Abrham’s bosom. Bosom means “chest”. The idea is that those who had the faith of Abraham – faith in the Messiah who was promised to Abraham and in whom Abraham believed – would be warmly embraced and comforted by father Abraham when they passed from this life to the next. 

While the lower compartment of Sheol was a place of hellish torment, the upper compartment (if I may speak in this way) was a place of heavenly comfort and peace. I’m sure you notice I’m speaking in this past tense. The reason is simple. When Jesus the Messiah accomplished salvation for those who have faith in him (the faith of Abraham) and when he raised from the dead, he set a host of captives free (Ephesians 4:8) and opened up the way into the heavenly holy of holies (see Luke 23:45). Where do the souls of those who trust in Jesus the Messiah go now that Jesus has risen from the dead and ascended to the Fathers right? They do not go to that place of copmfort in Sheol, but to an even better place – heaven! And who are they comforted by in heaven? Into whose loving arms are they received? They are not embraced by Abraham, but Jesus! Abraham is comforted by Jesus, and all who have the faith of Abraham are comforted by Jesus too.   

So then, a great change took place in the spiritual realm when Jesus rose from the dead and ascedned to the Father’s right hand. Those who were waiting with Abraham for the accomplishment of their redemption were set free from Sheol (Hades or hell) and were granted access into heaven when Christ died and rose from the dead. Sheol is only a place of anquish now. Heaven and hell will remain as they are until Christ returns and the great resurrection of the last day. But in the days of Jesus’ earthly ministry, this is what Sheol was like. The common abode of the dead consisted of two parts. There was a place of anguish and place of comfort. A great and impassable chasm separated these two parts of Sheol. 

The rich man could see Lazarus comforted as Abraham’s side. He called out, “‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’”

In verse 27 the rich man responds, “‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” 

There are few things that need to be said about this section of the parable.

One, the rich man now shows some concern for others, but it is only his brothers. He wants them to be warned lest they too come into that place of torment. 

Two, Abraham declared that all of the information they needed to escape that place of torment could be found in Moses and the prophets, that is to say, in the Old Testament Scriptures.

Three, when the rich man objected saying, “if someone goes to them from the dead, they will repent”, He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” This reminds us that a person will not be brought to faith and repentance through any other means that the preaching of the gospel and by the powerful working of the Holy Spirit. And clearly, the words, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead”, recalled the actual ressurection of  Jesus’ frined, Lazarus, from the dead (John 11),  and anticipated Jesus Christ’s ressurection from the dead not many days from the telling of this great parable. As you likely know, many of these Pharisees to whom spoke would remained in heard hearted unbelive even after seeing Lazarus raised,  and they would remain in unbelief even after receiving word of Christ’s resurrection.

So you can see, there were many reasons why Jesus selected the name Lazarus for the poor man in this parable. His dear friend Lazurus had been “helped by God” when Christ raised him from the dead, and Jesus Christ would be “helped by God” when God would raise him up on the third day after his crucifixion. So then, the real Lazurus, and the Lazarus of this parable, are types of Christ. Jesus Christ would be rejected by the Jews. He would be despised, rejected, wounden, and crucified outside the gate. His body would be laid in the grave. His soul descended to Sheol. He comforted Abraham and all who had been comforded by him who were awaiting the accomplishment of their redemption and deliverance, and on the third day he led a host of captives free.

The Meaning

Though this parable has layers of meaning, what is the main point of it? Primarily, I think we must see it as complement to the parable of the dishonest manager told in Luke 16:1-13. Again, I’ll remomnd you of the meaning of that parable. It is about money and the right use of money. “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings”, Christ said.  “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:9–13)

The Pharisees were lovers of money, we are told.

And here in this parable we see where the love of money will get us. This rich man represents all who live for the attainment of wealth and the pleasures of this world. He lived in luxury. He feasted sumpuousluy every day. And he ignored the needs of others. And then he died. And look at how sad and misrable his eternal condition was. 

What does it look like to “make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings”? It looks like the opposite of the behavior of this rich man. 

Friends, the meaning of this parable is not that the rich are wicked and the poor are righteous! No, the meaning is that those who are rich must not “be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” (1 Timothy 6:17–19)

Application 

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Sermon
What Is Exalted Among Men Is An Abomination In The Sight Of God
Luke 16:14-18
Pastor Joe Anady

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Old Testament Reading: 1 Chronicles 28:1–10

“David assembled at Jerusalem all the officials of Israel, the officials of the tribes, the officers of the divisions that served the king, the commanders of thousands, the commanders of hundreds, the stewards of all the property and livestock of the king and his sons, together with the palace officials, the mighty men and all the seasoned warriors. Then King David rose to his feet and said: ‘Hear me, my brothers and my people. I had it in my heart to build a house of rest for the ark of the covenant of the LORD and for the footstool of our God, and I made preparations for building. But God said to me, ‘You may not build a house for my name, for you are a man of war and have shed blood.’ Yet the LORD God of Israel chose me from all my father’s house to be king over Israel forever. For he chose Judah as leader, and in the house of Judah my father’s house, and among my father’s sons he took pleasure in me to make me king over all Israel. And of all my sons (for the LORD has given me many sons) he has chosen Solomon my son to sit on the throne of the kingdom of the LORD over Israel. He said to me, ‘It is Solomon your son who shall build my house and my courts, for I have chosen him to be my son, and I will be his father. I will establish his kingdom forever if he continues strong in keeping my commandments and my rules, as he is today.’ Now therefore in the sight of all Israel, the assembly of the LORD, and in the hearing of our God, observe and seek out all the commandments of the LORD your God, that you may possess this good land and leave it for an inheritance to your children after you forever. And you, Solomon my son, know the God of your father and serve him with a whole heart and with a willing mind, for the LORD searches all hearts and understands every plan and thought. If you seek him, he will be found by you, but if you forsake him, he will cast you off forever. Be careful now, for the LORD has chosen you to build a house for the sanctuary; be strong and do it.’” (1 Chronicles 28:1–10)

New Testament Reading: Luke 16:14-18

“The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, ‘You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the Law to become void. Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.’” (Luke 16:14–18)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Just as ministers must learn to preach and always be about the work of improving their preaching, so too, Christians must learn to listen to sermons and they should always be trying to improve their listening skills. One of the most basic skills to be developed is the ability to focus the mind. As you know, it is easy to be distracted by things internal and things external. Learning to focus is probably the most fundamental skill to be developed by those who wish to listen well to sermons. Perhaps a second skill is the ability to reflect upon the Word of God read and preached so that application can be made to your personal life and circumstances. I could go on and on and present you with a long list of skills to be developed as you strive to better listen to sermons, but that is not the point of this sermon. There is, however, one other skill that I wanted to bring to your attention. I’ll admit, if I were to make a list of sermon-listening skills and place them in their order of importance, I doubt this one would make it into the top five. It might not even make the top ten. But it is a very good skill to develop nonetheless. As you listen to sermons, dear brothers and sisters, do not only listen to what the minister says but also pay attention to how the minister handles the text of Scripture or the theme under consideration. Pay attention, in other words, to the minister’s methods of interpretation. 

The Holy Scriptures are God’s Word. The Scriptures must be interpreted. Ministers are called to rightly handle the word of truth (see 2 Timothy 2:15). Those who listen to sermons should pay attention to how the minister is handling the word of truth. Churchmen and women should pay attention to the methods of interpretation used by the minister. There are two obvious benefits, one is positive and the other is negative. One, when churchmen and women sit under faithful preaching and discern the minister’s methods of interpretation, they will learn how to better read and interpret the Scriptures themselves through the example of their pastor. Two, as churchmen and women grow in their ability to rightly handle the word of truth, they will also grow in their ability to detect erroneous interpretations when they encounter them. 

I know this might seem like a strange introduction to the text we are considering today. I’ve begun the sermon like this because I’m aware of how easy it would be to misinterpret the passage that is open before us if sound methods of interpretation are neglected. I’m confident that most (if not all) Christians know that if a text of Scripture is to be properly interpreted we must understand the meaning of the words used in sentences. We must also understand how the words are used in the sentence, and how the sentences are brought together to form paragraphs. These are the most basic principles of interpretation. But we must not forget about the context in which these words, sentences, and paragraphs are found. More than this, we cannot forget that the ultimate context of any one passage of Holy Scripture is every other passage of Holy Scripture, and that Scripture must be interpreted in the light of Scripture. Furthermore, we must not forget that doctrinal conclusions are to be drawn from the pages of Holy Scripture, and those doctrines, if true, will always agree. 

The last two principles of interpretation that I have mentioned are very important, but they are often neglected. The interpretive principle that the ultimate context of any one passage of Holy Scripture is every other passage of Holy Scripture, that Scripture is to be interpreted in the light of Scripture, and that less clear passages of Scripture should be interpreted by comparing them with passages on the same theme that are more clear, goes by the name, the analogy of Scripture. The other interpretive principle is similar. It is called the analogy of faith. The idea here is that doctrines are to be drawn from the Holy Scriptures. And doctrines should be drawn principally from those texts of Scripture that clearly teach about that topic, whatever the topic may be. Less clear passages must be interpreted in light of the system of doctrine drawn from the Scriptures as a whole.

Well, that’s probably enough talk about hermeneutics (principles of interpretation). Let me now draw your attention to two statements in our text for today that are prone to misinterpretation if divorced from their immediate or Biblical context. In Luke 16:17 Christ says, “But it is easier for heaven and earth to pass away than for one dot of the Law to become void” (Luke 16:17). Does this mean that all of the laws of the Old Testament are still in force today? And in Luke 16:18 Christ says, “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:18). Does this mean that marriage after divorce is strictly forbidden and that all such marriages are adulterous. Both of these verses, if interpreted without due consideration being given to the context or to the clear teaching of Holy Scripture found elsewhere on these themes, will likely be misunderstood. 

The Setting

Luke 16:14 sets the stage. There we read, “The Pharisees, who were lovers of money, heard all these things, and they ridiculed [Jesus].” What did the Pharisees hear? They heard the parable that Jesus told his disciples as recorded in Luke 16:1-13. I’ll say just enough to remind you of that parable. It is called the parable of the dishonest manager. It is a story about a household manager who was accused of being corrupt. The master of the house decided that the accusations were true so he informed the manager that he would soon be removed from his position and demanded to see the books. What did the dishonest manager do? He began to think about his future. He used the little time he had and the wealth he had access to, to make friends with his master’s debtors in hopes that when he was expelled from his house and his management, they would receive him into their homes. The dishonest manager acted shrewdly and the master of the house commended him for it. 

What is the point of the parable? By telling this parable, Jesus was suggesting that both the tax collectors and the scribes and Pharisees were, in their own way, dishonest managers. Their management was about to be taken from them and they were being called to account. Think of it. If the tax collectors were to follow after Jesus they would have to stop using their position of power to take advantage of people (see Luke 3:13). And likewise,  if the Pharisees were to follow Jesus, they would lose their positions of power within Jewish society (see Philippians 3:7). Their managerial positions would be taken away by Christ, and so he exhorted them both to plan for their futures. Instead of using their money and positions of power to make friends and store up treasures here on earth, Christ commanded them to make friends and store up treasures in eternity. This was the original meaning of the parable that Christ told.   

Verse 14

In verse 14 Luke tells us, that when the Pharisees heard these things, they ridiculed Jesus. Why? Luke says it was because they were lovers of money. When it is said that someone is a lover of money it does not merely mean that they enjoy having enough money to pay the bills and some to save and to give. And it does not mean that they enjoy the good things in this life that money can buy – food, clothing, shelter, etc, and give thanks to God for it. A person who is a lover of money loves it supremely. They live for it and for the pleasures it brings. It is no wonder that the Pharisees ridiculed Jesus after hearing his teaching about the right and holy use of money. Christ commanded his followers to use money to make friends and to store up treasures, not on earth, but in heaven and in eternity! These Pharisees lived to make friends and to store up treasures on earth.  

As we seek to properly interpret the rest of this passage we must not forget that it begins with this remark: “The Pharisees, who were lovers of money, heard all these things, and they ridiculed him” (Luke 16:14). And we should also look at the context and see that teaching about money is all around. The prodigal son squandered his father’s possessions, remember? The household manager was unjust because he mismanaged his master’s wealth. And in the following passage, we will encounter another parable – the parable of the Rich Man and Lazarus. Everything that Christ says to the Pharisees in the text is set in the context of teachings regarding wealth and possessions. 

Verse 15

In verse 15 Christ spoke to the Pharisees, saying, “You are those who justify yourselves before men, but God knows your hearts.” As you probably know, the Pharisees loved to appear righteous and holy before men, but inwardly they were filled with wickedness and corruption. In another place, Christ called them whitewashed tombs – clean and pretty on the outside, but inside filled with death and corruption.  And earlier in Luke’s gospel, we heard Christ speak to the Pharisees, saying, “Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness” (Luke 11:39–40). Here Christ confronts them for justifying themselves before men, and then he condemns them, saying, but God knows your hearts.” How foolish men and women are to care so deeply about the way in which other human beings view them and to care so little about how God views them. We might be able to fool men for a time, but God sees our hearts. This is the truth that the Psalmist reflects on when he says, “O LORD, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O LORD, you know it altogether” (Psalm 139:1–4). Evidently, these Pharisees had forgotten about God’s omniscience, or perhaps they knew that God was omniscient but were too foolish to care. They were consumed with a love for money, possessions, and prestige within society.

When Christ says, “For what is exalted among men is an abomination in the sight of God” (Luke 16:15), he means, the things that worldly men and women value, God detests. What is it that worldly men and women value? They value money, power, prestige, and pleasure. The world will applaud those who excel in obtaining these things, through whatever means necessary. But the love of these worldly pleasures and the sinful means used to obtain them, are an abomination to God. 

If you were to take a moment to reflect upon the culture in which we live, you would find plenty of illustrations. Think of the corrupt businessman who prospers financially by cheating others. Think of the politician who obtains power through deceit. Think of the entertainer who has obtained fame and wealth through a life of sin and rebellion. Think even of the clergyman who has climbed the ladder of worldly success but only through compromise. The world will applaud people like this for their “success“, but Christ reminds us that what is exalted among men is an abomination to God. Dear Christian, I ask you, do you applaud worldly people and their ways? Do you look at worldly people and admire their success? When you think of those who have prospered in the world through sin and corruption, do you covet what they have obtained? As followers of Christ, we must not be found standing with the world exulting and applauding worldly men and women and their ways. Instead, we ought to abhor what God abhors. Think carefully, dear brothers and sisters, about who you applaud. Think carefully, young men and women, about who you admire in the world. Think carefully about the media you consume. As followers of Jesus Christ, we must not be found standing with the world, exulting, approving, and applauding sinful and corrupt men and women and their ways. “For what is exalted among men is an abomination in the sight of God” (Luke 16:15), Christ says. 

As it is in our culture, so it was in the culture in which Christ lives. Worldly men and women approved of behaviors that would bring power, wealth, and pleasure that were an abomination to God. And evidently, these abhorrent behaviors had even crept into the world of the Pharisees. Though they loved to appear religiously devout and righteous before men, they were corrupted by sin and in need of a Savior. And what was at the root of their corruption? What was poisoning their hearts and their way of life? They were lovers of money. The love of money, dear friends, is a root of all kinds of evil. Again I say, this does not mean that we must avoid money. This does not mean that we must not try to make money and use it wisely. The Scriptures call us to work, to provide for ourselves and those under our care, to save, to make wise investments, and to use money to store up treasures in eternity. The previous parable was all about that! But the Christians must be very careful lest the love of money consume the heart.   

Paul the Apostle famously warned the younger minister, Timothy, about this very thing. “But godliness with contentment is great gain,” he said, “for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Timothy 6:6–10). Dear Christians – dear young ones – beware of the love of money. As you handle money do not allow a love for money to take root within your heart. It will consume you, lead you astray, and end in destruction.

As we move on, do not forget that the Pharisees were said to be lovers of money and that money talk is all around us in this section of Luke’s gospel.

 Verse 16

In verse 16, Christ continues to confront the worldly Pharisees. Verse 15: “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.” Verse 16: “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.”

By these words, Jesus reminded the Pharisees that a great change was taking place in those days. The time of the law and the prophets – that is to say, The Old Testament, or better yet, the Old Mosaic Covenant – was coming to an end. It began in the days of Moses, and the arrival of John the Baptist marked the beginning of the end of that era. 

What, you might ask, does this have to do with the context? A lot! The Pharisees, it must be remembered were leaders within Old Covenant Israel. They were shepherds, or to use the language from the previous parable, managers within the house of Old Covenant Israel. But that era and that arrangement was quickly coming to an end. The Pharisees were having their management taken away from them, therefore. And as dishonest, corrupt, worldly managers, they would need to make wise decisions concerning their future. In brief, they would need to align with Jesus the Messiah to become partakers of the blessings of the New Covenant that Christ would soon institute.

When Christ said, “The Law and the Prophets were until John”, it was a reminder that the Old Covenant era was closing, for the Messiah that was promised to Israel had come. Jesus is the Messiah and John the Baptist was the forerunner. When Christ said, “since then the good news of the kingdom of God is preached”, he was referring to his earthly ministry and to the ministry of his disciples. Jesus the Messiah brought with him the everlasting kingdom of God. John the Baptist preached, repent, for the kingdom of heaven is at hand (see Matthew 3:2), and so did Jesus and his disciples (Luke 4:43). The kingdom of God prefigured on earth under the Old Mosaic Covenant, but it did not arrive with power until Christ began his earthly ministry having been anointed as the King of God’s everlasting Kingdom. The question is, who will enter into it?

When Christ said, “and everyone forces his way into it”, it was an apt description of what was going on at this point in Jesus’ earthly ministry. Large crowds of people were flocking to Jesus. They were curious and very excited about the announcement that the kingdom of God was at hand and that Jesus was the King of this kingdom. Do not forget that the word about the miracles he performed had spread! And so the crowds came and they pressed in upon Jesus. This was the setting in which these words of Christ were spoken (see Luke 14:25 and 15:1). Some of these would prove to be true disciples of his. Many would not (see John 2:24). 

Verse 17

What is required to be a true disciple of Jesus? I trust you know the answer. Two words should come immediately to mind: faith and repentance. They are like twin sisters or the two sides of a single coin. They are always found together. To be true follower of Jesus (and to enter into his kingdom) a person must have faith in him. They must believe that he is the Messiah, the King of God’s everlasting Kingdom, the savior God has provided, and they must trust in him. And true faith will also involve repentance, repentance being a turning away from sin.  As I have said, true faith and repentance are always found together. 

Christ was constantly calling people to believe in him – to believe that he is the Christ, the Messiah, and the savior God has provided. And here Christ is found calling the Pharisees (and all in the crowd who were overhearing this teaching) to repentance. How so? By pressing them with God’s law. Verse 17: “But it is easier for heaven and earth to pass away than for one dot of the Law to become void”, Christ says. 

This is one of those statements that, if ripped from its context and interpreted in isolation from the rest of the Scriptures, is bound to be misinterpreted. Does Christ mean that the entirety of the Old Mosaic law code will brought into the New Covenant era and used to govern life in the inaugurated kingdom of God? Again I say, if we read this one Bible verse without considering its immediate and whole Bible context, it can seem to say that. “But it is easier for heaven and earth to pass away than for one dot of the Law to become void”, Christ says. 

But consider these things:

One, elsewhere the New Testament clearly teaches that laws from the Old Mosaic Covenant are no longer binding under the New Covenant. Take, for example, the laws regarding circumcision. They are no longer binding (see 1 Corinthians 7:19). The dietary restrictions of Old are also removed (see Acts 10:13). And Christ himself said that worship would no longer be centralized around the temple in Jerusalem (see John 4:21).  So, the analogy of Scripture shows us that we cannot interpret Christ’s words to mean that entirety of the law of Moses will be brought into the New Covenant unchanged. 

Two, when we interpret the passage according to the analogy of faith, that is to say, in light of the system of doctrine that arises from Scripture, we will also be protected against misinterpretation. For example, when we remember that the law of Moses was not given to humanity at the bigging of time but to a particular people, living in a particular place, for a particular time, and for a particular purpose, it will help us to rightly interpret this text, 

Three, though it is possible to take Christ’s words, “But it is easier for heaven and earth to pass away than for one dot of the Law to become void”, to mean that the entire law of Moses – the moral, civil, and ceremonial – aspects of it will never be changed, the analogy of Scripture and the analogy of faith forbid this interpretation and drive us back to the text to ask, are there other valid interpretations. In other words, could Christ have meant something a little different? And the answer is, yes.

When Christ said that it would be easier “for heaven and earth to pass away than for one dot of the Law to become void”, he meant it. To become void is to  “fall down” and therefore cease to exist. Are the ceremonial laws of the Old Covenant – the laws about circumcision, ceremonial washings, and worship at the temple, ect – still binding under the New Covenant? No. They have been taken away. But this does not mean that they have fallen down or become void. To the contrary, they have been fulfilled by Christ and thus taken away. And the same can be said about the civil laws of the Old Covenant. Those laws governed Israel as a nation. These too are no longer binding, not because they have fallen down or become void, but because they have been fulfilled by Christ, the true Israel of God. He lived in obedience to them. They served their purpose. But something greater his here, namely Christ and his eternal kingdom, and so the civil laws are no longer binding. Further more, these laws – the civil and ceremonial laws of the Old Covenant – have not become void because we still have them and make use of them, though we be not under them now that the New Covenant has come. We may learn a great deal about morality from the civil laws of the Old Covenant through the principle of general equity. We may learn a great deal about Christ and his work as we see him prefigured in the ceremonial laws of Old. We may also learn a great deal about our purification in Christ and holy living. The civil and ceremonial laws of the Old Covenant have not become void, but they have been fulfilled by Christ and have, in this way, been taken away. 

Why then did Christ speak to the Pharisees, saying, “But it is easier for heaven and earth to pass away than for one dot of the Law to become void”? He spoke this to them to show them their sin and to urge them to repentance and faith. They were like whitewashed tombs and dirty cups, remember, clean on the outside but filthy within? They justified themselves before while hiding sin in their hearts. The root of much of their evil was the love of money. Christ pressed them with the law of Moses, saying, “But it is easier for heaven and earth to pass away than for one dot of the Law to become void” to urge them to take a careful and serious look at the law so that they might see their sin and their need for Christ the Redeemer. 

He pressed them with the law of Moses and urged them to wake up to the fact that they were worldly. They were lovers of money. And they had begun to live according to the way of the world, forgetting that “what is exalted among men is an abomination in the sight of God” (Luke 16:15), and that God can see their hearts. 

Verse 18

What, in particular, did Christ point to? What example did he give to draw the Pharisee’s attention to their love of money, power, and pleasure and how they had been corrupted by the world and the ways of the world? In verse 18 Christ got real specific: “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.”

Here is another statement that is prone to misinterpretation if separated from its context and interpreted in isolation from the rest of what the Scriptures say on the issue of divorce and remarriage. Does this statement require us to believe that remarriage after divorce is always to be regarded as adulterous? If this were the only thing the Scriptures said about the issue, I suppose we would have to come to that conclusion. But again I say, the interpretive principle of the analogy of Scripture and the analogy of faith will help us. 

When we consider all that the Scriptures have to say on this topic, we will see that in the beginning God’s design for marriage is that a husband and wife be joined together in the covenant of marriage for life (see Genesis 2:24). This remains the ideal (see Matthew 19:3-6). Divorce was permitted under Moses due to the hardness of men’s hearts (see Matthew 19:8). Divorce was regulated under Moses. It was regulated especially to protect women. A man could not simply send his wife away. He had to give her a certificate of divorce. This certificate proved that the marriage had been dissolved and would allow a woman to remarry. What are the valid grounds for divorce? That was a hotly debated topic in Jesus’ day. Deuteronomy 24 mentions divorce on the grounds of a husband finding some indecency in his wife. Christ says that sexual immorality is grounds for divorce (Matthew 19:9). Paul mentions abandonment as grounds for divorce (1 Corinthians 7:15). And when all is considered, it appears that divorce, when valid, freed a person to marry again, the marriage relationship having been dissolved by the divorce, the certificate of divorce being proof of its dissolution (see 1 Corinthians 7:15). 

More could be said. This is not a sermon on the topic of divorce and remarriage so I do not feel the need to be completely thorough. The point that I am making is that when use the analogy of Scripture and the analogy of faith  – that is, when we compare Scripture with Scripture, and allow the more clear to help us interpret the less clear – it keeps from interpreting what Christ says here in Luke 16: 18 as if it were a general or universal truth about divorce and remarriage, for Scripture cannot contradict Scripture. If Jesus meant that every remarriage after a divorce was adulterous, then Scripture would contradict Scripture (see Deuteronomy 24; Matthew 19:9; 1 Corinthians 7:15). We are forced by the analogy of Scripture and faith to go back to Luke 16:18 and to ask, is it possible for this statement from Christ to be interpreted in a slightly different way so that it is in harmony with the rest of the Scriptures? Indeed, it is. And interpreting the verse in a slightly different way will not require us to do violence to the verse. On the contrary, we will find that a slightly different interpretation fits the context much better.   

Should we interpret the words of Christ, “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery”, to be a universal principle, one that is always true, without exception? We cannot. Is it possible, then, that Christ was addressing a more specific problem within society? Yes, it is possible, and there is very good reason to believe that this was the case. 

The Pharisees were lovers of money, remember. They justified themselves before men. But Christ reminded them that God knows their hearts, and that  “what is exalted among men is an abomination in the sight of God.” After this, Christ reminded the Pharisees of God’s law and held it up as the standard for their behavior. This remark about divorce and remarriage must be interpreted in light of these things.

You should know that in Jesus’ day, there were some who believed that a man could divorce his wife for any reason whatsoever. You should also know that men have, in the history of the world, in Jesus’ day, and even to in the present day, divorced their wives (and wives their husbands) for their own pleasure and to improve their status within society, etc. In fact, we have an example of this in Luke. It should be fresh on our minds because John the Baptist was mentioned. He was beheaded, in part, because he was critical of  Herod for taking his brother’s wife (see Luke 3:19). When Christ spoke to the Pharisees and said, “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:18), he did not establish a universal principle that was without exception. No, he was confronting the Pharisees for their wickedness. They had been influenced by the culture. They had either begun to approve of this practice or had themselves begun to live according to these customs. 

Men would divorce their wives for no good reason at all and marry another. The divorced wives would also be married by other men. And here Christ says, that’s no different than adultery! That’s adultery certified and sanctioned by the customs of men! And why is it adultery? Because these no-fault, capricious divorces were not valid divorces according to God’s law. The marriages were not dissolved in God’s eyes, therefore. Here is but one example of a case where “what is exalted among men is an abomination in the sight of God”. And the Pharisees, who loved to justify themselves before men, were guilty of participating in or approving of this abominable practice. They could fool men, but God could see their hearts. And I’m sure this practice of the Pharisees, or the approval of this practice by them, had very much to do with their love of money. It is not difficult to imagine how the Pharisees could benefit financially and otherwise either by participating in this practice (by marrying up) or by approving of this practice amongst those of power, wealth, and prestige (i.e. Harrod). 

This, I think, is the proper interpretation of Jesus’ words regarding divorce and remarriage. He was not here presenting a universal truth without exceptions. Instead, he was addressing a very particular and abominable practice within society, a practice that had corrupted, in one way or another, even the Pharisees. The Pharisees were sinners (they were unfaithful household managers). Like everyone else, they needed a Savior. Christ called them to faith through the preaching of the gospel and repentance through the preaching of God’s law.  If they wished to enter the kingdom of the Messiah they would have to turn from their sins and trust in Jesus as Lord and Savior.  

Application

How should this sermon be applied by us? I have five very brief suggestions. 

One, let us all grow in our ability to rightly interpret Scripture. I hope you have learned something about interpretation today and will put these principles into practice in the future. 

Two, we must beware of the love of money. It is a root of all kinds of evil, as 1 Timothy 6:10 says.

 Three, let us be aware of allowing the world and the ways of the world to influence us. We are called to live in the world but not be of it. May the Lord help us to discern the abominable practices of the world which the Lord hates and to have nothing to do with them.

Four, the primary way we will grow in our ability to discern good from evil is through the knowledge of God’s law. May the Holy Spirit help us to know and obey God’s law.   

Five, one of the primary ways the followers of Jesus Christ will be distinguished from the world is by their conduct in marriage and family life. Do not be surprised when the world ruins marriage and the family with corruption and sin. The Christian must be resolved to approach marriage and family life in obedience to God’s design and order as revealed in Holy Scripture. 

Posted in Sermons Joe Anady
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Second London Confession 26.8

“A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.” (Acts 20:17, 28; Philippians 1:1)

Scripture Reading: Acts 20:17-32

“Now from Miletus he sent to Ephesus and called the elders of the church to come to him. And when they came to him, he said to them: ‘You yourselves know how I lived among you the whole time from the first day that I set foot in Asia, serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ. And now, behold, I am going to Jerusalem, constrained by the Spirit, not knowing what will happen to me there, except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God. And now, behold, I know that none of you among whom I have gone about proclaiming the kingdom will see my face again. Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God. Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.” (Acts 20:17–32)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

We confess that “The Lord Jesus Christ is the Head of the church” and that in him, “by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner” (Second London Confession (2LCF) 26.4) 

How does Christ carry out his power to call his church into existence? In brief, 2LCF 26.5 says that the risen and ascended Christ calls God’s elect unto himself through the preaching of the gospel (it is the power of God unto salvation, Romans 1:16) and by the Holy Spirit’s regenerating power. So Christ executes his power to call his church into existence through the power of his word and by the power of the Holy Spirit. This is the doctrine of effectual calling (see 2LCF 10). 2LCF 26.5 goes on to say that Christ commands those who have been powerfully and effectually called to faith and repentance, to “walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he [requires] of them in the world.”

How, then, does Christ carry out his power to institute (or establish) local churches? Simply put, 2LCF 26.6 says that, because Christ commands his followers to form or join local churches, and because those who follow him have been called by the power of the word of God and the regenerating power of the Holy Spirit, these will “[manifest] and [evidence] (in and by their profession and walking) their obedience unto that call of Christ…”, and these will “willingly consent to walk together, according to the appointment of Christ”; giving themselves up “to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” In other words, those who have been effectually called by the word and Spirit will join local churches (so long as they are able). Why? Because they are true followers of Jesus Christ, and Christ has commanded them to do this. More than this, they have been regenerated by the Spirit and now they love to obey God’s word. If a professing Christian refuses to join a local church (for no good reason), they contradict and undermine their profession of faith by their rebellion against Christ the King. They say with their lips, Jesus is my Lord. Their Lord says, join yourself to a local church. And they say, no. This is disobedience and rebellion. Those who profess faith in Christ and yet live in rebellion against Christ the King destroy the credibility of the profession of faith they have made. By living in stubborn rebellion, they show that they have not been born again. Those who love Christ truly will desire and strive to keep his commands, though corruptions, imperfections, and sins do remain. How does Christ institute local churches? By commanding that local churches be formed and joined. True followers of Christ will obey him. 

And how does Christ carry out his power to order his churches? Again, we must say, by the power of his word and Spirit. These particular societies or local churches must be ordered. And how does the risen and ascended Christ order them? He reveals his mind or will for the ordering of the church in his word and sends forth his Holy Spirit to gift and empower his people to do what he has commanded. This is what 2LCF 26.7 says: “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.” God’s word reveals how the church is to be ordered, that is to say, how it is to be organized and how is to operate, and God’s Spirit will provide the church with the necessary gift and graces to “carrying on that order in worship and discipline, which he hath instituted for them to observe.” 

The Power Of Christ: His Act Of Government 

So you can see, in 2LCF 26.5, 6, and 7 we have considered how Christ carries out his power to call, institute, and order his churches. Here in 2LCF 26.8, we consider the execution of the power of Christ to govern his churches.      

What does it mean to govern? To govern is to conduct the policy, actions, and affairs of a state, organization, or people. What does it mean to govern a church? To govern a church is to conduct or carry out the order of the church that Christ has revealed in his word. So you can see that church order and church government are related. How is the church to be structured? What is the church to do? And how is the church to do what it is to do? These are questions about the order of the church. But these orders must be carried out or conducted. Church government has to do with the carrying out of the church order that Christ has revealed in his word.   

2LCF 26.8 is about the government of the church. Hear the statement again: “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.” (Acts 20:17, 28; Philippians 1:1)

This is a very important statement. Let’s quickly walk through it together line by line. 

First, we read, “A particular church, gathered…” This reminds us of what was said in the preceding paragraphs regarding the calling, institution, and order of a local church. 

Next, we read,  “and completely organized according to the mind of Christ…” Two observations need to be made about this little phrase. The first is that the church must be organized, not according to the minds of men, but according to the mind of Christ. And where is the mind (or will) of Christ for the ordering of his church found? In the Holy Scriptures. Secondly, notice the words, “completely organazied according to the mind of Christ…” Eventually, the paragraph will clarify that a completely organized church consists of officers and members and that the two offices of the church are the offices of elder and deacon. But the phrase, “A particular church, gathered and completely organized according to the mind of Christ…” means that a church may be a true church without officers. If a church is without elders or deacons (or both) it may still be regarded as a true church, though incomplete. Soon we will see that a church without elders would be greatly limited in what it could do. The ordinances of Baptism and the Lord’s Supper could not be administered (without outside help) and discipline could not be executed. But this does not mean that the church would cease to be a church. As has been said by others, elders and deacons are not of the essence of the church; they are, however, of its well-being. 

Our confession then goes on to say, “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members.” The members of the church were identified in 2LCF 26.2 & 6. Who are the members of a local church? They are visible saints. They are those who have made a credible profession of faith. They are those who have not destroyed their profession by holding to doctrinal errors that avert the foundation of the faith or by living lives of open and unrepentant sin. They are visible saints who have willingly consented to walk together in a particular church, “according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel” (2LCF 26.6). Here in paragraph 8, we confess that a church is not completely organized according to the mind of Christ until it also has officers. 

An officer is a person who has been formally appointed to an office. An office is a position of authority and service. Those who are appointed to an office, be it in the civil or ecclesiastical realm, are formally set apart to do a particular work and they are given the power and authority to do that work, whatever it may be. A police officer has the power and authority to do the work of a police officer. A mayor has the power and authority to do the work of a mayor.        

What are the offices of the church? There are two. They have already been mentioned. They are listed at the very end of the paragraph. They are “bishops or elders, and deacons.”

Why does our confession say “bishops or elders”? By using these two terms it draws attention to the fact that this one office goes by different names in the Scriptures. And the different names help us to see the diversity of roles and responsibilities this office entails. Notice that in paragraph 10 another title is used for one who holds the office of elder, and that is pastor. And in paragraph 11 we find the titles bishop and pastor linked together. “Although it be incumbent on the bishops or pastors of the churches…”, etc.  As I have said, the use of a diversity of terms is meant to reflect the diversity of terms applied to this one office in the Scriptures. Pastor means shepherd (the Greek word is ποιμήν). One who holds the office of elder is called to shepherd God’s flock as an undershepherd to Christ. The title elder (the Greek word is πρεσβύτερος) highlights that a man must be mature in his faith and in his way of life. Bishop means overseer (the Greek word is ἐπίσκοπος). In Acts 20 we are told that Paul called the elders from the church of Ephesus to come to him, and in verse 18 he exhorts them, saying, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood” (Acts 20:28). Elders are overseers which is what the word bishop means. They have the authority and responsibility to oversee God’s church and to rule authoritatively within it (see 1 Timothy 5:17 and Titus 2:15). Here is something to notice. Though elders must be able to teach (1 Timothy 3:2, 2 Timothy 2:24, Titus 1:9) this does not mean that every elder must be capable of preaching week in and week out. Teaching is often carried out in other contexts (see Titus 1:9). And though the elders do have the responsibility to oversee the teaching ministry of the church and to ensure that what is taught is true to the word of God, the office of elder is more fundamentally about ruling than preaching and teaching. Consider the titles of this office: elder, shepherd, and overseer. These connote leadership and oversight most fundamentally. And consider what Pual says in 1 Timothy 5:17, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Timothy 5:17). So then, all elders are called to rule, lead, and oversee God’s church. Some elders will be set apart to labor in preaching and teaching.

The second office mentioned is that of deacon. The name says it all. Deacon means servant (the Greek word is διάκονος). Deacons are to serve the people, especially as it pertains to meeting their physical needs. It has been said that the deacon is to be concerned with supplying tables: the Pastor’s table, the widow’s table, and the Lord’s Table. Though much more could be said about the office of deacon, one thing I wish to stress is that it is an office. Therefore, deacons have real power and authority in the church. They do not have the same power and authority as the Bishops or elders. Elders are called to rule, oversee, shepherd, and lead. But deacons do have power and authority, nonetheless, for they hold office within the church. They are not merely servants. They are office bearers, set apart by God through the church to oversee the furnishing of tables.     

If you would like Biblical proof that these are offices, go to 1 Timothy 3. There you will find qualifications for the office of overseer and deacon. Also, you may go to Titus 1:5. There Paul tells Titus, “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you…” (Titus 1:5). The word translated, “appoint”, means “to assign to someone a position of authority over others—‘to put in charge of, to appoint, to designate’” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 483).

How are men appointed to these offices? Notice, our confession says, “…and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered)…” Paragraph 9 will have more to say about the way in which elders and deacons are to be appointed. For now, notice two things: One, elders and deacons are said to be appointed by Christ. Christ, the head of the church, appoints officers to govern his churches. He gives them the necessary gifts and graces. He makes them fit for the ministry. Two, Christ appoints men to these offices through the members of the church. These men whom Christ has appointed are “to be chosen and set apart by the church (so called and gathered).”

So then, in paragraph 7 we confess that Christ has given “power and authority” to each local church, and here in paragraph 8, we confess that, within a completely ordered local church, Christ gives power and authority to officers so that they might govern. And how does Christ appoint these officers? By his Holy Spirit, he gives them the necessary gifts and graces and makes them fit for service. And installs them into their office through the choice of the church. The church must recognize those whom Christ has fitted, and gifted by the Holy Spirit to hold office, and they must deliver the external call.   

As I have said, paragraph 9 will have more to say about how this is to be done, but at this point you can see that a distinction has been made between the power that Christ gives to the members of his churches and the power that Christ gives to officers. We have said that Christ gives each local church all the power and authority it needs to do what Christ has called his churches to do. And now we confess that Christ gives a particular kind of power to church members and a particular kind of power to church officers.    

It has been said that the members of Christ’s churches are given the power of liberty. This means they have the power to freely choose which local church to join, and once members of that church, they have the power to freely choose to appoint men to the offices of elder and deacon. Of course, liberty is freedom within boundaries. And the boundaries are found in God’s word. Church members are free to appoint men to these offices provided they are gifted and fitted by Christ and, therefore, meet the qualifications set forth in the Holy Scriptures (see 1 Timothy 3, Titus 1). But is the members of the church who must appoint their leaders. And once they are appointed, they must be permitted to rule and serve according to the power and authority that has been entrusted to them in the office they hold. Once appointed, the members of the church have the power of liberty to submit to their leaders as their leaders submit to Christ. As Hebrews 13:17 says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Hebrews 13:17). Finally, if an office bearer fails to submit to Christ – if he ceases to meet the qualifications of 1 Timothy 3 and Titus 1 – the members of the church have the power of liberty to remove that man from office. 

The form of church government that we confess is called independent or congregational church government. By independent, we mean that Christ has given each local church the power and authority it needs to do what he has called the church to do. There is no entity above the local church with church power, properly so-called. And by congregational, we mean that the members of the church have real church power. The members do not have the power of authority, but they do have the power of liberty, and this is real power granted to them by Christ. It must be respected and faithfully used. My co-elders can testify that one of the main reasons I wanted to present this material to you was to help you, as members of this church, to grow in your understanding of the church power that Christ has given to you so that you might be more faithful in the discharge of it. Christ has given church members the power, or we might say, the key, of liberty. Church members have the power (and responsibility) to appoint and remove officers in accordance with the word of God (see Acts 6:3). Members have the power to agree with the elders as they lead in worship, in the recommendation of new members, and in matters of discipline. This means they also have the power to disagree with the elders if they are acting contrary to God’s word. 

But this does not mean that the members have the same power that officers have. No, a distinction must be made. Christ has given officers, especially elders, the power, or we might say, the key, of authority. They are office bearers! And with an office comes the power and authority to carry out the duties that office requires. 

Independent church government is often misunderstood. Some assume it means that a local congregation must be completely separate from all other local congregations and without accountability, therefore. Paragraphs 14 and 15 will clarify that this is not our view. Though we confess that all the power and authority the church needs to carry out worship and discipline is granted by Christ to each local congregation, we acknowledge that local churches must formally associate with other local churches.

Also, congregational church government is often misunderstood. Some assume it means that the members of the congregation rule. That is not what we believe. Elders are to rule, oversee, and lead (see 1 Timothy 5:17, Philippians 1:1, Acts 20:28, Hebrews 13:7, 17, 24). What congregationalism, properly understood, asserts is that the members of the church have real church power and responsibilities. They have the power of liberty to choose which church to join and to appoint and remove officers. They have the power of liberty to give their consent to the elders as they lead in the worship of God, the government of the church, especially in the reception of new members and in matters of discipline (see Matthew 18:17).     

The middle of paragraph 8 clarifies that Christ gives officers the power, or we might say, the key, of authority. “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered…” What are they set apart for? The paragraph clarifies, “for the peculiar [perhaps we would say, distinctive]  administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to…” 

Ordinarily, it is those who hold the office of Pastor, elder, or overseer who are to preach the word. Pastors, elders, or overseers are to administer baptism and the Lord’s Supper. Pastors, elders, or overseers are to oversee the church and rule within it. These are to lead in worship. These are to lead in the reception of new members and in matters of discipline. The members of the church are called to obey their leaders, submit to them, and give their consent, so long as their leaders are following Christ (see Hebrews 13:17). When it comes to discipline, if the elders recommend that a person be excluded or excommunicated, and if the church agrees (if they give their consent), it is the elders who then have the authority to execute, carry out, or pronounce the decision of the church.  This is what is meant by the phrase, execution of power.

Benjamin Keach was an early and prominent Particular (Reformed) Baptist minister. He was one of the original signatories to our confession of faith. He wrote a popular book on church polity and government,  entitled, The Glory Of A True Church. This book is helpful for many reasons, one of them being, that it helps us to think through how the doctrine of the church we confess here in 2LCF26 might be worked out practically. As it pertains to the execution of power mentioned here in paragraph 8, Keach says,

“the Pastor after calling upon God, and opening the nature of the Offence, and the Justness of their Proceedings, in the Name and by the Authority of Christ, pronounces the Sentence of Excommunication to this effect. 

That A.B. being guilty of great Iniquity, and not manifesting unfeigned Repentance, but refusing to hear the Church, I do in the Name, and by the Authority of Christ committed unto me as Pastor of this Church, pronounce and declare that he is to be, and is hereby excommunicated, excluded or cast out of the Congregation, and no longer to be owned a Brother, or a Member of this Church; and this for the destruction of the Flesh, that his Spirit may be saved in the day of the Lord Jesus.” (Keach, Glory Of A True Church, 27-28)

Conclusion

Are all the members of the church to see to it that the church is ordered and governed according to the mind of Christ as revealed in the Holy Scriptures? Yes, absolutely. But this will require us to distinguish between the church power that the risen and ascended Christ gives to officers and the church power that he gives to members. To the members, Christ gives the key of liberty. To the officers, and especially the elders, Christ gives the key of authority. If a church is to be ordered and governed according to the mind of Christ, both the members and officers must be faithful to do their part.

How does Christ govern his churches? “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.” (Acts 20:17, 28; Philippians 1:1)

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