Baptist Catechism 45

 Question 45:  What did God at first reveal to man for the rule of his obedience?

Answer: The rule which God at first revealed to man for his obedience, was the moral law. (Rom. 2:14,15; 5:13,14)

Scripture Reading: Romans 2:12–16

“For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.” (Romans 2:12–16, ESV)

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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

Please remember that we are just beginning to consider a new section of our catechism which teaches us all about God’s law. 

We considered the first question of this section last week. Question 44 asked, “What is the duty which God requireth of man?” That was a very natural question to ask given that we have just considered what will happen to the righteous and what will happen to the wicked at death and on the day of judgement. This is a natural question because after hearing of the very different destinies of the righteous and the wicked — the righteous will go to heaven, and the wicked to hell — most people will want to know, how is a person made righteous, then? Or to use the language of Baptist Catechism 44, “What is the duty which God requireth of man?” Stated in yet another way, what does God want from me? What is required of me to stand before him righteous so that I may go to heaven, and not hell?

I can’t help but jump way ahead in the catechism to get to the full and final answer to that question. Question 90 will return to this issue. The question is stated a little differently there, but essentially it is the same. “What doth God require of us, that we may escape His wrath and curse, due to us for sin?”

The answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicated to us the benefits of redemption.” So how will we stand righteous before God on the last day so that we go to heaven and not hell? We must turn from our sins and trust in Jesus. 

So why does our catechism take so long to say this? Why not just say it in question 44? “What is the duty which God requireth of man?” Answer: Believe in Jesus! Why such a long consideration of God’s law? The answer is that it is God’s law that enables us to see our need for Jesus. It is God’s law that the Spirit of God uses to convince us of our sin and misery. It is God law that reveals to us that we are indeed under God’s curse and deserving of his judgement. God’s law serves other purposes too, but one of the main things it does is open our eyes to the reality of our sin. 

Think about it. If you were to walk up to a stranger on the street and say, if you wish to be saved and to go to heaven you must believe in Jesus, they would likely wonder why? They would probably ask, saved from what?  It is God’s moral law which enables us to answer that question. To stand righteous before God we must keep his moral law perfectly and perpetually. But as we consider God’s law all should recognize that we have violated it over and over again in thought, word, and deed. We are not righteous, therefore. To the contrary, we are by nature wicked and deserving of God’s judgement. And this is what Christ came to save us from. This is why we must believe upon him for life everlasting.

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Catechism Explained

When you hear the words, “God’s law” you probably think of the Ten Commandments. And we will soon consider the Ten Commands with care. But you would do well to notice that we do not immediately speak of the Ten Commandments. No, before we talk about the Ten Commandments we must speak of God’s moral law. 

Question 44: “What is the duty which God requireth of man?”

Answer: The duty which God requireth of man, is obedience to His revealed will. 

 Question 45:  What did God at first reveal to man for the rule of his obedience?

Answer: The rule which God at first revealed to man for his obedience, was the moral law. (Rom. 2:14,15; 5:13,14)

Before the Ten Commandments were given, the moral law was revealed. This is very, very important.

When were the Ten Commandments given? They were to the nation of Israel through Moses after God rescued them from bondage in Egypt. That happened about 1,600 years before Jesus Christ was born. But notice that — that was a long, long time after Adam and Eve fell into sin. So, for thousands upon thousands of years men and  women lived in this world without the Ten Commandments as we know them. And in fact, even after the Ten Commandments were given to Israel through Moses, the vast majority of the population of the earth had never heard of them. The printing press, the internet, and Twitter are all relatively modern inventions when compared to the long history of the human race.

So let me ask you this: has the vast majority of the human race lived without access to God’s law? Has the majority of the human population lived not knowing what it is that God requires of them? If we strictly equate God’s law with the Ten Commandments then we must admit that this is the case, for the Ten Commandments were not revealed to Moses until about 3,600 years ago. And even then, they were known mainly to the Hebrew people. 

But this would be a terrible mistake. The truth is this: Every human who has ever lived has had access to God’s moral law. And when we come to the Ten Commandments, as we call them, we learn that this moral law (which is available to all) is summarized in them.  

Again, consider question 45:  What did God at first reveal to man for the rule of his obedience?

The word’s “at first” are significant. What was the first thing that God gave to man so that he might know what God requires of him? Notice the answer is not the Ten Commandments, but rather, the moral law.

And notice that the question does not ask what did God at first reveal to the Israelites, or to the church, for the rule of his obedience? No, question 45 asks, “what did God at first reveal to man” — that is to say, to mankind.

And “rule of obedience” means standard for obedience. 

And here we are learning this vitaly impotinat truth. I am not exaggerating, brothers and sisters. This truth is very, very important. So much true doctrine depends upon this truth. “The rule which God at first revealed to man for his obedience, was the moral law.” (Rom. 2:14,15; 5:13,14)

So, let me ask three simple questions. One, when was this moral law revealed? We know when the Ten Commandments were revealed. But when was this moral law revealed. Two, to whom was it revealed? And three, what is it? What does it say?

You will notice that our catechism lists Romans 2:14-15 and Romans 5:13-14 as support texts for this question. I read from Romans 2 at the start of the sermon, but Romans 5 is also very important, and so I will draw upon both of them to answer these three questions.

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Romans 2:12–16; Romans 5:12-14

One, when was this moral law revealed?

Answer: It was revealed at the time of creation. 

Indeed, that seems to be the point of Romans 5:12 and following. There we read,  “Therefore, just as sin came into the world through one man [Adam], and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come” (Romans 5:12–14, ESV).

Notice Paul’s logic. 

He notes that sin was in the world before the law was given. This is clearly a reference to the law of Moses, as the rest of the passage will confirm. Indeed, we know from the narrative of Genesis that there was a lot of sin in the world from the time of Adam to the time of Moses. It was in that time that the world grew so corrupt that God judges the world with the flood waters. And it was also in that time that God judges Sodom and Gomorah for their great wickedness. These are just two examples, but they demonstrate that “sin indeed was in the world before the law [of Moses] was given.”

But then Paul says, “but sin is not counted where there is no law.” What does he mean? He is simply saying that if there is no law, there cannot be sin, for sin is a violation of the law of God. To sin is to miss the mark. But to miss the mark, there must be a mark. The mark is God’s revealed will. The mark is God’s law.  

So how could it be that there was sin in the world — sin which God judged! — in that long stretch of time between Adam and the giving of God’s law to Moses? Answer: God’s moral law was revealed at creation.  This is why Paul says, “Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come” (Romans 5:12–14, ESV). Death reigned in that time between Adam and Moses because the guilt of Adam’s sin was imputed, and the corrupted nature was conveyed to all mankind. And these who descended from Adam did they themselves sin, for they violated God’s moral law in though, word and deed. 

When was this moral law revealed? It was revealed at the time of creation. 

Two, to whom was it revealed?

Answer: To Adam and Eve and all of their descendants. Stated differently, to all humans — to all who are made in the image of God.

The Romans 2 passage is particularly helpful here. Just like in Romans 5 Paul uses the word “law” in two ways. Sometimes he means the law of Moses. And sometimes he means the moral law. The context makes it clear. In verse 12 he says, “For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.” (Romans 2:12–16, ESV)

Were you able to follow Paul’s thinking here? He is teaching that Gentiles (non Hebrews) have sinned and they will perish for their sins even though they did not know the law of Moses. And the same is true for the Hebrews who were under the law [of Moses]. They too have sinned and will perish for their sin (they will not be saved by the law of Moses for they have broken it). But the question is this, how will God judge those who did not know the law of Moses? Hope will he hold them accountable for missing a mark that they could not see? His answer is very simple. Though the Gentiles do not have the law [of Moses], they “by nature do what the law requires”. What does he mean? Well, perhaps you have noticed that it is not only those who have the Ten Comandmenst who know that a God is to be worshipped, that days are to be regarded as holy, that fathers and mothers are to be honored that murder, theft and lying are evil things, etc. Where does this law (this standard) come from, if not from the law of Moses? Paul answers: “they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts…”

And there it is. The Ten Commandments were delivered to Israel after the Exodus. They were written by the finger of God on stone. But God’s moral law was given long before that. He wrote it on the heart of man at the time of creation. Every human — every image bearer — has God’s moral law written upon his heart. Even those who do not know the Ten Commandments know when they have done right and they know when they have done wrong (though they may seek to suppress this truth in unrighteousness — See Romans 1). God will judge them on the last day, and this moral law written on their hearts will be the standard by which they are judged. 

Three, and very briefly, what is the moral law? Answer: It is the law written on the hearts of men and women at the time of creation which reveals to them that they are to love God with all their heart, soul, mind, and strength, and they are to love their neighbor as themselves. Stated differently, the moral law is summarized in the Ten Commandments. We cannot say that the moral law is identical to the Ten Commandments, for there are some things in the Ten Commandments that are specific to Old Covenant Israel. But the two laws are intimately related. The Ten Commandments do contain the moral law which was written on Adam’s heart at creation.  

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Conclusion

This sermon is running a bit long for an evening sermon, and so I would like to conclude by making just a few suggestions for further reflection in an attempt to show why this doctrine matters.

One, if it is true that God’s moral law is written on the heart of all men, then it is here that we may find common ground with those who do not believe regarding questions of right and wrong, and matters of justice. We may use the scriptures too! But here I am simply observing that it is not only the Christian who has access to moral absolutes. Even the non-Christian who does not have the scriptures or who rejects the scriptures knows the difference between right and wrong, justice and injustice, even if they have suppressed and twisted the truth within their own heart. We should appeal to God’s moral (or natural) law when seeking common ground with our non-believing neighbors.  

Two, there are some Christians who think that if a person has not heard the gospel then God will not hold him guilty on the day of judgment. Have you encountered this position? What about the person living in a remote village in the jungle where the gospel has never been preached? Will God judge that one on the last day? Brothers and sisters, the scriptures are so very clear about this. Men and women are not judged based upon whether or not they have heard the gospel, but based upon whether or not they have sinned. The question is not, have they heard the gospel? Rather, have they received God’s law? The answer is yes. The Hebrews and the Chrisdtains have God’s written law. Those who do not have the scriptures have God’s law written on their hearts. “All have sinned and fall short of the glory of God” (Romans 3:23, ESV). And “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV).

Three, consider that one of things which God does for us in regeneration is write this law upon our hearts and make us willing and able to obey it. The moral law is written upon the hearts of all men, but what is the trouble. In sin, we suppress and distort the truth of God’s law. And in sin our hearts are hard to God’s law — in our natural state we hate God’s law; we war against it; we are eager to disregard it. But in regeneration the Spirit engraves this law anew and afresh upon our hearts and makes us willing and able to obey it. 

The Lord spoke of this through Jeremiah the prophet when as he revealed the glories of the coming New Covenant, saying, “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” (Jeremiah 31:31–33, ESV). 

And the Lord spoke through Ezekiel also, saying,  “I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” (Ezekiel 36:24–27, ESV)

Brothers and sisters, may we grow in our love for God’s moral law. The law written on the heart of man at creation, the law revealed to Israel through Moses and summarized in those Ten Commandments, and the law that has been graciously engraven upon our hearts through the regenerating work of the Holy Spirit, to make us willing and able to obey him in thought, word, and deed. 

Old Testament Reading: Psalm 84

“TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. A PSALM OF THE SONS OF KORAH. How lovely is your dwelling place, O LORD of hosts! My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God. Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O LORD of hosts, my King and my God. Blessed are those who dwell in your house, ever singing your praise! Selah Blessed are those whose strength is in you, in whose heart are the highways to Zion. As they go through the Valley of Baca they make it a place of springs; the early rain also covers it with pools. They go from strength to strength; each one appears before God in Zion. O LORD God of hosts, hear my prayer; give ear, O God of Jacob! Selah Behold our shield, O God; look on the face of your anointed! For a day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness. For the LORD God is a sun and shield; the LORD bestows favor and honor. No good thing does he withhold from those who walk uprightly. O LORD of hosts, blessed is the one who trusts in you!” (Psalm 84, ESV)

Sermon Text: 1 Timothy 3:14-16

“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” (1 Timothy 3:14–16, ESV)

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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

The passage that we are considering today should sound very familiar to you. I have quoted it many times in this sermon series in an attempt to keep Paul’s purpose for writing to Timothy in view. He wrote so that Timothy — and through his leadership, the church in Ephesus — would “know how one ought to behave in the household of God.” As I have said many times now, Paul was concerned that the church be kept in good order. This passage that we are considering today is indeed central to Paul’s letter to Timothy. Here, at the midway point of his epistle, the apostle states his purpose for writing. Today we have the opportunity to consider this passage in detail. So let us now lake it line by line. 

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So That You May Know How One Ought To Behave

In verse 14 Paul says, “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God.”

I will not spend too much time on the words, “I hope to come to you soon”, for they are not central to the main point of this passage. But they do provide some insight into Paul’s situation and desires. I cannot help but note Paul’s deep love and concern for the churches. In this case, he was writing to Timothy who was ministering in Ephesus. But we know that Paul was deeply concerned for all the churches. He wrote many letters to many different churches and to their leaders. He traveled extensively to minister to them at a great risk to himself. Truly, all of his energies were devoted to the building up of the universal church of Christ  through the establishment and strengthening of local congregations. The words, “I hope to come to you soon” may not strike us as terribly impressive. But do not forget how difficult travel was in those days. And do not forget the trouble that Paul was in with the Roman government on account of his missionary activity. It would have been far easier for Paul to merely write letters or to send messengers, but he was eager to go to Timothy and to Ephesus to see to it that that congregation be strengthened. 

Brothers and sisters, there are no apostles in the church today. And not all are called to the work of the ministry as Paul and Timothy were. But all Christians should, like Paul, be eager to see not only their own local church, but all true churches, thrive for the good of the saints and the glory of God. When you read the pages of the New Testament you cannot help but notice the interconnectedness of the churches of Christ. In our day and age, and in our tradition which does rightly emphasize the autonomy of each local church, it is common for churches to think only of themselves and to forget the universal church which is manifest in many other local congregations spread throughout the world. Brothers and sisters, we must not forget about other churches. We should be faithful to pray for other churches and to assist them when it is within our power to do so. And this is why we have rejected independency and believe in associationalism. Associationalism refers to the meaningful and substantial interconnection of local churches. Our confessions speak of associationalism when it says in 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.” Brothers and sisters, we are committed to this ideal. Let us be sure to follow through on our confessional commitments and to imitate what we see modeled in the pages of Holy Scripture, that is, concern for and cooperation with other true churches of Christ.

 “I hope to come to you soon”, Paul wrote to Timothy, “but I am writing these things to you so that, if I delay…” Paul knew well what every Chrtsian should know, that “The heart of man plans his way, but the LORD establishes his steps” (Proverbs 16:9, ESV). These matters that Paul wished to communicate to Timothy were so important to the wellbeing of the church in Ephesus that Paul decided to write to ensure that the instructions would be received in time. 

And why did he write?  So that Timothy (and through his leadership, every member of the church in Ephesus) would “know how one ought to behave in the household of God.” This was his purpose — to encourage Timothy to set the church in Ephesus in order. 

“Household” might also be translated as “house”. If when you hear “household of God” or “house of God” you think of a church building, then you are on the wrong track. Paul is not giving instructions for proper behavior within the chapel, if you will. Instead, he is giving instructions for proper behavior within God’s family. This is what he means by “house” or “household”. If you are a member of God’s family, this is how you should behave; this is how you should conduct yourself; this is how you should live. That was Paul’s concern. To see God’s household, which is not made of brick and mortar, but of the souls of the redeemed, set in good and proper order.  

We all have expectations for our children, don’t we? We expect them to represent our family name in a particular way no matter where they are. They are to bring honor to the family, and not shame. And more than this we expect our children to behave in a way that fits the situation they are in. They are to bring honor to the family name always, no matter what the situation may be. But our children should also know how to behave in different settings. When they are at school they are to be quiet and attentive. When they are at home they may be more relaxed. When they are at play they may be more rowdy. When they assemble with the church they are to be reverent, etc. 

When Paul says, “but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God…” he is concerned, in general, that all the members of God’s family behave in a way that is fitting for children of God always and everywhere. And in particular, he is concerned that the members of God’s family behave in a way that is fitting when they assemble together as the church. Stated differently, it is so very important that God’s children live in a way that is fitting both when they are scattered and when they are assembled. When we leave this place and are scattered to our homes, our workplaces, our schools, and into the community, we must remember that we bear God’s name. We are known as Christains (or at least we should be). And we are to represent the family name with honor in thought, word, and deed. And when we assemble together as the church of God we must behave in a way that is fitting. God’s household is to be properly ordered. God’s house is to be kept holy. In God’s house the truth is to be promoted and protected. Paul is concerned that the family of God behaves in a way that is fitting always and everywhere, but in particular he is concerned that God’s family knows how to behave when they assemble together as the household of God. 

Brothers and sisters, the key to knowing how you ought to behave in any given situation or setting is to first know the nature and purpose of the organization you are a part of. How should parents behave within the family? What should they devote their time to? What activities must they engage in? What attitude should they have? It will be difficult to know if they do not first understand the nature and purpose of the family! But if husbands and wives, parents and children, have a clear view of the nature and purpose of the family, they will know how to act in that realm. 

Paul wrote to Timothy so that he, along with all of the offices and members in the church in Ephesus, would “know how one ought to behave in the household of God”. His letter is filled with specific instructions. For example, Timothy is to combat false teaching. Men and women are to pray lifting holy hands to the Lord. And officers are to be appointed who meet certain qualifications. These are some of the specific instructions that the apostle has already provided. But here in this passage he seeks to open our eyes to the nature and purpose of the church. How are we to behave in the church? What are we to do? How are we to be ordered? Well, though many specifical things can be said, we must also understand what the church is if we are to act in a way that is fitting. What is the church? What is her purpose? 

Paul provides us with three descriptions of the church. One, the church is the household of God. Two, the church is the church of the living God. And three, the church is a pillar and buttress of the truth. 

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In The Household Of God

First of all, the apostle refers to the church as the “household of God”. What a beautifully warm  description of the church! The church — the church in Ephesus, this local church, and every other true congregation — is the household of God.

This description of the church  fits quite naturally with the many other biblical doctrines. Take for example Paul’s teaching regarding adoption. In his letter to the Ephesians he taught that God the Father “predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.” (Ephesians 1:5–6, ESV). If you are “in the Beloved” — that is, if you are united to Christ by faith — then you are adopted sons. You have God as Father. Those who have believed upon Christ with you are rightly called brothers and sisters. You have gained a family in Christ Jesus. It is no wonder, then, that Paul refers to the church as the “household of God”. The church is a spiritual family. And this is more than a metaphor. It is in fact a spiritual reality.  

I wonder if you can see how knowing what the church is enables us to know how we are to behave as members of the church?

Imagine that Paul had described the church differently. What if he had written these words: “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the…” school of God? Now granted, the church is like a school in some ways. For example, teaching is to take place within the church. But the church is more than a school. It is a family. And so in the church we should not only expect instruction and learning to take place, but to have close relationships, to help one another through times of personal difficulty, to establish deep bonds not easily broken, and to have leaders who not only teach but truly care, to name just a few things. 

To make just one connection between what Paul says concerning the nature of the church and the instructions he gives concerning behavior in the church I will remind you of one of the qualifications that Paul laid down for overseers, or elders. In 1 Timothy 3:4 we learned that an overseer “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5, ESV). It is because the church is the household of God (this is her nature — this is what she is) that we must appoint overseers who have demonstrated the ability to manage their own households, for they will need to, not only teach, but to care for God’s church. Stated differently, given the nature of the church, an overseer will need to act more like a father than a professor. And the members of the church will need to act like brothers and sisters rather than fellow students.  

I wonder if you would be willing to reflect more upon this idea that the church is the household of God later today? Ask yourself, if the church is God’s household then what does that mean for the officers and members? How should we view one another? What attitude should the members have towards one another? What kind of relationships should we seek to establish and maintain? 

And yes, I do realize that the words family, household, father, brother and sister, will mean different things to different people depending upon their life experiences. For many these words do not produce thoughts of love, faithfulness, nurture, warmth, and protection, but of things contrary to these. If this is true for you, then you must work doubly hard in Christ to first learn what a physical household ought to be, and then to consider what God’s household is called to be. Both things may be learned from God’s word, and through the observation of good examples in the church today.    

The church is called the “household of God” because the church is God’s family. God is our heavenly Father. He has reconciled us to himself through faith in his Son. We were once children of wrath, but now we are his beloved children. He has graciously adopted us as his own. He has set his name upon us. In Christ we are brothers and sisters dwelling together in God’s spiritual house. In God’s house there is to be order. In God’s house there is to be love. In God’s house there is to be nurture and admonition.

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The Church Of The Living God

Secondly, the apostle refers to the church as “the church of the living God.” And with this little phrase he reminds us of who we belong to, of who gives us life, and of who it is that dwells in our midst. The church — the church in Ephesus, this local church, and every other true congregation — is a church of the living God.

When Paul calls the church “the church of the living God” he reminds us of who we belong to.The church is God’s church.  We belong to God, the living God. 

Our God is different from the gods of the nations for our God is the living God. He is alive. The gods of the nations are not alive. They are dead, dumb, deaf and mute. They are the product of men. Men fashion idols with their hands. They form gods for themselves in their minds. But our God is alive. We have not made him, but he has made us. We have not formed him in our imaginations, but have received his word, wherein he graciously reveals himself to us. 

And our God is called “the living God” because he has life within himself. The life that is in God is not derived from any other source. The life that we have is acquired life. We would not exist were it not for our mother and father, the support we have received from them and others, and the sustenance that we glean from the natural world. All of these things God has made.  He is the source of all life — we are alive because he has made us live — but the life that is in him is his alone. He acquired it from no one else just as our confession so beautifully says in 2.2: God, “having all life, glory, goodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone fountain of all being, of whom, through whom, and to whom are all things…”

Our God is the living God, and the church belongs to him. 

When Paul calls the church “the church of the living God” he also reminds us of who it is that gives us life. God, the living God, gives us life. He has given us physical life. And he is also the one who has given us spiritual life. As Paul says in his letter to the Colossians, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Colossians 2:13–14, ESV). This spiritual life that is ours in Christ Jesus is eternal life. 

When Paul calls the church “the church of the living God” he also reminds us of who it is that dwells in the midst of us. This, I think, is Paul’s central concern. He wishes to remind us of who we belong to, of who gives us life, and of who it is that dwells in our midst. The living God dwells in the midst of his churches. 

At the beginning of the sermon I read from Psalm 84. In that Psalm the sons of Korah tell of how wonderful it is to dwell in the temple of God and in God’s presence, saying, “How lovely is your dwelling place, O LORD of hosts! My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God…”  Notice the phrase, “to the living God”.

I could have also read Psalm 42, where a similar theme is found. “As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God…” (Psalm 42:1–2, ESV). And in verse 4: “These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival” (Psalm 42:4, ESV). So you see, both Psalm 84 and 42 speak of God as “the living God” and of  the blessing of dwelling in the presence of the living God in his temple, or house. 

Certainly the apostle had these Psalms in mind when he spoke of the church as the “household of God” and the “church of the living God”. This is temple language, friends. He is reminding us of who it is that dwells in the midst of the churches. It is the living God who dwells in the midst of us. He is a great comfort to his people in times of plenty and in times of want, in times of peace and in times of distress. 

This corresponds to what Paul teaches elsewhere regarding the church as the temple of God under this New Covenant era. To the Ephesians he said, “For [Christ] himself is our peace, who has made us [Jew and Gentile] both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:14–22, ESV).

The church is the temple of God. This is also what Paul taught to the Corinthian church, saying, “Do you not know that you [plural] are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)

If this truth regarding what the church is doesn’t inform our behavior, I don’t know what will. 

If the church is the temple of God — if the living God dwells in the midst of her — then we are to be holy, for God is holy. His temple must be kept holy and pure.  We are to approach the living God with reverence and awe. We are to lift holy hands to him in prayer. We are to take comfort and encouragement in his presence. 

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A Pillar And Buttress Of The Truth

Thirdly, the apostle calls the church “a pillar and buttress of the truth”. 

These are architectural terms being used as metaphors. In Solomon’s temple there were two main pillars named Jachin and Boaz, meaning “he shall establish” and “in it is strength” (see 1 Kings 7:15). Pillars are designed to hold things up in a beautiful way. Buttress means support or foundation. Here Paul uses this terminology to teach us that the church of the living God is designed to beautifully undergird and hold aloft God’s truth in word and in deed.  The church is “a pillar and buttress of the truth”.

If this is what the church is, this too will inform our behavior. For example, it is no wonder that Paul urged Timothy to “remain at Ephesus so that [he] may charge certain persons not to teach any different doctrine…” (1 Timothy 1:3, ESV). False teaching cannot be tolerated in the church. Why? Because God has designed the church to be a pillar and buttress of the truth. Later in the letter Paul gives Timothy these instructions: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). This behavior is fitting for a minister within Christ’s church. He is to faithfully read the scriptures, teach the scriptures, and exhort (which means to encourage and comfort) from the scriptures. Why? Because the church is a pillar and buttress of the truth. She is designed to undergird and hold aloft God’s truth in word and in deed so that all may see it.

And what truth is the church to hold aloft? Answer: God’s truth. The church is to preach and teach the truth of God’s word which has the gospel of Jesus Christ as its central message. In brief, the church is to preach and teach Christ crucified, risen, and ascended. 

Colossian 1:28 has functioned as a kind of mission statement for me as a preacher, and for the teaching ministry at Emmaus. There Paul writes, “Him [Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV). What are ministers of the word to proclaim? They are to proclaim Christ! That is a very succinct way of saying that the minster is to preach the scriptures showing Christ to be the central figure and fulfilment of them all.

Indeed, that is where Paul takes us in this passage. After calling the church “a pillar and buttress of the truth” he recites a hymn (or a saying) of the early church in order to summarize the church’s message. You will notice that this hymn (or saying) of the early church summarizes the church’s central message by telling of the work of Christ — first, the accomplishment of his work; second, the observation of his work; and third, the response to his work both in heaven and on earth. It is a beautiful little expression which Paul uses to summarize the truth which the church is to undergird and hold aloft.

In verse 16 we read, “Great indeed, we confess, is the mystery of godliness”. 

Notice that Paul calls the saying that follows a great (or marvelous) confession. “Great indeed, we confess, is the mystery of godliness”. The saying which follows is a brief, creed-like statement which summarizes the central teaching of the church. 

And Paul refers to this teaching as “the mystery of godliness”. A mystery in Paul is a truth that was once largely hidden but has now been revealed. Listen to how Paul uses the term “mystery” at the end of Romans, and you will see. “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen” (Romans 16:25–27, ESV). A “mystery” in Paul is the truth about Christ once concealed but now revealed.

The term translated as “godliness” means “religion” or  “appropriate beliefs and devout practice” ( Louw Nida, 530). In other words, in Christ God has now revealed to us most clearly what it is that we are to believe and how it is that we are to live. This truth is great. And this is the truth which the apostle, along with the early church, confessed with these words: 

“He was manifested in the flesh, 

vindicated by the Spirit, 

seen by angels, 

proclaimed among the nations, 

believed on in the world, 

taken up in glory.” (1 Timothy 3:16, ESV)

This saying of the early church briefly and with very broad brush strokes confesses the Christian faith. 

There is some debate as to the structure of this saying. I think it is best to divide it into three parts, with two lines per part. 

In each of the three sections, one line will emphasize a physical or earthly aspect of Christ’s work, the other will provide the spiritual or heavenly perspective.

And the progression of the three sections is this: first, we have a summary of the accomplishment of Christ’s work. Sercond, a summary of the observation of Christ’s work. And thirdly, a summary of the response to Christ’s work. 

The first two lines summarize  the accomplishment of the work of redemption in Christ’s life, death, burial and resurrection. 

The first line says, “he was manifested in the flesh.” The word manifest means to make visible. This speaks to the birth of Christ and the incarnation. Indeed, the eternal Son of God took on flesh to accomplish our redemption. He was born into the world. He lived in the flesh. He died in the flesh. How was our redemption accomplished? By Christ, who was and is God incarnate. We confess that “he was manifested in the flesh.”

The  second line says he was “vindicated by the Spirit”. Notice the shift from the physical to spiritual. “He was manifested in the flesh, vindicated by the Spirit.” When we think of the work of Christ we should always remember these two realms, the earthly and the heavenly, for they are intimately connected in Christ. Christ came to reconcile men on earth to our Father in heaven. He came to rescue us body and soul, and to conquer death – physical and spiritual. Christ overcame the world, and he defeated the powers of darkness in the spiritual realm. This little saying bounces from an earthly to a heavenly perspective to remind us that the work Christ has accomplished has impacted both realms. The phrase “vindicated by the Spirit” means that Christ was proven to be right and true by the Spirit of the living God. This is to remind us of all the miracles that Christ performed in his earthly ministry. These were worked by the power of the Spirit. These were signs that showed that he was who he claimed to be. And the phrase  “vindicated by the Spirit” does also point to the resurrection of Christ.  Christ was raised from the dead on the third day by the Spirit, this being the greatest vindication of all. 

The second describes the observation of Christ’s finished work in heaven and on earth. The first line of the second section says, “seen by angels”. The heavenly beings watched Christ finish the work of redemption through his life, death, burial and resurrection. And the second line of the second section says, “proclaimed among the nations”. The apostles along with other disciples of Christ observed the accomplishment of our redemption. They were witness to the resurrection. And they proclaimed Christ crucified and risen to the nations. The nations observed Christ’s finished work through their word. 

The third section of this confession describes the response to Christ’s finished work on earth and in heaven. The first line of the third section says that he was “believed on in the world”. How did the nations respond to the news of Christ’s finished work? Many received him. Many beloved upon his name. The second line of the third section says that he was “taken up in glory.” This refers to the ascension of Christ to the Father’s right hand. How did the heavenly realm respond to Christ’s finished work? They received him as the victorious one. He entered into glory and sat down on his heavenly throne, all authority in heaven and earth having been given unto him. 

Brothers and sisters, the church is a pillar and buttress of the truth. She is undergird and hold aloft the truth of the gospel of Jesus Christ. She is to proclaim the mystery of godliness. The Christ has come. He has accomplished our redemption through his life, death, burial, resurrection, and ascension. He has defeated the kingdom of darkness, sin, and death. And he reigns supreme. This is our confession. 

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Conclusion

How are we to behave in Christ’s church? How are we to act? What are we to devote ourselves to? Well, many specific things may be said in response to that question. But certainly we must understand what the church is if we are to know how to behave as members. Perhaps you have noticed how easy it  is for churches to grow distracted — to busy themselves with many things not commanded in the scriptures which do not correspond to the nature of the church. 

The church is the household of God.

The church is temple of the living God

The church is a pillar and buttress of the truth. 

Paul has and will continue to provide us with Specific instructions concerning proper behavior within Christ’s church. But it is possible to do what he commands in a mechanical. Understanding the nature of the church will help us to maintain a proper heart attitude and mindset as we seek to order the church according to God’s design.  

Baptist Catechism 44

Q. 44. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to His revealed will.

Scripture Reading: Ecclesiastes 12:13

“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” (Ecclesiastes 12:13, ESV)

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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

From time to time I like to take a step back from the catechism to consider where we have been and where we are going to gain a better appreciation for the doctrine that is being taught in a particular question and answer. 

Let us not forget that the catechism is seeking to teach the faith through the use of a series of questions and answers. The catechism does not teach everything the Bible teaches. Instead, it provides a summary of the core teachings of Holy Scripture. To say it differently, our catechism proclaims the gospel. 

We are considering question 44 this evening. In the previous questions we have learned about God and his holy word. We have considered the decrees of God, and the execution of his decrees in the works of creation and providence. We have learned about man, man’s fall into sin, and the miseries of man’s sin. We have also learned about God’s grace. He did not leave mankind to perish in their sin, but has provided a Redeemer, Christ the Lord. A number of questions taught us about Christ. We considered his person, his finished work, and how it is that his finished work is applied to sinners to this present day. 

Most recently we have been considering the benefits that those who have faith in Christ enjoy. In this life believers enjoy justification, adoption, and sanctification, and the many benefits that accompany or flow from these. At death believers are made perfect in soul and immediately enjoy the blessed presence of God. And at the resurrection the bodies of believers will be reunited to their souls. They will then be openly acquitted and will enter into glory, the new heavens and earth which Christ has earned. All of that is positive. But in the last two questions the benefits belonging to those in Christ are considered negatively as we ponder what shall be done to the wicked at death and at the resurrection. Both answers spoke of the torments of hell. I say that the benefits of those who are in Christ are in questions 42 and 43  negatively considered because these questions and answers remind us, not of what we have been saved to, but of what we have been saved from. I think you would agree that it is important for us to consider both things.

And so you can see that the gospel of Jesus Christ has been presented in questions 1 through 43 of our catechism. The gospel is presented there in a historical way. The catechism has moved us to consider what the bible teaches concerning God, his creation, the fall of man, salvation in Jesus Christ, and the consummation of all things at the resurrection. Questions 1 through 43 has certainly convinced us of our need for a savior and has held forth Jesus the Christ as that savior. 

Question 44 marks the beginning of a new section in our catechism. It is a large section which teaches us about the law of God. 

Question 44 asks, “What is the duty which God requireth of man?”

Answer: “The duty which God requireth of man, is obedience to His revealed will.”

Question 45 asks, “What did God at first reveal to man for the rule of his obedience?”

Answer. “The rule which God at first revealed to man for his obedience, was the moral law.” 

Question 46 then asks, “Where is the moral law summarily comprehended?”

Answer: “The moral law is summarily comprehended in the Ten Commandments.” 

Question 47 presents us with that famous and helpful summary of the Ten Commandments, “to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.” 

And then questions 48 through 86 provide us with a kind of exposition of the Ten Commandments. Each of the ten commandments are considered. And for each of the commandments at least three questions are asked: 1) “which is the ______ commandment?”; 2) “What is required in the ______ commandment?”; and 3) “what is forbidden in the ______ commandment?” And so by the time we come to question 87 we should have a very good understanding of what it is that God requires of us. 

So over a third of our catechism is devoted to understanding God’s moral law as summarized in the Ten Commandments? Why such an emphasis upon the Ten Commandments? I will mention two reasons for it. 

One, so that believers might know how God expects them to live. The moral Law of God is a light to our feet. God’s law reveals how we should walk in this world. And I do pray that we would grow in our understanding of the law as we consider each commandment, what it requires, and what it forbids.  May the prayer of Psalm 119 be ours: “Teach me, O LORD, the way of your statutes; and I will keep it to the end. Give me understanding, that I may keep your law and observe it with my whole heart. Lead me in the path of your commandments, for I delight in it. Incline my heart to your testimonies, and not to selfish gain! Turn my eyes from looking at worthless things; and give me life in your ways. Confirm to your servant your promise, that you may be feared” (Psalm 119:33–38, ESV).

Our confession speak to the benefits of the law for believers in 19.6, saying,  “Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unalloyed rigour thereof. The promises of it likewise show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, for the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.” 

That is a truly beautiful statement, I think. How important it is for believers to know God’s law, not to be saved by the keeping of it — for we are saved only by grace through faith — but so we might walk in a way that is pleasing to the Lord and gain an even greater appreciation for Christ, who keep the law on our behalf, and has saved us from the curse of the law which is owed to us because of our sin.

But there is another reason why our catechism spends so much time teaching God’s law. And that is so that the law might prepare the hearts of sinners to hear and receive the gospel of Jesus Christ. So you see, the law is not only useful to the believer, it is also useful when evangelizing those who do not yet believe. In evangelism the law and the gospel work together, friends. The law reveals that we are guilty sinners, and the gospel is the good news that a savior has been provided — Christ Jesus our Lord has kept the law on our behalf, suffered and died in our place as if he were guilty, and rose from the dead in victory.

You will notice that this is where our catechism goes after teaching about the Ten Commandments.

Question 87 will ask, “ Is any man able perfectly to keep the commandments of God?”

Answer: “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed.”

Question 88 asks, “Are all transgressions of the law equally heinous?”

Answer: “Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others.” 

Question 89 asks, “What doth every sin deserve?”

Answer: “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.”

This is all bad news, friends. But the bad news that the law brings is essential if we are to comprehend the good news that Jesus brings. 

Question 90 brings good news: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?”

Answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.”

So, through faith in Christ we have redemption. This is the gospel. 

I cannot take any more time to flesh this out, but it is interesting how the gospel is presented in our catichim twice, but in two different ways. Questions 1 through 43 take a history of redemption approaching, telling about the creation, fall, and redemption in Christ Jesus. And questions 44 through 90 take a law/gospel. The law reveals our sin and our need, and the gospel holds forth the savior. The two sections complement one another beautifully. 

So why have I taken this big picture view of the catechism today? In part, to prepare you for a rather long consideration of the moral law of God as summarized in the Ten Commandments. 

The law of God is good, brothers and sisters. This is what Paul taught, saying, “So the law is holy, and the commandment is holy and righteous and good” (Romans 7:12, ESV). And in another place he says, “Now we know that the law is good, if one uses it lawfully” (1 Timothy 1:8, ESV). It is imperative that we know God’s law, understand it, and use it lawfully in Christ Jesus. 

The law is good.

It is useful to restrain evil in this world.

It is useful to the believer in many ways, one of them being to show them how they are to walk worthy.

And it is useful to those who do not yet believe as it shows men their sin and the punishment they deserve, preparing them to hear, understand, and receive the gospel, should the Lord give them his grace.  

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Catechism Explained

This large section which teaches about the law of God begins with a very simple but important question. “What is the duty which God requireth of man?”

Think about that question. It assumes a lot. But what it assumes has been established earlier in the catechism. This question assumes that there is God. It is assumed that God has authority over man, and that man owes God something.   

Indeed, this is all true! Man is indebted to God because God is man’s creator and sustainer. 

Think of how arrogant we are to live in God’s world and to fail to give God the honor that is due to him. This is a terrible sin. We live only because God has given us life. And we continue to live only because God sustains our life in this world that he has made. He is our Creator, and we are his creatures. We live in his world. And yet so many live enjoying the good things of this life without giving a thought to their Maker, let alone the glory that is due to him.  

“What is the duty which God requireth of man?”

This question assumes a lot. This question is simple. But this question is also profound. 

Answer: “The duty which God requireth of man, is obedience to His revealed will.”

As God’s creatures we owe him obedience. 

And God has not left us to wonder what it is that we are to do, or not do. To the contrary, he has revealed his will to us. 

God, the creator of heaven and earth, has revealed himself to us. He is a God who speaks. He has revealed who he is, something of his plans and purposes, and he has revealed his will — that is to say, he has given us his law. 

Now, there is a secret or hidden will of God. What is God’s will for tomorrow? Well, we do not know for sure. It is a mystery to us, for God has not revealed the specifics of his plans for tomorrow. We come to know his secret will after it is accomplished. God’s secret will is not something that we can obey. It is simply what will come to experience.

But there is also a revealed will of God. This is what God desires of us. This is what God has commanded us to do. And we are to live in obedience to it. 

“What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.”

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Ecclesiastes 12:13

The passage that we read from the end of Ecclesiastes speaks of God’s revealed will: “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13, ESV).

In other words, what should be the focus of our life? What will be most rewarding and of lasting significance? Everything that we do in this life is meaningless and vain if we do not “fear God and keep his commandments, for this is the whole duty of man.” 

Brothers and sisters, do you honor God with reverential and loving fear, and are you striving to keep his commandments? This is what you are called to in Christ Jesus.

And if you are not in Christ Jesus — if you have not been washed in his blood and pardoned by him — I do pray that you begin to see the problem even now. The whole duty of man is to fear God and keep his commandments, and this we do not. We have failed to give God the glory that is due his name. And we have indeed violated his law in thought, word, and deed. We have come short of his will for us. We are found wanting. We stand guilty before him, and in need of a Savior. Jesus Christ is that Savior. Christ did perfectly “fear God and keep his commandments.”  He was guiltless, therefore. But he died the death of a guilty sinner. This he did so that all who believe in him will not perish but have life everlasting. 

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Conclusion

Q. 43. What shall be done to the wicked, at the Day of Judgment?

A. At the Day of Judgment, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever. (Dan. 12:2; John 5:28,29; 2 Thess. 1:9; Matt. 25:41)