Second London Confession 26.14

“As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

(Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10)

Scripture Reading: 3 John

“The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth. Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church. Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God. Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true. I had much to write to you, but I would rather not write with pen and ink. I hope to see you soon, and we will talk face to face. Peace be to you. The friends greet you. Greet the friends, each by name.” (3 John)

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

Introduction

One reason I wanted to preach through Second London Confession Chapter 26  is that I believe our ecclesiology—that is to say, our doctrine of the church—is the thing that distinguishes us the most from other traditions. For example, if you were to compare our confession of faith with the Westminster Confession Of Faith (the confession of the Presbyterians) you would find substantial agreement. Where do we differ? One, we differ somewhat in our doctrine of the church. And two, we differ in our view concerning who baptism is to be given to. The Presbyterians say that the children of believers are to be baptized, and we confess that it is only those who profess faith in Christ who are to be baptized. These two issues—our understanding of the church and our understanding of who baptism is to be given to—might at first seem to be unrelated. In fact, they are intimately related. If the church is a society of professing believers who covenant to walk together in obedience to the commandments of Christ, then it follows that it is only those who profess faith in Christ who are to be given the sacrament that marks entrance into the covenant community, and that is indeed what we find described and commanded in the New Testament. It is disciples of Jesus who are to be baptized, and these are to be taught to observe all that Christ has commanded in the church (see Matthew 28:18-20 and the book of Acts).

My point is this: if we compare our confession of faith with the confession of faith that is most like ours (to be clear, our confession is an alteration of the Westminster Confession, and not the other way around) we find that it is our doctrine of the church, and connected to this, our understanding of baptism, that is most unique. 

If I were asked to summarize the distinguishing features of our ecclesiology in a series of brief bullet points, here is what I would say. 

1. We confess 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..” In other words, it is Christ who calls his church into existence, who institutes local church, and tells us how the church is to be ordered and governed. 
2. A church is instituted only when a group of professing believers covenant to walk together in obedience to the commands of Christ. This is what we confess 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.” the church is not a building. It is not a service to attend. It is not a society you are born into. No, the church is a society or body that must be joined. And what is the standard for entrance into this society? A credible profession of faith. 
3. Each local church is independent. By this, we mean that Christ gives each local church, once fully formed, everything it needs “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 (2LCF 26.7).
4. The form of government that Christ has instituted for the church is called congregational. The members of the church have power. This power has been called the power of liberty. Members have the power to consent with or withhold consent from the existing elders (if there be any installed) in the appointment and removal of officers and the reception and removal of members. 
5. Within a congregational form of government, elders have the power to rule with authority. As has been said, the members have the power of liberty and the elders have the power of authority. Elders have the authority to oversee, govern, lead, and rule (see 2LCF 26.8).
6. We are committed to practicing church discipline according to the Scriptures, in a spirit of love, for the good of the sinner, the health of the church, and the honor of Christ’s name. 
7. Though we confess that each local church is independent, we believe that local churches are to seek the good and prosperity of other local churches and to enter into formal association with other churches as they have the opportunity.

It is this seventh point that we turn our attention to now. 2LCF 26.14 is about the necessity of interchurch communion. Though each local church is independent—though Christ gives each local church all that it needs to be self-governed—this does not mean that local churches are to be isolated from each other. 

Second London Confession 26.14 Explained

So how should local churches relate to other local churches?

First, local churches and their members should pray for other local churches and their members. This is what our confession means when it says, “As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places…” Prayer is something that can be offered up for all churches everywhere. When it comes to prayer, we are not limited by geographical proximity. If we are aware of a church on the other side of the world, we may pray for it. And what should we pray for? Our confession says we are to pray for its good and prosperity. And the last line of the paragraph further explains what is meant by, “good and prosperity”.  The good and prosperity we are to pray for is the peace, increase of love, and mutual edification (or building up) of the church. 

Secondly, local churches should enter into formal association with one another whenever they have the opportunity to do so, to seek the good and prosperity of the churches. This is what is meant by the second half of 2LCF 26.14, which says, “and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

This statement can be a little difficult to follow. Let’s break it down a little. 

One, the phrase “ought to hold communion together” means that local churches ought to enter into formal association with each other. This can be proven when one examines the way in which this phrase was used in the other writings of those who penned or subscribed to the 2LCF originally and by observing the practice of the churches that subscribed to this confession originally. To them, holding communion together meant to form associations, and this is what they did.  2LCF 26.15 is about the practice of associationism, and we will come to consider that statement two Sundays from now. 

Two, this complex statement becomes clear when you remove the parenthetical statements. “and upon all occasions to further it… so the churches… ought to hold communion among themselves, for their peace, increase of love, and mutual edification.

Three, it helps to know what the “its” refer to. The “its” in this statement refer back to the “good and prosperity of the churches.” So the meaning is this: “and upon all occasions to further [the good and prosperity of the all the churches]   so the churches… ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

Four, though removing the parenthetical comments helps bring clarity to the statement, they must not be omitted. Under what circumstances should churches form associations for their peace, increase of love, and mutual edification? The second parenthetical remark says, “when planted by the providence of God so as they may enjoy opportunity and advantage for it”. Though we can pray for churches on the other side of the world, we cannot reasonably enter into formal association with a church on the other side of the world. Why? Because we are planted by the providence of God a great distance away from one another, and so we cannot meet. Even with our technology and speed of travel, it would be exceedingly difficult to formally associate with a church on the other side of the world today given the distance, the cultural, and language barriers.  It would have been impossible in the 17th century. 

Five, the first parenthetical remark clarifies that when churches enter into formal association with other churches and seek to help one another, everyone must stay within the bounds of their places and callings, in the exercise of their gifts and graces. This means that members of one church must not act like they are members of another church when seeking to help them. If a church is experiencing a difficulty or a difference, members of one church should not share the information with the members of another church lest gossip and slander result. Furthermore, members of one church must not vote in another church’s affairs. I could list other scenarios, but I think you get the point. And the same is true for church officers, especially elders. The elders of Emmaus are elders of Emmaus. They might be called upon to assist another congregation, but they must be careful to not transgress the “bounds of their places and callings, in the exercise of their gifts and graces.”

Conclusion

I’m thankful for our local association—the Southern California Association Of Reformed Baptist Churches. If I had the time, I’d tell you about the many good and exciting things that are happening within our association. 

My exhortation to the members of the congregation is twofold:

One, though our prayers must not be limited to the churches with whom we formally associate, we must be especially committed to praying for the churches in our association.

Two, the members of this church must be committed to allowing the elders of this church to invest time and energy into the pursuit of the good and prosperity of other churches as they have the opportunity.  While the needs of this local congregation must never be neglected by the elders of this congregation, there will be times when the elders of this congregation will be called upon to help other congregations, and we confess that this is important work that must be done. 

Q: How should local churches, and the members and elders of those churches, relate to other local churches?

“As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

(Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10)

Old Testament Reading: Zechariah 2

“And I lifted my eyes and saw, and behold, a man with a measuring line in his hand! Then I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see what is its width and what is its length.’ And behold, the angel who talked with me came forward, and another angel came forward to meet him and said to him, ‘Run, say to that young man, ‘Jerusalem shall be inhabited as villages without walls, because of the multitude of people and livestock in it. And I will be to her a wall of fire all around, declares the LORD, and I will be the glory in her midst.’ Up! Up! Flee from the land of the north, declares the LORD. For I have spread you abroad as the four winds of the heavens, declares the LORD. Up! Escape to Zion, you who dwell with the daughter of Babylon. For thus said the LORD of hosts, after his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye: ‘Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the LORD of hosts has sent me. Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD. And many nations shall join themselves to the LORD in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you. And the LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem.’ Be silent, all flesh, before the LORD, for he has roused himself from his holy dwelling.” (Zechariah 2)

New Testament Reading: Luke 18:1-8

“And he told them a parable to the effect that they ought always to pray and not lose heart. He said, ‘In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’ And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?’” (Luke 18:1–8)

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

Introduction

What we find here in Luke 18:1-8 is a parable—an earthy story told to convey spiritual truths. But before Luke reports the parable Jesus told, he informs us of its meaning or purpose. In verse 1 Luke says, “And he [that is, Jesus] told them [that is, Jesus’ disciples] a parable to the effect that they ought always to pray and not lose heart.” This makes the interpretation and application of this parable very easy. Why did Jesus tell this parable? Luke tells us that Jesus wanted to move his disciples to be constant in prayer and resolute in their hearts. 

When Luke says that Christ wants his disciples “always to pray”, he does not mean that disciples of Jesus are to do nothing but pray. To think that Christ here calls his disciples to do nothing but pray, that is to say, to spend all of their time in their prayer closet, if you will, and in private prayer, would flatly contradict other passages of Scripture. There are many things for disciples of Jesus to do besides spend time in private prayer. For example, Christians are to be diligent in their work and in the management of their homes. Christians are to provide for their own needs and look out for the needs of others. And though it is true that pastors or elders are to devote themselves to prayer, they have many other responsibilities within the church. Pastors must study, preach, counsel, and oversee the government of Christ’s church. When Luke says that Christ wants his disciples “always to pray” he does not mean that prayer—that is, private and focused prayer—is the only thing disciples of Jesus are to do. No, but our prayer is to be regular and constant. Disciples of Jesus must regularly pray privately in a concentrated way. Private prayer should be daily. Disciples of Jesus should also pray with others regularly. And disciples of Jesus should also pray throughout the day as they go about the work that God has called them to do. The Christian life is to be one of constant and ongoing communion with God through Christ the Son and by the Spirit. And it is through prayer that we commune with God most intimately. 

When Luke tells us that Christ told this parable so that his disciples would always pray and not lose heart, many things are implied. 

First of all, it is implied that disciples of Jesus will sometimes be tempted to lose heart. Why is this? We do not have to go far from this text to find the reason. We must simply remember what Christ revealed about how things will be in the world when he returns. In the passage immediately preceding this one, Christ said, “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— so will it be on the day when the Son of Man is revealed” (Luke 17:26–30). Christ is very clear. The last days (which began at Christ’s resurrection and ascension and will culminate with his return) will be similar to the days of Noah prior to the flood and the days of Lot prior to the destruction of Sodom and Gomorrah. And what were those days like? The righteous were few in number and they lived in the midst of a wicked and perverse culture. Peter reflects on the situation that Lot was in when he says, “for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard” (2 Peter 2:8). Just as Noah and Lot were certainly tempted to lose heart as they lived in the midst of twisted and perverse cultures, being ridiculed by those around them for their faithfulness to God, so too, disciples of Jesus will sometimes be tempted to lose heart. They will be tempted to grow discouraged by the wickedness around them, the relatively small number of faithful men and women, and whatever persecution, trials, and tribulations they endure in these last days. When Christ told this parable to the “effect that [his disciples] ought always to pray and not lose heart”, it was implied that his disciples would sometimes be tempted to be discouraged, inwardly conflicted, and to loose heart. 

Secondly, when Luke tells us that Christ told this parable so that his disciples would always pray and not lose heart, it is implied that one of the greatest remedies to a discouraged, conflicted, or faint heart, is prayer. I say that this is one of the greatest remedies because there are other remedies besides prayer. Meditation on God’s Holy Word is also a great remedy for a discouraged and conflicted heart. God’s Word enables believers to regain an eternal perspective as they sojourn in this fallen world. Corporate worship is also a great remedy for discouraged Christ-followers. When Christians assemble in Jesus’ name to hear his word read and preached, pray together, observe the Lord’s Supper, and fellowship with one another, their eyes will be directed up from this earth and to heaven. Their hearts will be strengthened and filled with peace. Personal prayer is not the only remedy for a discouraged and conflicted heart, but it is a great one.  

Dear brothers and sisters, how is it with your heart today? Are you conflicted inwardly concerning the difficulties of this life? Are you discouraged by the wickedness in the world around you? Christ’s will for us is that we not lose heart, and so he calls his people to persist in prayer.  

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The Parable of the Persistent Widow

Let us now consider the parable that Christ told. Traditionally, it is called the Parable Of The Persistent Widow. This parable grabs the attention of the hearer because in this story God is represented by a human judge who is unrighteous and coldhearted.  

Look with me at verse 2: “He said, ‘In a certain city there was a judge who neither feared God nor respected man’” (Luke 18:2). In Old Testament times up through Jesus’ day, judges would be appointed to serve and to administer justice in cities throughout Israel. Jerusalem was the capital city. There, a group of 70 judges served. In smaller towns, a smaller group of judges would be appointed. Typically, judges would not serve alone. But in some very small cities, and under certain circumstances, a single judge might serve alone. That is the case here in this parable. 

According to Jewish literature, “The qualifications of one to be a judge, even of the bench of three, were these; ‘wisdom, meekness (or modesty), and fear, (i. e. of God,) and hatred of mammon (or

money), love of truth, and to have the love of men, and to be masters of a good name (or to be of

good report)’” (see John Gill’s Commentary on Luke 18:2). As you can see, the judge in the text came far short of these qualifications. He did not fear God and neither did he respect man. Therefore, according to Jewish law, he was not qualified to serve as a judge, not even in a small town in a far-off place. As John Gill says, “Since he was destitute of the fear of Cod; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such [a] one is very unfit to be a judge, for he cannot be thought to have any regard to his conscience, or his credit, and so not to justice and equity” (see John Gill’s Commentary on Luke 18:2). 

Jesus goes on in this parable to introduce us to a widow who someone was mistreating. Look at verse 3: “And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary’” (Luke 18:3). Widows were very vulnerable in Jesus’ day, as they can sometimes be today. Of all the people in society, widows are to be especially looked after and protected. Do not forget what James 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” (James 1:27). Not only is it our religious duty to look after widows, it is a civic duty as well. This widow was being treated unjustly, and so she “kept coming” to this judge seeking relief, protection, and justice. The words, “kept coming”, indicate that she was being neglected by this judge.

In verse 4 Jesus tells us that “For a while [the judge] refused [help her], but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming’” (Luke 18:4-5). So then, the judge finally gave the widow the justice she deserved. This means he helped her and protected her from her advisory, just as he was supposed to do. But notice carefully his motivation. He did not do this because he feared God and wished to do what was right in his eyes. And neither did he give her justice because he cared for her as a human being. He gave her justice so that she would stop bothering him with her persistent coming. The judge did the right thing but for the wrong reason. And what finally moved him to take action? The widows’ persistence.    

As I have said, the unrighteous and unloving judge represents God in this parable. And who does the widow represent except God’s people, that is to say, God’s elect who are united to Christ by faith in every age? 

It is not difficult to see why Christ chose to use a widow in this parable to represent his people. Just as this widow was alone, vulnerable, and mistreated in the world, so too, disciples of Jesus will sometimes be alone, vulnerable, and mistreated. The lesson learned from the widow is persistence and patience in asking. Just as the widow persistently approached the judge and asked for justice to be served, so too, those who belong to Christ are to be persistent and patient in prayer when facing adversity. The widow did not lose heart! And neither should we lose heart! 

It is a little more difficult (at least at first) to understand why Christ would use an unrighteous and loveless judge to represent God in this story. It makes perfect sense that Christ would use a judge to represent God, for God is indeed the judge of all the earth! But why would Christ use an unrighteous judge? Why would he not tell the story using a judge who was ready to hear from the widow and quick to defend her and meet her every need? I can think of two reasons. 

First of all, by telling the story in this way Christ connects with the real-life experience of his people. I would imagine that every Christian who has lived long enough to experience the difficulties, trials, and tribulations of this life, will know what it is like to cry out to God in prayer and to feel as if he does not hear or care. 

Secondly, and more importantly, Christ tells the story in this way to make the point that God is not like this unrighteous and unloving judge. Though it may seem to us as if God does not hear or that he is unwilling to help us in our need, it is simply not true. In this parable, the unrighteous and unloving judge represents God so that God may be compared and contrasted with him. 

Look with me at verse 6: “And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?’” (Luke 18:6–8).

There are a number of observations to make about these verses. 

First of all, it is clear that Christ intends for us to compare and contrast the unrighteous and unloving judge with God, who is “infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.” “And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night?” The answer is, of course, he will! And then Christ asks, “Will he delay long over them?” The answer is, no he will not. The unrighteous judge and God are to be compared and contrasted.

Secondly, it is particularly the motivation of the unrighteous judge and of God that are meant to be compared and contrasted. What do this judge and God have in common? They both bring justice to those under their care in due time. How do they differ? They differ in their motivation.  The unrighteous judge was moved to finally rescue and defend the widow because he was annoyed with her. The widow was so persistent in coming to him that she finally wore him down. But God does not act because his people annoy him or wear him down with their persistent prayers. No, he acts to rescue and defend them because he has determined to set his love on his people in Christ Jesus. This is what Christ means when he says, “And will not God give justice to his elect, who cry to him day and night?” (Luke 18:7). 

The word “elect” reminds us that those who are united to Christ by faith were chosen by God in eternity. The Scriptures plainly teach that all who are effectually called by God’s Word and Spirit, to turn from their sins and place their faith in Christ, are enabled to do so because God decided to set his love upon them in eternity. These were chosen in Christ “before the foundation of the world, that [they] should be holy and blameless before him. In love he predestined [them] for adoption to himself as sons through Jesus Christ, according to the purpose of his will…” (Ephesians 1:4-5). When Christ refers to his followers as God’s elect, saying, “And will not God give justice to his elect, who cry to him day and night?” (Luke 18:7), it is meant to remind us that God is moved to act for the good of his people, not by anything external to himself  (i.e. our persistent prayers), but by his own love bestowed upon his people according to the most wise and holy counsel of his own will.

Dear brothers and sisters, when you persistently come to God in prayer you must not view yourself as the widow of this parable or as God as the judge in his parable. When you pray to God, you must not view yourself as an annoyance to him or that if you  that of yourself as  and think that if you  who must nag

Thirdly, the speed of the unrighteous judge and of God are to be compared and contrasted as well. The unrighteous judge delayed. He was slow to act in coming to the defense of the widow in need. But God does not delay in coming to the defense of his people. This is true in a number of ways:

One, God perpetually defends his people while keeping the wicked under punishment until the day of judgement. This truth was expressed in the prophesy of Zechariah 2. The prophet spoke of God’s people, saying, “for he who touches you touches the apple of his eye”. And this is what Peter describes in 2 Peter 2:9-10. After reflecting on the way in which the Lord preserved Lot while judging the sinners of Sodom, Peter said, “then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment…” (2 Peter 2:9–10). 

Two, even in those instances where the righteous suffer persecution, or even death, at the hands of the ungodly, the Lord is not idle. He is an ever present help in our time of need. He stands with his people in the fire. He works salvation for those who are his while the wicked store up 

Three, the Lord will one day return to judge the living and the dead and to rescue those who are his for all eternity. “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:8–10).

To those who are weak in faith or unbelieving it might seem as if God is like this unrighteous and loveless judge—one who does not hear the crys of his people, or who delays when he hears them. But Christ is hear teaching us that God is not like this. He hears the cries of his people and he is always near to them in their distress.   

The last thing Christ says is, “Nevertheless, when the Son of Man comes, will he find faith on earth?” This clearly has reference to the second coming of Christ. When Christ returns, will he find faith on the earth? But it can also have reference to his coming to rescue his people and to poor out partial and restrained judgements before the time of the end. Think of how the Lord came to rescue Noah and has family and to judge the wicked with the flood. Think of the rescue of Lot and his family and his destruction of Sodom and Gomorrah. Think of the destruction that came upon Jerusalem in the year 70 AD and he deliverance that was worked for many who were disciples of Christ. When the son of man comes (to rescue and judge partially in these last days, or to rescue and to judge fully on the last day) will he find faith on the earth? 

The question is meant to promote persistence in prayer, resoluteness of heart, and perseverance in the faith. Will Christ find faith on the earth when he returns to judge and make all things new. The answer must be yes. Christ will return to rescue his people on earth and to judge the ungodly. The Scriptures  plainly teach that those alive at the time of Christ’s second coming will be caught up to be with the Lord in the air (see 1 Thessalonians 4:17). How many faithful men and women will be alive when Christ returns? The Scriptures do not say. Based upon what Christ said in the previous passage—“Just as it was in the days of Noah, so will it be in the days of the Son of Man… Likewise, just as it was in the days of Lot… so will it be on the day when the Son of Man is revealed” (Luke 17:26–30), I believe that the number of God’s elect will be relatively few when compared with the population of the earth. Christ will come to rescue his people from every tongue, tribe, and nation. Their total number may in fact be very great. But when compared with the population of the earth, their experience will seem to be like that of Noah and Lot, whose righteous souls were over the lawless deeds that they saw and heard. But we must never forget, “the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment…” (2 Peter 2:8–9).

*****

Conclusion

You know, on Monday I was out getting some exercise in the morning. I enjoy mountain biking up at Simpson Park, and that is what I was doing. I find that I get some really good thinking done while on my bike. And as I rode, I thought, I need to deliver a sermon—perhaps a topic sermon—exhorting the members of the church to be strong and resolute in their hearts and minds. Stated negatively, I need to warn against having a conflicted heart. James 1:5-8 was rattling around in my brain: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” (James 1:5–8). To have a conflicted, unsure, doubtful mind is not good, brothers and sisters. It will have a terrible effect on you mentally, emotionally, and even physically.  

But then I sat down in my office and began to consider this text in Luke. “And he told them a parable to the effect that they ought always to pray and not lose heart”, Luke says. It’s funny how the Lord works. This is simply another way of stating the concern that was on my mind and heart an hour or so earlier. 

Dear brothers and sisters, do not be conflicted. Do not be tossed to and fro by storms of this life as if you were a wave of the sea. Be resolute in Christ Jesus. Do not lose heart.  

“Rejoice in hope, be patient in tribulation, be constant in prayer.” (Romans 12:12)

“Continue steadfastly in prayer, being watchful in it with thanksgiving.” (Colossians 4:2)

“Pray without ceasing,” the Apostles says (1 Thessalonians 5:17).

I trust that it is was because the Apostle prayed without ceasing that he was able to say things like this:

“Therefore, having this ministry by the mercy of God, we do not lose heart.” (2 Corinthians 4:1)

“So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.” (2 Corinthians 4:16)

“And let us not grow weary of doing good, for in due season we will reap, if we do not give up.” (Galatians 6:9)