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“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.” (Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8)
“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior; To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. 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 1:1–5)
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.
This is not the first time, nor will it be the last, that I remind you of what was said about Jesus and the church power he possesses in Second London Confession (2LCF) chapter 26 paragraph 4: “The Lord Jesus Christ is the Head of the church, in whom, 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…” Let me remind you that this statement raises the question, how does the Lord Jesus Christ execute (implement, discharge, or put into effect) his power to call, institute, order, and govern the church? Paragraphs 5 through 13 of 2LCF 26 provide an answer to that question.
Paragraph 5 tells us about how Christ calls his church into existence. How does Christ call his church? “The Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”
Paragraph 6 then describes to us how these local, visible churches are instituted or begun. How does Christ institute local churches? He commands his followers to form them! His followers, having been called by the Word and the regenerating power of the Holy Spirit, do visibly manifest and give evidence unto that call of Christ by obeying his command to form or to join churches. Local churches are born and they grow when Christ-followers “willingly consent to walk together, 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.” It would be difficult to overstate just how important this principle is. A church is not something you are born into. Neither is church a service (a performance or a lecture) that you attend. A church is a particular society that you must choose to join! Hear it again. Local churches are born and they grow only when those who make a credible profession of faith “willingly consent to walk together, 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.”
So, we have considered how Christ executes his power to call and institute his churches. Now, in paragraph 7, we will consider how Christ orders his churches. To order something is to set it right. To order something is to bring it into its proper form. To order is to organize. What makes a church? Essentially, a church is formed when professing believers, “willingly consent to walk together, according to the appointment of Christ…” But Christ’s churches must also be properly ordered or organized.
Here are some of the questions that must be asked: When is the church to assemble? When she assembles, what is she to do? Who is to lead in these things? What are the qualifications for these leaders? How many types of leaders (offices) will there be? How are these leaders to be chosen? If they must be removed, how are they to be removed? As it pertains to the membership of the church, who is to belong to the church? What are the standards for joining? How are new members to be received? Under what circumstances must members be removed? If a member must be removed, how is this to be done? Should our leaders be compensated for their time? If so, where should this compensation come from? And how does this particular local church relate to other local churches? You see, these questions have to do with church order. Again I say, essentially, a church is formed when professing believers, “willingly consent to walk together, according to the appointment of Christ…” But Christ’s churches must also be properly ordered.
Now let me ask you a question. Who has the power to decide how the church is to be ordered? I trust you know the answer. It is the Lord Jesus Christ who decides, for he is the Head of the church, and 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…”. But how do we know his will for the proper ordering of the church? That is what 2LCF 26.7 is about, and what it has to say is immensely important.
The paragraph begins with these words: “To each of these churches thus gathered…” What church is this a reference to? The invisible, universal, catholic church? Or a particular, local, and visible congregation? We are here considering local churches.
“To each of these churches thus gathered, according to his mind declared in his word…” Whose mind? We are here talking about the mind of Christ. And where his mind or will for the order of the church revealed? In his word, that is to say, the Holy Scriptures.
“He hath given all that power and authority…” Do you remember the two things that I asked you to keep an eye out for in chapter 26 of our confession? I asked up to keep an eye out for Jesus Christ, and also for references to church power. Who has all church power invested in him in a supreme and sovereign manner? The crucified, risen and ascended Lord Jesus Christ does. And where does this power go? Where does it flow? Here in 2LCF 26.7, we confess that Christ gives church power and authority to whom? To local churches. Hear the statement again. “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority…”, etc.
More will be said about the flow of church power and authority in subsequent paragraphs. But given that this is the first time mention is made of the power that belongs supremely to Christ being given to others, it would be really good to pay very careful attention to what this paragraph does not say. It does not say that Christ gives church power and authority first to the Pope, or to Cardinals, or Bishops. No mention is made of denominations or associations of churches. And nothing is said of presbyteries. The paragraph does not even claim that church power and authority is given at first to pastors or elders. What does it say? “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority…”, etc.
It would be difficult in the very short time that we have together to demonstrate to you the importance of this statement. When church power and authority first flow from Christ, where does it land? In particular, local, and visible churches. Important distinctions will be made in the following paragraphs, but this is where we must begin.
And what does the Lord Jesus Christ give local churches the power and authority to do? We confess, “he hath given [local churches] 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…” Local churches have all the power and authority they need to carry out the public worship of God and church discipline.
As I have said, more distinctions will be made in subsequent paragraphs concerning the order and government of the local church. In paragraph 8 we will confess that church officers have a particular kind of power and authority in the local church. Only elders may administer the sacraments, for example. Only elders may execute the power of discipline. We get to that statement next Sunday, Lord willing. For now, it is important to recognize this principle. The Lord Jesus Christ has given every local congregation, once “gathered and completely organized according” to his mind as revealed in the Holy Scriptures everything they need to carry out these two most fundamental and essential activities: worship and discipline.
I do not think I need to convince you that worship is an essential activity of the church. Some might need to be convinced that discipline is essential. If you were to take the time to read the passages of Scripture listed as proof texts for this paragraph, you would soon see that it is (Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8). According to the Scriptures, a local church that is ordered according to the mind of Christ will worship and it will be disciplined. The point that this paragraph makes is that all the power and authority needed for these activities is present in each and every local congregation once it is “gathered and completely organized according to the mind of Christ” (2LCF26.8).
And how do we know how we are to worship and how discipline is to be carried out? Are these details and decisions left to the wisdom, preferences, and creativities of man? No, paragraph 7 helpfully concludes with these words: “which [Christ] hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.” What is the meaning of this? The meaning is that the word of God tells us everything we need to know concerning how the church is to worship and how the church is to be disciplined.
Those who are familiar with the different forms of church government that have existed in the history of the church – Episcopalian, Presbyterian, and Independent – will surely see that it is a form of independent, or Congregational church government that is here being expressed. The question is this: is there any church power that exists outside of the local church – be it the descending church power of Episcopalianism, or the ascending church power of Presbyterianism – needful for the “carrying on that order in worship and discipline, which [Christ] hath instituted for [us] to observe. Our answer is, no.
“To each of these [particular, local] churches thus gathered, according to his mind declared in his word, [Christ] 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.” (Matthew 18:17, 18; 1 Corinthians 5:4, 5; 1 Corinthians 5:13; 2 Corinthians 2:6-8)
And all of God’s people say, Amen.
Nov
24
“For I the LORD do not change; therefore you, O children of Jacob, are not consumed. From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you say, ‘How shall we return?’ Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. You are cursed with a curse, for you are robbing me, the whole nation of you. Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the LORD of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the LORD of hosts. Then all nations will call you blessed, for you will be a land of delight, says the LORD of hosts.” (Malachi 3:6–12)
“I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me. Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen.” (Philippians 4:10–20)
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.
The title I have given to this sermon is, Must Christians Tithe? As you may know, it is not uncommon for Christians and pastors to speak about tithing. Often the word is used as a near synonym for giving. But the words are not synonyms. I have worded my question carefully. I am not asking, must Christians give? I am asking, must Christians tithe? And the word “must” is also carefully chosen. When is a minister permitted to tell God’s people that they must believe or do this or that thing? Only when the thing to be believed or done is taught in the Holy Scriptures. The authority ministers possess is ministerial. It is not legislative. This means that ministers do not have the authority to create laws and impose them on God’s people. Minsters only have the authority to require that God’s commandments be obeyed. Minsters are ministers of Christ, of his word, and of God’s people.
So the question is an important one. Must Christians tithe? If the Scriptures say yes, then ministers are duty-bound to require a tithe from the members of the congregation wherein they serve. For if it is God’s law that Christians must offer up a tithe, then all who fail to tithe sin a sin of omission, for we know that “sin is any [lack] of conformity unto, or transgression of, the law of God” (Baptist Catechism 17). But if the law of God does not require a tithe from Christians living under the New Covenant, then ministers had better not require it of God’s people. In other words, they must not say “must”, and in so doing go beyond the Scriptures to bind the consciences of God’s people with the opinions and traditions of man.
To answer the question, must Christians tithe? the first thing we must do is define the term. “Tithe” means tenth. The word appears for the first time in Genesis 14:20. This is that famous passage wherein Abram rescues his nephew Lot from the kings who had taken him captive. As Abram returned from the battle, he was met by that mysterious and Christ-like figure, Melchizedek, the priest-king of Salem. The text says, “And Melchizedek king of Salem brought out bread and wine. (He was a priest of God Most High.) And he blessed him and said, ‘Blessed be Abram by God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!’ And Abram gave him a tenth of everything” (Genesis 14:18–20). The Hebrew word translated as “tenth” is often translated as tithe throughout the Old Testament. To give a tithe is to give a tenth.
This story about Abram (or Abraham) giving a tenth to Melchizedek is very important to our question. For one, this is the first time the word “tithe” appears in the Bible. Two, in this story it is Abraham, the father of all who have faith in the Messiah, who gives a tithe to the priest-king Melchizedek, who was a type of the Christ who was to come (see Hebrews 7). And three, this is the only time the giving of a tithe is mentioned in the Bible outside of the context of the Old Mosiac Covenant. Abraham, remember, lived hundreds of years before Moses and the Exodus. In those days there was no tabernacle or temple. The Levitical priesthood had not been instituted. The ceremonial laws of the Old Mosaic Covenant had not yet been revealed. And yet there we see Abram giving to Melchisadec, the priest-king of Salem, and type of the Christ who was to come. How much did he give? A tithe, that is to say, a tenth. We will return to this important passage later. For now, know that to tithe is to give a tenth.
The word tithe (מַעֲשֵׂר, maʿaśēr) appears many times in the Old Testament from the book of Leviticus onward – 31 times to be exact. What does it mean? And to what does it refer? For the sake of clarity and brevity, I’ll quote The Complete Word Study Dictionary of the Old Testament: “In the Levitical system of the Old Testament, this word refers to the tenth part, which came to be known as the tithe. Israelites were to tithe from their land, herds, flocks, and other sources (Lev. 27:30–32). Such tithes were intended to support the Levites in their priestly duties (Num. 18:21, 24, 26, 28); as well as strangers, orphans, and widows (Deut. 26:12). When Israel failed to give the tithe, it was a demonstration of their disobedience (Mal. 3:8, 10); when they reinstituted the tithe, it was a sign of reform, as in Hezekiah’s (2 Chr. 31:5, 6, 12) and Nehemiah’s times (Neh. 10:37, 38; 12:44)” (Warren Baker and Eugene E. Carpenter, The Complete Word Study Dictionary: Old Testament (Chattanooga, TN: AMG Publishers, 2003), 648.).
The word tithe appears four times in the New Testament. The Greek word (ἀποδεκατόω) also means “to pay a tenth”. But we must pay careful attention to where and in what context this word appears. It appears three times in the Gospels — once in Matthew and twice in Luke. In each instance, it refers to the behavior of the religious leaders of Israel in the days of Jesus’ earthly ministry. For example, in Matthew 23:23, Christ says, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others” (Matthew 23:23). The other occurrence of the word translated as “tithe” is found in Hebrews 7:5. This passage reflects back upon the Old Covenant order when it says, “And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham” (Hebrews 7:5).
So, the word tithe does appear in the New Testament Scriptures – once in Matthew, twice in Luke, and once in Hebrews. Let me ask you, does this mean that tithing is required, therefore, under the New Covenant order? The answer is, no, not necessarily. We must remember that Jesus lived his entire life under the Old Covenant order. The Gospels do not always tell us about how things are under the New Covenant. Often they tell us about how things were under the Old Covenant.
So how do we sort all of this out? How do we answer the question, must Christians tithe under the New Covenant?
Clearly, tithing was required by the law of God under the Old Mosaic Covenant. When Israel failed to tithe, they sinned against God and came under his displeasure. This is why God spoke to Old Covenant Israel through the Prophet Malachi, saying, “Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions…”, etc. (Malachi 3:8–10). When Israel failed to tithe under the Old Covenant they were robbing God. They were failing to give God what he required of them. The house of the Lord, that is to say, the temple, lacked food, therefore. In other words, the priests of the Old Covenant lacked provision.
But is tithing to be regarded as law under the New Covenant? In other words, must Christians tithe? Must Christians give a tenth of all their earnings? I cannot say “must”.
Some might push back and say, look how pervasive this theme is! Abram gave a tenth to Melchizadec! And tithes were required by the law of God from Moses’ day onward! Yes, the theme is pervasive, and I do believe that counts for something, as we will soon see. But never-the-less, I cannot say that tithing is New Covenant law and that all Christians must, therefore, give a tenth. I have two reasons:
First, I think we must pay careful attention to when the laws about tithing were first given. Though it is true that Abram gave a tenth to Meclcizadek, there is no record of God requiring this by law before that time. Why did Abram give a tenth? We cannot say for sure. Perhaps we can point to the light of nature. A tenth is a generous amount. It is a sacrificial amount. But it is not everything. And indeed, we may see that in the providence of God, Abram’s action did anticipate the institution of laws requiring tithes under the Old Mosaic Covenant. But when Abram gave a tenth, we cannot say that this is what the law of God required, for the Scriptures do not reveal that any such law was in force in those days. When Abram gave a tenth, it seems he did so willingly.
So when were the laws about tithing first revealed? They were imposed upon Israel under the Old Mosaic Covenant in connection with the tabernacle or temple and the Levitical priesthood. As you may know, the timing of the giving of a particular command matters greatly as it pertains to questions regarding the law’s permanence. For example, should we expect Sabbath-keeping and the institution of marriage to remain until the end of time? Or should we think that those ordinances expired with the Old Covenant? We should expect them to remain! Why? In part, because these institutions were first revealed, not in the days of Moses, but at creation. These institutions – the Sabbath and marriage – were not restricted to the old Mosaic Covenant, therefore, but belong perpetually to humanity. Now I ask you, should we expect worship at the temple, the Levitical priesthood, the sacrifices, the yearly Jewish festivals, and sabbaths to remain under the New Covenant? No. Why? In part, because they were not given to humanity at creation, but specifically to Israel as features of the Old Mosaic Covenant. Here I am simply observing that the laws about tithing were a feature of the Old Mosaic Covenant. It was through the tithes of the people that provision was made for worship at the temple, the Levitical priesthood, and the poor within Old Covenant Israel (see, for example, Numbers 18:24 and Deuteronomy 26:12).
The second reason I cannot present tithing as a New Covenant law is that when the New Testament Scriptures speak of giving under the New Covenant, no mention is made of a tithe. Instead, a different motivating principle is in force. In other words, we do not find the Apostles saying, you must tithe, and if you do not tithe you are robbing God, etc. Instead, we find the Apostles commanding New Covenant believers to give and exhorting them to do so willingly, worshipfully, sacrificially, cheerfully, and regularly, according to their ability.
Under the New Covenant, must Christians tithe? Must they give a tenth of their income in obedience to the law of God such that they sin if they fail to do so? No, I do not believe the laws about tithing remain in force, and so I cannot say that we must. But must Christians give? Now that is a very different question, and to this, I say, yes, indeed. Christians must give.
If you were to ask me to prove that Christians must give, here is how I would proceed.
Firstly, I would point to the light of nature. Even idolators can see that offerings should be brought to God in worship out of a sense of gratitude and in a spirit of praise.
Secondly, I would draw your attention to the worship practices of God’s people prior to the inauguration of the Old Mosaic Covenant. Even Cain and Able, the sons of Adam and Eve, brought offerings to the LORD as they approached him in worship. They did not come empty-handed. They brought a portion of the flock and of the produce of the field to offer up to God as in thankful acknowledgment of his merciful provision. Granted, Cain’s heart was unbelieving and wicked, and Able’s was faithful and pure, but the point remains. From the dawn of time, human beings have known that offerings are to be bright to God in worship. This theme of worship through offering appears for the first time in Genesis 4:3 and it runs up through to the Exodus. Consider the offerings of Noah in Genesis 8:20. Consider the tenth that Abram offered to Melchizedek. And consider that Abraham, Issac, and Jacob are often found worshiping the LORD by offering up sacrifices at altars throughout the Genesis narrative (see Genesis 12:7;13:4, 18; 26:25; 33:20; 35:1, 3, 7; (also, Moses prior to Sinai in Exodus 17:15)). Consider also the vow that Jacob made to give a full tenth to the LORD as recorded in Genesis 28:22. Now, there is certainly more that could be said about the worship of YAHWEH at altars during the time of the patriarchs and before the inauguration of the Old Mosaic Covenant. The observation I am here making is simple. Bringing an offering to the LORD as an acknowledgment of his provision and as an expression of thankfulness to him has always been a part of religious worship.
Thirdly, I would point to the Old Mosaic Covenant and to the way in which this theme of “worship through offering” is amplified and enshrined in law. I have already plainly stated that I believe the laws regarding tithing found in the Old Covenant are not to be carried over into the New Covenant. In fact, it would be very difficult, if not impossible, to do so. The tithing laws of the Old Mosaic Covenant are more complex than you might think. The key passages are Leviticus 27:30-33, Numbers 18:20-28, and Deuteronomy 14:22-29. You should read these texts sometime and ask the question, how could these laws be strictly kept today in the modern and non-agrarian societies in which we live? And I have not even mentioned the fact that it was not one tithe (the Levitical tithe), but two that were required of the Israelites each year (a festival tithe is mentioned in Deuteronomy 12:17-19). In fact, it appears that every third year a third tithe – the charity tithe – was required (see Deuteronomy 26:12). So then, the Isralites were not only requited to give ten percent, but twenty percent each year. And on every third year an additional ten percent was to be given.
Truth be told, it would be very difficult to untangle the laws regarding tithing found in the Old Mosaic Covenant from the other civil and ceremonial laws of that covenant to bring them over into the New Covenant. When I say that I would argue that a Christian must give under the New Covenant by pointing to the Old Mosaic Covenant and to the way in which this theme of “worship through offering” is amplified and enshrined in law there, I mean that we can learn a lot from the laws of the Old Mosaic Covenant, though it is true that we are no longer under them. What do we learn? We are to worship through giving. By giving a portion of our increase back to the Lord, we acknowledge that these are gifts from him and we give him thanks. Furthermore, by carefully considering the tithing laws under the Old Covenant, we learn that it is through the offerings of God’s people that ministry in his Holy Temple is maintained as those ordained to serve in that temple are supported and sustained. Furthermore, we see that it is through the offerings of God’s people that the poor and needy within the Covenant Community are relieved. Are the particular laws regarding tithing to be carried over from the Old Covenant to the New? No. But there are moral principles regarding our love and worship of God and our love and care for our fellow man that are embedded within those laws. These ever-abiding moral principles must be recognized and retained. One of the ways we express our love and appreciation for God is by giving him a portion of the time and treasures he has given to us back to him in praise. And one of the ways we show love to our fellow man is by giving out of our abundance to alleviate needs where they legitimately exist.
Must Christians give under the New Covenant? Yes. I do believe an argument can be made from the light of nature and from the Old Testament Scripture,but the place we really must go to answer this question is the New Testament, especially those texts that speak about how Christians must live under the New Covenant order.
Must Christians give under the New Covenant? Yes. And so we might ask, to whom?
The first thing we must say is that Christians must give to God. In the Philippians passage we read at the beginning of this sermon, Paul commends the church of Philippi for supporting him financially so that he might fulfill his ministry. In Philippians 4:18 Paul says, “I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God” (Philippians 4:18). The point is this. Though the gift was given to Paul the Apostle, it was ultimately regarded as a gift offered up to God. And though the gift was likely delivered to Paul in the form of cash, the language he used to describe it reminds us of the sacrifices offered on alters in the Old Testament. Paul referred to the gift as a “fragrant offering” (see Genesis 8:21; Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17) and a “sacrifice acceptable and pleasing to God.” Hebrews 13:16 also confirms that when New Covenant Christians give to those in need, it is really an offering to the Lord. “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God” (Hebrews 13:16), the text says.
To whom are Christians to give? Our giving is to God, ultimately. But how do we give to a God we cannot see – a God who does not need the things we offer to him? Under the New Covenant, Christians ordinarily give to God by giving to the church with officers having the authority to receive those offerings and to oversee their distribution.
In Acts 4 we see this modeled. This text tells us about the life of the early church. In verse 34 we read, “There was not a needy person among them [that is, among the primitive church], for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need” (Acts 4:34–35). The thing that I wish to draw your attention to in this text is that Christians are to give to God, but they must do so in an orderly way. And what is the order prescribed in God’s word? Ordinarily, the offerings of God’s people are to be given to and carefully distributed by the church with her officers in the lead.
Now, please don’t get me wrong. If Christians wish to give gifts directly to those in need, they are free to do so, but this is not the order we see established in the New Testament. Gifts were offered up to God to relieve the poor, and these gifts were distributed through the officers of the church. At first, there was only the office of the Apostle. The Apostles were also Elders (see 1 Peter 5:1). After that, the office of Deacon was established (see Acts 6). Deacons have special authority in the church to administer benevolence to the poor. As the kingdom expanded to all nations, Elders were appointed within every church in every city (see Titus 1:5). Elders or Bishops are called overseers (see Philippians 1:1). They are called to rule within the local church (see 1 Timothy 5:17). The office of Apostle is no more. Only Elders and Deacons remain. When Christians give to God they are ordinarily to give to the church so that the funds may be overseen and distributed in a wise, careful, and orderly way. The Elders must rule and oversee. The Deacons must be wise in the distribution of the funds entrusted to them to care for those in need.
I have cited Acts 4:34-35 and Acts 6 to demonstrate that the benevolence offerings of the church are to be received and overseen by the Elders and distributed by the Deacons. I’ve also drawn your attention to those passages that call Elders overseers and rulers within the church. These texts prove the point that Christians are not ordinarily to give in a haphazard way, individual to individual, but to God through the church. And I could also point to the Philippians passage we have read to strengthen this argument. When Paul received support from Philipi, it was not from individuals, but from the church. Again I say, that individuals are free to give what they wish to whomever they wish. However, typically, the Christians giving is to go to the church with officers in the lead. And it should not be difficult to understand the wisdom in this.
You know, the trend today is to set up Go-Fund-Me accounts whenever needs arise. I’m not opposed to this. It is good for people to give where needs are present. This platform, and others like it, can be used to raise awareness concerning needs and provide an opportunity for many people to contribute to that need. But this is not the order established in Holy Scripture for meeting needs within the church. In the Scriptures, we see that Christians are to give to the church. Elders are to oversee the funds. They are also to provide pastoral care to those in need. Deacons are then to distribute the funds with wisdom and compassion.
To whom are Christians to give? Our giving is to God, ultimately. Ordinarily, we are to give to God through the church with officers providing oversight and administration.
And what is the money that Christians give to God through the church to be used for? I can think of three things. And each of these things may be represented by a table. The money that Christians give is to be used to supply tables: the Pastor’s table, the widow’s table, and the Lord’s Table.
When I say that the offerings of the people are to be used to provide for the Pastor’s table I mean that Pastors or elders – especially those who labor in the ministry of the Word – are to be supported by the congregation to whom they minister so that they need not be entangled with secular employment.
It is true, that Paul the Apostle did not make use of this right as he preached the gospel and planted churches on his missionary journeys. He labored with his own hands and provided for his own needs so that he could preach the Gospel free of charge. In Philippians 4 we see that he also received support from existing churches. This is the approach that seemed best to him. And in some situations even to this present day, that approach – the bi-vocational approach – might be the best approach. However, according to the Scriptures, it is not the ideal.
The New Testament Scriptures speak quite often of the obligation that church members have to support their Pastors who are set apart to, what we would call, full-time ministry. While there are only two offices in the church – the office of Elder and the office of Deacon – the Scriptures do distinguish somewhat between Elders who rule and Elders who labor in preaching and teaching. To labor is to do hard work. Some Elders are set apart by the church to labor in preaching and teaching. This means they are set apart to devote themselves to this work to the degree that it requires them to be unburdened from secular employment.
1 Timothy 5:17-18 we hear Paul, the man who determined to preach the Gospel free of charge, say to Timothy, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain.’ and, ‘The laborer deserves his wages’” (1 Timothy 5:17–18).
The text is clear. All Elders must rule in the church. Some Elders will be set apart to labor in preaching and teaching. It is especially these – the men who labor in preaching and teaching – who are the be considered worthy to receive double honor. What is this double honor? The context makes the meaning clear. All who hold the office of Pastor or Elder must be shown honor in the form of respect. This is what Paul says in 1Thessalonians 5:12: “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you…” (1 Thessalonians 5:12). Respect is the first kind of honor owed to Pastors and Elders. The second kind of honor that a Pastor or Elder who labors in preaching and teaching is to be shown is honor in the form of financial compensation. This is what Paul means when he says, “You shall not muzzle an ox when it treads out the grain.” This is a quotation from Deuteronomy 25:4. Paul is recognizing the moral principle at the core of this Old Covenant law. What is the moral principle? The moral principle is that those who work must be compensated for their labor. To require someone to work without just compensation is a violation of the eighth of the Ten Commandments, “You shall not steal.” Just as an ox should be permitted to eat to sustain its life as it works, so too, Pastors who are set apart to labor in preaching and teaching, must be sustained. Or to return to the symbolism of the table, the Pastor’s table must be supplied by the offerings of the people (see also 1 Corinthians 9:9). Paul clarifies that this is the meaning when he says, “The laborer deserves his wages”, this likely being a quote from Jesus as recorded in Luke 10:7.
As I have said, the New Testament Scriptures speak often of the obligation that church members have to support their full-time ministers to free them from secular burdens. Our confession of faith provides a fine summary of these teachings in chapter 26 paragraph 10. There we read, “The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, with watching for their souls, as they that must give an account to Him; it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the Gospel should live of the Gospel. (Acts 6:4; Hebrews 13:17; 1 Timothy 5:17, 18; Galatians 6:6, 7; 2 Timothy 2:4; 1 Timothy 3:2; 1 Corinthians 9:6-14)”
What is the money that Christians give to God through the church to be used for? First, the support of ministers. By the way, this does correspond somewhat to the Old Covenant order wherein the tithes of the people were used to sustain the Levites who were not given an inheritance in the land but were set apart for service within the temple.
Under the New Covenant, the second thing that the offerings of God’s people are used for is to relieve those who have fallen into poverty. To return to the symbolism of the tables, the money given to God through the church is to be used to supply the widow’s table, a widow symbolizing all who are in legitimate need.
As has been said, the first Deacons were appointed to oversee the daily distribution of food to widows in the early church (see Acts 6). They were to take the funds that were laid at the Apostle’s (now, Elders) feet (see Acts 4:34) and see to it that they were distributed wisely and fairly.
That Christians are to care for those in need in their midst should be clear to all. The second great commandment, which is, “you shall love your neighbor as yourself”, requires it. 1 John 3:17 says, “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” Titus 3:14 says, “And let our people learn to devote themselves to good works, so as to help cases of urgent [necessary] need, and not be unfruitful”. Galatians 6:10 says, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” Finally, James 1:27 says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”
This concern for the poor and the needy within the church was displayed very early in the history of the church. Acts 2:42 tells us that the primitive church “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need” (Acts 2:42–45). But again, I will draw your attention to the fact that this distribution was done in an orderly way. The money was laid at the Apostle’s feet (Acts 4:35), and in due time Deacons were appointed to ensure that these funds were distributed in a fair and wise way.
It should not be difficult to see the wisdom in this order. If someone falls into poverty in the congregation, everyone will probably notice. But if the efforts to meet that need are not centralized, the need will not be met in a caring, careful, or efficient way. The person who has fallen into poverty needs to be cared for as a whole person, body, and soul. Therefore, the Pastors and Deacons must both be involved. The need must be assessed, and this is not something that many individuals acting as individuals can do efficiently do. It is possible that the need will need to be communicated to the body. Officers must lead in this. And the need must be met. It should be clear to all that someone must run point in situations like these. And God’s word tells us who should run point: the Elders and the Deacons must lead in these matters.
Without centralization and organization, needs will likely go unmet (see Acts 6), and it is also likely that resources will be wasted on meeting “needs” that are not really “needs”, or on meeting “needs” that the church should not be meeting. I am here thinking of what Paul says to Timothy in 1 Timothy 5:3: “Honor widows who are truly widows.” What does Paul mean by this? How could a widow – one whose husband has died – be anything other than a true widow? The rest of the passage clarifies what Paul means. In brief, he means that widows should not be supported by the church if they are going to spend their time as idlers, gossips, and busybodies (see 1 Timothy 5:13). He instructs younger widows to marry and bear children (see 1 Timothy 5:14). And then he says, “If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows” (1 Timothy 5:16).
So the church is to be discerning in its benevolence. It’s not to throw money at problems. Elders and Deacons must distinguish between widows and true widows. This also reminds me of what Paul says in 2 Thessalonians 3:10: “For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.” Can you see that a distinction must be made, therefore, between someone who cannot work and someone who is not willing to work? Paul goes on to say, “For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living” (2 Thessalonians 3:11–12).
The point is this, under the New Covenant the offerings of God’s people are to be used to relieve those who have fallen into poverty and are truly in need. This, by the way, corresponds to the Old Covenant law requiring a tithe to be collected every third year to be given to “the Levite, the sojourner, the fatherless, and the widow” (Deuteronomy 26:12).
Under the New Covenant, the third thing that the offerings of God’s people are used for is to facilitate corporate worship. To use the symbolism of the tables, the money given to God through the church is to be used to supply the Lord’s Table, and this table stands for all that is required to perform the public worship that God has required of us in his word.
I will keep this point brief. The most important thing God has called his church to do is to assemble for worship. A few things are needed to facilitate this, practically speaking. The church will need a place to meet – a place suitable for preaching, praying, singing, the administration of the sacraments, and fellowship. We will need water to baptize in (enough to immerse, and not merely to sprinkle or pour). And we will need bread and wine.
It is right that the offerings of God’s people be used to supply the Lord’s Table, standing as a symbol for all that is required to carry out the public worship that God has commanded in his word. This, by the way, corresponds somewhat to the Old Covenant law of the festival tithe found in Deuteronomy 12:17-18. That tithe, interestingly, was to be enjoyed by the worshipper who gave it. A tenth of the grain, wine, oil, and the firstborn of their flocks was to be taken to the temple and enjoyed by the worshipper there (see John Gill’s commentary on Deuteronomy 12:17-18). This corresponds with the offerings of God’s New Covenant people being used to facilitate corporate worship – a celebration we all enjoy.
There is a fourth legitimate use of the offerings of God’s people under the News Covenant. But this fourth use is not in addition to the three uses mentioned above, rather, it is the use of the money given by God’s people to supply the pastor’s table, the widow’s table, and the Lord’s Table in support of church planting efforts or in support of existing congregations and that are need.
Do not forget that Paul the Apostle took up a collection from the churches he visited on his travels to meet the needs and to alleviate the suffering being experienced by the church in Jerusalem. And do not forget that Paul’s missionary journeys were supported by existing local churches, like the church in Philippi.
A local church has a responsibility to supply their own Patsor’s table, the tables of the widows (and others in need) in their midst, and to furnish their own Lord’s Table, but when needs arise, local churches ought to help other local churches supply their tables, so far as they are able.
What is the money that Christians give to be used for? To provide for the pastor’s table, the widow’s table, and the Lord’s Table.
Now I ask, how must a Christian give? I say, willingly, worshipfully, sacrificially, cheerfully, and regularly.
By “willingly”, I mean that a Christian must choose to give. In 2 Corinthians 9:7, Paul says, “Each one must give as he has decided in his heart, not reluctantly or under compulsion…” (2 Corinthians 9:7)
When I say “worshipfully”, I reiterate the point that I’ve already made. Christians must give as an act of worship to the Lord. the gifts we give are to be offered up as “a fragrant offering, a sacrifice acceptable and pleasing to God” (Philippians 4:18).
When I say that our giving should be sacrificial, I mean generous. And I do believe this point is to be especially directed at those who are wealthy. In Acts 2:45 we are told that he first Christians, “were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts…” (Acts 2:45–46). In 1 Timothy 6:18, Paul commands those who are wealthy “to do good, to be rich in good works, to be generous and ready to share…” (1 Timothy 6:18). And in 2 Corinthians 9:9 Paul speaks to the one who gives, saying, “You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God” (2 Corinthians 9:11).
When I say “cheerfully”, I mean with joy in our hearts. We have already read the first half of 2 Corinthians 9:7 and now notice the conclusion. “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7). When you give, give cheerfully. God is pleased with that.
Finally, our giving should be regular, because the needs met by our giving are regular needs.
I have two more questions to address. What is to motivate the Christian to give? It must be love.
We give because we love God. When we give we acknowledge him to be our creator and sustainer, and we give him thanks and praise.
We give because we love Christ. When give, we thank him for the redemption he has accomplished. When we give we invest in the furtherance of his kingdom and the building up of his church.
And we give because we love our fellow man, and we have a special love for the brethren. As John has said, “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (1 John 3:17).
Finally, I return to the question, how much should the Christian give? I stand by what I have said. I cannot say that a Christian must tithe because I see the law of the tithe as confined to the Old Mosaic Covenant. But I will admit that the passage wherein Abram willingly gave a tenth to Melchizedek, who was a type of Christ who was to come, looms large in my mind.
Furthermore, when considered according to the light of nature, a tenth seems to be a very reasonable number. A tenth is substantial but it is not everything. Someone who is doing reasonably well financially should be able to give a tenth and still live comfortably.
If I were pressed to pick a percentage to function as a kind of standard or starting point, I could not think of a better number than a tenth. But I will not present this to you as law. I cannot say that Christians must tithe. No doubt there are some in our midst who are able to give substantially more than a tenth, and this they should do willingly, worshipfully, sacrificially, cheerfully, and regularly. But there are, no doubt, some in our midst who cannot give a tenth. My exhortation to those who are in poverty is this: bring something to the Lord, even if it is just a little bit. Bring a little to offer up to the Lord to express your gratitude to him for his sustenance and pray that he would bless you with an increase as you rely upon his grace. It may be that relief needs to come from your brothers and sisters in Christ through the offerings that they have laid at the feet of the Elders to be administered by the Deacons, all to the glory of God and Christ, our creator, sustainer, redeemer, and friend.
Nov
17
“A PRAYER OF MOSES, THE MAN OF GOD. Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God. You return man to dust and say, ‘Return, O children of man!’ For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night. You sweep them away as with a flood; they are like a dream, like grass that is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers. For we are brought to an end by your anger; by your wrath we are dismayed. You have set our iniquities before you, our secret sins in the light of your presence. For all our days pass away under your wrath; we bring our years to an end like a sigh. The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away. Who considers the power of your anger, and your wrath according to the fear of you? So teach us to number our days that we may get a heart of wisdom. Return, O LORD! How long? Have pity on your servants! Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days. Make us glad for as many days as you have afflicted us, and for as many years as we have seen evil. Let your work be shown to your servants, and your glorious power to their children. Let the favor of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!” (Psalm 90)
“He also said to the disciples, ‘There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. 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 16:1–13)
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.
Last Sunday we considered The Parable Of The Prodigal Son. That, I think, is one of the most famous of Jesus’ parables, and its meaning is very clear. Today we come to another parable – The Parable Of The Dishonest Manager. This one is not so famous, and neither is it so easy to understand, at least not upon a first reading. One thing about this parable that perplexes students of the Bible is that, on first reading, Jesus seems to hold up the bad behavior of the main character as an example for his disciples to follow. Of course, Jesus does not promote bad or sinful behavior. Instead, he promotes foresight, shrewdness, and the wise use of money in light of eternity.
Here is how we will proceed. First, we will consider the parable. Secondly, we will consider the meaning . And thirdly, we will seek to apply this text to our lives today.
In verse 1 we read, “He also said to the disciples, ‘There was a rich man who had a manager…” In Jesus’ day, wealthy people would have servants, and some servants would be given the responsibility of managing the household, or as we might say the estate. If the owner of the estate was very rich, the responsibilities of the manager would be very great, and that is the situation in this parable. We have a rich man with a great estate and an estate manager.
In the second half of verse 1 Christ says, “…and charges were brought to [the rich man] that this [household manager] was wasting his possessions’” (Luke 16:1). To waste is to squander. Evidently, this manager was spending the master’s money recklessly. I think we are to assume that he was spending the money on his own pleasures.
In verse 2 we read, “And [the rich man] called [the manager] and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be a manager’” (Luke 16:2). Evidently, the rich man knew that the charges brought against the manager were true, and so he decided to remove the manager from his position and demanded to see the books.
In verse 3 we read, “And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg” (Luke 16:3). In other words, the estate manager knew that he would soon be fired and expelled from his master’s house, and so he began to think about his future. Perhaps the estate manager was older. Certainly, he was not accustomed to doing hard manual labor, so he could not make a living by digging. And he was too proud to beg. What then would he do? How would he survive?
In verse 4 we hear the dishonest manager speak to himself, saying, “I have decided what to do, so that when I am removed from management, people may receive me into their houses” (Luke 16:4). Ah, so his plan is to use the short time that he has to bring himself into good favor with others so that when he is expelled from his current house he might be received into theirs.
In verse 5 the manager takes action: “So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty’” (Luke 16:5–7). What did the manager do? What was his plan? When the master of the house informed him that he was having his management taken from him and demanded to see the books, he used the short time he had had to make new friends by forgiving the debt of his master’s debtors at a highly discounted rate.
Commentators differ in their opinions concerning what exactly the manager was doing here and whether or not it was ethical. Some think that the manager had made a practice of charging these people exorbitant interest rates and was helping himself to the proceeds. Maybe this is why he was accused of being a reckless and dishonest manager in the first place! According to this view, when he forgave the debt at a discounted rate he was forfeiting, not his master’s money, but what would have been his own piece of the pie. I think that’s a possible interpretation of the situation. Others think that when the manager sold these debts at a highly discounted rate he was actually forfeiting profits that rightly belonged to the master of the house. If this is the case, the household manager would have been using his master’s possession to gain favor with others before being ejected from his master’s house. Some commentators say that this move was probably not technically illegal – the manager had the legal right to settle these debts at a discount. But the move was certainly shrewd.
I’m not sure it matters how we view the details of this situation. Was the manager forfeiting what would have been his own dishonestly gained profits when he sold the debts at a discount, or was he forfeiting profits that rightly belonged to his master? Though I prefer the first of these two interpretations, I can’t say with confidence which view is correct. And I think this question is somewhat beside the point. The point is that this manager acted shrewdly. When he saw that he was about to lose his current position and livelihood he began to prepare for the future by using the wealth he had access to to make new friends so that he might be received into their houses.
It is in verse 8 that we find the response of the master. There we read, “The master commended the dishonest manager for his shrewdness” (Luke 16:8a). Notice, the text does not say that the master was pleased with the manager. I think it is right to assume that the master was still very displeased with the manager for his dishonesty in the past. And if it is true that the manager used money that rightfully belonged to the master to earn favor with others, then I’m sure he was even more displeased with him than before. But the master does acknowledge the manager’s shrewdness, and that is the point. He tipped his hat to him. He acknowledges that his maneuverings were wise. Essentially he spoke to his manager and said, well played, well played before letting him go.
This is an interesting little story, isn’t it? But we must not forget that it is a parable. Jesus told this earthly story to illustrate some spiritual and eternal truths. So the question becomes, what is the meaning? What lesson did Jesus intend to teach his audience by telling this story?
Jesus explains the meaning of this parable beginning in the second half of verse 8. There we read, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light.” The sons of this world are non-believers. They are those who live for this world and the things of this world. The sons of light are the followers of Jesus Christ (see John 12:36; 1 Thess. 5:5; Eph. 5:8). And here Jesus observes that non-believers tend to be very shrewd in their dealings with others. They spend a lot of time and energy trying to figure out how to increase their wealth, prosperity, and comfort here on earth. And it is not difficult to understand why. If it is your view that this world is all there is, or if you believe in God and heaven but think little of them, then you will naturally direct your energy and attention to accumulating wealth here on earth. The sons of light do not care so much about the things of this world, and so they tend to be less shrewd in their business dealings. The question is, is this a good thing? Is it good that “the sons of this world are more shrewd in dealing with their own generation than the sons of light”?
Let’s go on to see. In verse 9 Jesus says, “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.” Interesting. Jesus does not speak to his disciples and say, have nothing to do with unrighteous wealth. Instead, he says, “make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.”
What is meant by “unrighteous wealth”? This is simply a way of speaking about money (see the end of Luke 16:13). It is called unrighteous because it is a feature of the political systems of this world which are always tainted by greed, corruption, and bloodshed. If you wish to know what is meant by unrighteous wealth, spend some time investigating how the monetary system of this nation works. When you begin to pull back the curtain you will see plenty of greed and corruption. Also, you will begin to see the real reason for the wars that constantly rage around the world. It’s all about power and money! James was speaking about individuals when he wrote these words, but the principle applies to nations: “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel” (James 4:1–2). The point is this, Christ refers to money as “unrighteous wealth” because it is a feature of the corrupt systems of this world, and because it often associated with greed and violence.
Certainly, the Christ follower is to have nothing to do with procuring wealth in an unrighteous way, but this does not mean that the believer is to have nothing to do with unrighteous wealth, that is to say, money. As Paul says in Ephesians 4:28, “Let the thief no longer steal…” In other words, the Christian must never procure wealth in a dishonest, sinful, or filthy way… “but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” So then, the Christian is to be hard working. He is to earn his money honestly. And what is he to do with it? Besides living off it and obeying the principles of wise wealth management as communicated in the Proverbs, he is to share with those in need.
When Christ says, “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”, he is playing off of the parable he has just told. He is commanding his followers to be like the dishonest manager as it pertains to his shrewd use of money but to be the opposite of him as it pertains to his motives.
The Christian shares many things in common with this dishonest manager. He is a steward, and so are we. He is entrusted with wealth and property, and so are we. The wealth he is entrusted with is unrighteous wealth, and so it is with us. He makes friends with the wealth he has been entrusted with, and we are to do the same. Finally, the money he has comes to an end, as it will our case too. The great difference, though, is where the investment is to be made. The dishonest manager used his master’s wealth to make friends for himself on earth in the hopes that they would receive him into their earthly homes. But Christ says, “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.” This is another way of saying that Christians are to use the wealth that God has entrusted to them here on earth to store up treasures in heaven (see Matthew 6:20).
The phrase, “so that when it fails”, is important. Friends, the unrighteous wealth of this world will fail you. It might fail you in this life! Economies do sometimes collapse. Perhaps you have noticed how inflation has a way of devaluing the dollars in your pocket! And money will certainly fail you at death. And so Christ commands his disciples to use the money they now have to store up treasures and to make friends in eternity. This means we are to use the money God has entrusted to us to advance the Kingdom of Christ. How will we have friends in eternity? It will be through the proclamation of the Gospel of Jesus Christ and the building up of healthy churches. Also, we will make precious friends for ourselves in eternity when we share with our brothers and sisters who are in need here on earth.
In verse 10 Christ goes in to say, “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.” Has God entrusted you with a little? You must be faithful with it today! Do not think, that if God would only give me more money then I would be faithful to give! And do not think, if God would give more money then I would be more honest in my dealings. No! One wne 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.” Friends, be faithful with the little that God has given to you. If it is God’s will to entrust you with more in the future, then you will be prepared to be faithful with that too (see the Parable Of The Talents in Matthew 25:14-30 and the Parable Of Ten Minas in Luke 19:11-27).
In Luke 16:11 we read, “If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?” We know that “unrighteous wealth” refers to money and the wealth of this world. “True riches” must refer to things spiritual and eternal. John Calvin comments on verse 11 saying,
“Christ, therefore, exhorts his disciples to act faithfully in small matters, in order to prepare themselves for the exercise of fidelity [faithfulness] in matters of the highest importance. He next applies this doctrine to the proper stewardship of spiritual graces, which the world, indeed, does not estimate according to their value, but which far surpass, beyond all question, the fading riches of this world. Those persons, he tells us, who act improperly and unfaithfully in things of small value, such as the transitory riches of the world, do not deserve that God should entrust to them the inestimable treasure of the Gospel, and of similar gifts. There is, therefore, in these words an implied threatening, that there is reason to fear lest, on account of our abuse of an earthly stewardship, we fail to obtain heavenly gifts. In this sense, what is true is contrasted with riches, as what is solid and lasting is contrasted with what is shadowy and fading. (John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 2, p 180).
Verse 12: “And if you have not been faithful in that which is another’s, who will give you that which is your own?” Commenting on this verse, John Gill says,
“Interpreters generally understand by that which is another man’s, in the first clause, the things of this world, which men are possessed of, because these are not of themselves, but from another, from God; and they are but stewards, rather than proprietors of them; and they are for the good of others, and not for themselves; and are not lasting, but in a little while will pass from them to others: and by that which is your own, they understand the good things of grace and glory, which, when once bestowed on a man, are his own property, and for his own use, and will never be alienated from him, but will always abide with him: but if he is unfaithful in the former, how should he expect the latter to be given to him ?”
So we are to see that there is a connection between the way in which we handle the earthly riches God has entrusted to us and things spiritual and eternal. Is the wealth of this world filthy and unrighteous? Yes. Are Christ’s followers to avoid it then? No. How are we to handle this wealth? We are to view ourselves as stewards or managers. We are to use it to make eternal investments and eternal friends. We are to be faithful in our stewardship of what God has entrusted to us knowing that those who are faithful in a little will be entrusted with more and that those who are unfaithful in earthly and temporal things will not be entrusted with things spiritual and eternal.
Finally, in verse 13 Christ warns, “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.”
Concerning the statement, “You cannot serve God and money,” Calvin says that Christ’s objective,
“ was to withdraw his disciples from covetousness… “ He warns “that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretence, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use: No man can serve two masters. He takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil. (John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 1, p. 337).
I do believe that the meaning of this parable and Jesus’ words of explanation become more clear when we remember Jesus’ audience. In Luke 16:1 we were told that he spoke these words to his disciples and we should remember that many who had gathered around him were tax collectors and sinners (Luke 15:1). The tax collectors were especially notorious for their love of money and their corruption. They would collect more than they were authorized to do to line their own pockets (see Luke 3:12-13). These tax collectors and sinners needed instruction concerning how to handle their wealth and their view and relationship with money moving forward. They had been unfaithful managers. Christ was here calling them to repent of their unfaithfulness. They were now to use their wealth to store up treasures in heaven and to make eternal friends. They were to be faithful in their stewardship moving forward.
And we should not forget that the Pharisees were listening in too. Luke 16:14 makes that clear. It says, “The Pharisees, who were lovers of money, heard all these things, and they ridiculed him” (Luke 16:14). They too were unfaithful managers but in a different way. They loved money and devoured widow’s houses through religion. The Lord was about to take away their management as the Old Covenant was about to give way to the New. Just as the tax collectors and sinners were exhorted to think about their future and to make eternal investments, so too were the Pharisees.
We have now considered the parable and its meaning. Let us now consider how to apply this text to our lives today. Some suggestions for application have already been presented. I’ll conclude this sermon by stating a few more.
One, as followers of Jesus Christ we must develop and maintain a proper mindset concerning money and possessions. On the one hand, we must beware of the sins of covetousness and greed. We must keep our hearts free from the love of money. We must not place our hope in money or make it the source of our satisfaction and joy. We must not live for the procurement of wealth. This is why Paul instructed Timothy, saying, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Timothy 6:17). On the other hand, we must not be afraid to make money and to use money to make spiritual and eternal investments.
Two, Christians should work hard, therefore, and handle their money wisely. To quote Paul, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28). Christians must work (unless they are retired or unable). The work that Christians do must be honest. And one of the uses of the money we make is to share with those in need.
Three, the primary place that Christians must give to is the church. Christians are commanded in the scriptures to support ministers of the gospel. As Paul says in 1 Corinthians 9:13-14, “Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.” And in Galatians 6:6-7 Paul says, “Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” Beyond this, Christians should share with those in need in the congregation. This was one of the defining marks of the early church. “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” (Acts 2:44–45)
Four, Christians must view themselves as stewards or managers of the good things that God has given to them. In saying this, I do not mean to deny the principle of private property and ownership. The money you make and the property you own are yours (see Acts 5:4), but they belong to you as a steward or manager. Who is the owner of all things and the giver of every good gift? God is. Yes, we are to enjoy the good gifts that God has given to us and give him thanks, but must view ourselves as stewards and our possessions as belonging ultimately to the Lord. They are to be used for his glory, therefore, and the furtherance of his Holy Kingdom.
Nov
17
“The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, 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.
(Romans. 1:7; 1 Corinthians 1:2; Acts 2:41, 42; Acts 5:13, 14; 2 Corinthians 9:13)
“And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.’ And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’ So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:38–47)
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.
In Second London Confession chapter 26 paragraph 4, we find, what I think is, the most important principle in our doctrine of the church. “The Lord Jesus Christ is the Head of the church, in whom, 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…” If we wish to know what the church is, how it is brought into existence, and how it is to be ordered and governed, we must begin and end with the ascended Christ. Having accomplished the redemption of those given to him by the Father, and having been raised from the dead and ascended to the Father’s right hand, he alone is the Head of the Church. All church power resides supremely in him.
When 2LCF 26.4 says that “all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner” in Christ, it raises the question, how does the Lord Jesus Christ execute (implement, discharge, or put into effect) his power to call, institute, order, and govern the church? Paragraphs 5 through 13 of 2LCF 26 provide an answer to that question.
Paragraph 5 tells us about how Christ calls his church into existence. Paragraph 6 tells us about how Christ institutes local churches. Paragraph 7 tells us about how Christ orders his churches. And paragraphs 8 – 13 tell us about how Christ governs his churches.
Last Sunday we focused our attention on 2LCF 26:5 and we confessed that “the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father…” Again I say, this statement is about Christ calling the universal or catholic church into existence. I think you would agree that everything described here up to this point in the paragraph is spiritual and invisible. You and I really cannot see this effectual calling with our natural eyes. You and I cannot see this working of the Spirit on the hearts and minds of men. You and I cannot see the union with Christ that is brought about when a sinner turns from their sins to place their faith in Christ. When Christ calls his elect unto himself it is not something that we can see.
But notice that these invisible, spiritual realities quickly become visible. The second half of paragraph 5 says, “that they may walk before him in all the ways of obedience, which he prescribeth to them in his word.” How does this invisible and spiritual work that Christ does within the hearts and minds of his elect become visible? It becomes visible when those who are regenerated and converted by the Holy Spirit begin to walk in the ways of obedience which Christ has prescribed to us in his word. And what has Christ commanded? Many things. As it pertains to our topic, and for starters, those who believe in Christ in the heart must also confess with their lips that he is Lord (see Romans 10:9-10). These are to be baptized. These are to partake of the Lord’s Supper. “Do this in remembrance of me”, Christ commanded (see Luke 22:19; 1 Corinthians 11:24). Where are these sacraments to be administered? In the church. And by whom? By ordained ministers.
So you can see that paragraph 5 begins with describing the execution of the power of Christ to call his catholic or universal church (which is invisible) into existence, but at the halfway point the focus begins to shift to the visible, local church. In fact, the paragraph concludes with these words: “Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” Where does Christ command this? He assumes the existence of local churches in his teaching about church discipline in Matthew 18, and he commands that local churches be planted when he commissioned his Apostles, saying, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). Again I ask, where is this baptizing to be done? Where are those baptized to be taught to observe all that Christ has commanded, including the Lord’s Supper? When we pay attention to what the Apostles of Christ did in obedience to this great commission as recorded in the book of Acts and as seen in the Epistles, the answer becomes very clear – in local congregations. Think of the church in Jerusalem, the church in Antioch, the church in Ephesus, the church in Corinth, the churches of Galatia, etc.
The point is this: when sinners are effectually called by Christ through the preaching of the word of God and the regenerating power of the Holy Spirit, they are spiritually joined to his universal body. This calling and this union are spiritual and invisible. But according to the Scriptures, the invisible must become visible. This calling and union becomes visible when a profession of faith is made. It is made visible in the waters of baptism. It is made visible at the Lord’s Table. In other words, a person’s invisible faith and union with Christ becomes visible as they walk in obedience to Christ in this world. A major aspect of walking in obedience to Christ involves joining a local congregation.
All that is said in 2LCF 26.5 raises another question. How does Christ institute or form these particular societies or local churches? In 2LCF 26.4 we confess that Christ has been given the power to institute churches. Now the question is, how does Christ execute this power? That is the question addressed here in 2LCF 26.6.
Hear the answer again: “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, 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.”
Notice a few things about this statement:
One, the first sentence basically repeats what was statd in 2LCF 26.2. Who are the members of local churches? They are saints who have been effectually called to repentance and faith in Christ. And how are these saints made visible? In other words, how does it become apparent who these saints who have been called to repentance and faith are? They are visibly manifest and evidence is given concerning their union with Christ in and by their profession of faith and walking. Stated differently, how do we know who the saints are? They are those who make a credible and public profession of faith and walk in obedience to the command of Christ. Jesus says, “Thus you will recognize them by their fruits” (Matthew 7:20). And in 1 John 2:3 we read, “And by this we know that we have come to know him, if we keep his commandments.” Real Christians obey Jesus.
Two, this paragraph specifies that one of the ways the saints will manifest and give evidence concerning their true repentance and faith in Christ is by, “willingly consent[ing] to walk together, according to the appointment of Christ.”
The words, “willingly consent” remind us that a person must freely choose to join a church. Is a professing Christian free to not join a church? No. I suppose one exception would be if they live in a land where no church exists. But ordinarily, professing Christians must join churches, for Christ commands it. Christians are free, however, to choose which local church they will join, provided that it is a true church of Jesus Christ. This might seem very obvious to you, but it needs to be said to counter the idea that a person is born into the church. No, a church is something that a person must choose to join after professing faith in Christ, which is something that infants clearly cannot do.
The words “willingly consenting to walk together…” back to 26.5, which says, “Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”
The words, “according to the appointment of Christ” mean, according to Christ’s sovereign will. In 2LCF 26.4 we were told that “The Lord Jesus Christ is the Head of the church, in whom, 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…” And now we are to told that professing Christians are to willingly consent to walk together in local churches according to the appointment or will of Christ, as expressed in the Holy Scriptures.
The last portion of 2LCF26.6 clarifies what it is that the members of local churches are consenting to. Christians willingly consent to walk together in local churches, “giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.”
When Christians form or join local churches, they first, give themselves up to – that is to say, surrender themselves to – the Lord. Joining a church is first and foremost about obedience to the Lord. When a Christian joins a church it is an act of submission before the Lord. Conversely, when a professing Christian refuses to join a church, it is an act of disobedience and rebellion against the Lord.
When Christians form or join local churches, they secondly, give themselves up to – that is to say, surrender themselves to – one to another. When I was growing up I remember being told that it is important for Christians to have accountability. What that meant was, that Christians should have an accountability partner – a person in their life who would ask them hard questions and call them to repentance if they started to stray. Don’t get me wrong. Developing close relationships like this in the church is a good thing. But true Bible accountability is found in the context of formal church membership (see Matthew 18). When a professing Christian joins a church they consent to walk with other Christians, and the other Christians in the church consent to walk with them. There is a giving up of oneself that takes place in church membership. A commitment is made to look out for one another and to love and serve one another in Christ Jesus in a pronounced way. This is according to the will of God, or confession says.
And what, in particular, are Christians professing to submit to when they join a local church? The last line of 2LCF26.6 says, “in professed subjection to the ordinances of the Gospel.” The word ordinances is used here in a broad way. It does not only refer to baptism and the Lord’s Supper but to all of the commands of Jesus Christ as expressed in Holy Scripture. You see, our submission to the Lord and our submission to one another is not nebulous or vague. When Christians join a local church they are committing to pursue obedience to God’s word and they invite the loving correction of their brothers and sisters in Christ should they begin to stray. In other words, God’s word is our standard for matters of faith and obedience. The standard is not the opinions or traditions of man. Stated in yet another way, church members invite the loving correction of their fellow church members should they fall into sin, and sin is any lack of conformity unto or violation of God’s law. When a Christian chooses to join a particular local congregation, they are “giving up themselves to the Lord”, and to the other members of that congregation, “by the will of God, in professed subjection to the ordinances of the Gospel.”
I thought it would be fitting to conclude this little sermon by reading our church covenant to you. This is the document that all members sign when they are received into the church. I trust you can see why we have a church covenant. This idea that Christians covenant together with other Christians when they join a local church is very Biblical, and now you know where this is principle is articulated in our Confession.
A church covenant simply clarifies the Biblical commitment we are making before God and to one another within the context of the local church. Here is what ours says.
Having, as we trust, been brought by Divine Grace to repent and believe in the Lord Jesus Christ and to give up ourselves to Him, and having been baptized upon our profession of faith, in the name of the Father and of the Son and of the Holy Spirit, we do now, relying on His gracious aid, solemnly and joyfully establish our covenant with each other.
We will work and pray for the unity of the Spirit in the bond of peace.
We will walk together in brotherly love, as becomes the members of a Christian church; exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require.
We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others.
We will endeavor to bring up such as may at any time be under our care, in the nurture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends.
We will rejoice at each other’s happiness and endeavor with tenderness and sympathy to bear each other’s burdens and sorrows.
We will seek, by Divine aid, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as we have been voluntarily buried by baptism and raised again from the symbolic grave, so there is on us a special obligation now to lead a new and holy life.
We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, and doctrines.
We will contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel through all nations.
We will, if we move from this place, as soon as possible unite with some other church where we can carry out the spirit of this covenant and the principles of God’s Word.
Finally, if we fall into a pattern of unrepentant sin, we invite the loving correction of our church family to call us back to Jesus Christ, for the good of our eternal inheritance.
May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with us all. Amen.
Granted, church covenants could be worded differently, but I do like ours. It provides a succinct summary of the commitments that Christians are to make before God and to one another in the local church according to the Scriptures. Also, I trust you can see how it agrees with the doctrine expressed in 2LCF 26.6.
“The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, 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.”
Nov
10
“In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” (John 10:16; John 12:32; Matthew 28:20; Matthew 18:15-20)
“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.” (Matthew 18:15–20)
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.
As we continue in our study of the doctrine of the church, I wish to remind you of the foundational principles articulated in the Second London Confession chapter 26, paragraphs 1 -4. As I have said in past sermons, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But paragraph 4 probably is the most significant paragraph in this chapter because of the principle articulated in the first sentence: “The Lord Jesus Christ is the Head of the church, in whom, 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.”
This statement communicates that Christ alone is Lord and Head of the church. All church power has been given to him by the Father. And what does he have the power to do? He has the power to call his universal church into existence, to institute local churches, to order local churches, and to govern them. This is what paragraphs 5-13 of chapter 26 of our confession are about. They tell us about the power of Christ to call, institute, order, and govern his churches and how he executes this power.
Paragraph 5 concerns Christ’s power to call his church into existence and the means he uses to accomplish this.
The paragraph begins with these words: “In the execution of this power wherewith he is so intrusted…” Translation: Jesus Christ has the power to call his church into existence, and here is how he does it… “the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word.” Notice six things about this statement:
One, it is the Lord Jesus who calls his church into existence. He alone is the Head of the church, and as our great prophet, priest, and king, he alone is the one who has the power and authority to do this! John 10:16 is listed as a proof text. There Christ says, “And I have other sheep that are not of this fold…” by this he means, he has other elect to gather who were not with him in the days of his earthly ministry. He goes on to say, “I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” (John 10:16). Jesus Christ alone has the power and authority to call his universal church into existence.
Two, the members of this church will be called from where? Out of the world. John 12:32 is listed as a proof text. There Christ says, “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32). When he spoke of being “lifted up from the earth” he probably was alluding to his crucifixion and especially his ascension to the Father’s right hand. After he ascended, he promised to draw all people to himself. He is a great example of a place in Scripture where “all people” clearly does not mean all individuals without exception. If that is how you take it, then you make Jesus a lair. It should be clear to all that by “all people” Jesus means people from every tongue, tribe, and nation – people from the whole world. Christ’s universal church is being called into existence as sinners are “delivered… from the domain of darkness and transferred… to the kingdom” of Christ (Colossians 1:13).
Three, the members of the universal church will be called out of the world and “unto Christ”. Do not forget the definition of the catholic or universal church presented in 2LCF 26.1: The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” It’s all about union with Christ, you see. And how is this union formed?
Four, the members of the universal church will be united to Christ the Head through the ministry of his word and by his Spirit. This is the doctrine of effectual calling. I cannot take the time to teach you the doctrine of effectual calling. It is expressed in chapter 10 of our confession. I’ll read you the first paragraph. “Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone; and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” When 2LCF 26.5 says that Christ will gather his universal church to himself “through the ministry of his word, [and] by his Spirit”, it is to remind us of the doctrine of effectual calling. How does God effectually call sinners to repentance and faith? He calls them externally through the preaching of the word of God, especially the gospel of Jesus Christ, and he calls them inwardly by his Holy Spirit.
Five, who will be effectually called by Christ out of the world and into the universal church? Only “those that are given unto [Christ] by his Father.” This is the doctrine of predestination or election. It is articulated in chapter 3 of our confession, entitled, Of God’s Decree. For the sake of time, I’ll leave it to you to read that statement. The point is this, it will only be the elect of God who will be effectually called out of the world to true repentance and faith and into the catholic or universal church through their Spirit-wrought and faith-bound union with Christ the Head.
Six, what are those called out of the world and unto Christ to do? They are to “walk before [Christ] in all the ways of obedience, which he prescribeth to them in his word.” The phrase “walk before [Christ]” reminds us that as we live life in this world (walking is used as a metaphor for living in the Scriptures) we walk before him, that is to say, before his eyes. Those united to Christ by faith have been set free from sin so that they might “walk before [Christ] in all the ways of obedience.” Those who love Christ will strive to keep his commandments (see John 14:15). And where do we find the commandments of Christ? Where do we learn how he commands us to live individually and corporately? Our confession says, “which he prescribeth to them in his word.”It is in the word of God that we find the commandments of Christ.
So far, we have been talking about the power of Christ to call his universal church into existence, that is to say, unto himself. The catholic or universal church is invisible, remember? It cannot assemble presently, at least not on earth. Notice that the second part of 2LCF26.5 directs our attention to the local church. “Those thus called, [Christ] commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”
Here, we confess that Christ commands the members of the universal church to walk together in particular societies or churches. This should remind us of the description of the local church in 2LCF 26.2 and the word of caution in 26.3.
Who are the members of these local churches, or particular societies, to be? In brief, those who make a credible profession of faith and don’t destroy their profession of faith by holding to errors that undermine the foundation of the faith or by living in unrepentant sin. Notice, our confession does not say, that only the elect are to be received as members of local churches! Why? Because we cannot see who the elect are! A credible profession of faith is what is required. And here in 2LCF 26.5 we are told that all who are effectually called, Christ “commandeth to walk together in particular societies, or churches…”
Professing Christians must join churches. It’s impossible to read the New Testament and not see this principle. It’s been said that the New Testament is a church book from beginning to end, and I agree. The church – the local church – is everywhere present. If not explicitly mentioned, it is everywhere assumed.
Professing Christians must join themselves (formally)to local, particular congregations if they are to obey Christ. Stated negatively, to claim to be a Christian and to not formally join a church is to live in disobedience to Christ.
I could make a case for this in a variety of ways.
Those passages that command pastors or elders to shepherd the flock that is among them prove formal church membership (see 1 Peter 5). And those passages that command Christians to show honor to their pastors or elders also prove the point (see 1 Thessalonians 5:12; Hebrews 13:17). They assume a formally established relationship between pastors and members. By the way, they also assume that pastors and members will know one another personally.
I could also argue for formal church membership by pointing to the “one another” passages found throughout the epistles. Christians must love all people. They are to have a special love for all who are united to Christ by faith. But they have a special obligation to their fellow church members. It is within the local church that we are called to “walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3)
Interestingly, our Confession lists Matthew 18:15-20 as a proof text for local church membership. This is a famous passage about church discipline. It might seem strange at first to argue for formal church membership from a passage about church discipline and excommunication, but the argument is powerful. Think of it. How can Matthew 18:15-20 ever be obeyed without formal church membership? To state the matter succinctly, how could the matter about unrepentant sin be told to the church if the members of the church are not identified? And how can a professing believer who is unrepentant be put out of the church if they never joined? Church discipline passages such as Matthew 18 and 1 Corinthians 5 assume formal church membership. They assume that those who are members of Christ’s universal and invisible body will formally join a local body of believers.
A more robust case for formal church membership could certainly be made, but this will have to do for now.
Lastly, what is the purpose of the local church? Our Confession answers this question succinctly when it says, “for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” The church exists to edify saints and to worship God corporately and publicly in the world.
How are the saints edified, or built up? Principally, through the means of grace. The Spirit of God will use the word of God read and preached, prayer, and the sacraments to build up the body of Christ. And church members are called to edify one another in love. As Paul says, “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)
And how is the church to worship corporately and publically under the New Covenant? Chapter 22 of our confession has something to say about that. In brief, the church is to assemble on the Lord’s Day to worship according to the commands of Scripture. 2LCF 22.5 sums it up nicely. There we confess that “the reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear…”
The point of 2LCF 26.5 is this: Christ alone has the power to call his his universal church into existence.
The point of 2LCF 26.5 is this: Christ alone has the power to call his universal church into existence.
Q: How does Christ execute his power to call his church into existence?
A: “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”
Nov
9
"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)
