Baptist Catechism 36

Question: What is justification?

Answer: Justification is an act of God’s free grace, wherein He pardoneth all our sins, and accepteth us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone. 

Scripture Reading: Romans 3:21-30

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith.” (Romans 3:21–30, 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

I think it is fair to say that the doctrine of justification is among the most important doctrines of the Christian faith. There are other doctrines that are of supreme importance.  For example, it is imperative that we think correctly about the inspiration and authority of Holy Scripture, the nature and attributes of God, and the person and work of Christ. Really, there is no such thing as an unimportant doctrine, since all doctrine does hang together — what we think about one topic affects what we think about other topics. But I’m sure that you would agree that some doctrines are more foundational and central to the Christain faith than others. The doctrine of justification is one of those foundational and central doctrines.

The doctrine of justification falls under the heading of the doctrine of salvation. When we talk about justification we are asking, in general, how can a sinner be made right with God? Certainly, this question should be of great concern to us. We know that we are by nature sinners who stand guilty before God. How can we be made right with him?  

It is well understood that this question was a central concern of that movement that was sparked in the 16th century by Martin Luther, commonly called the Protestant Reformation. The Reformers did not randomly decide to fixate on the doctrine of justification but were forced to given that this central and foundational doctrine had been so terribly distorted by the church as it developed (or we might say, degenerated) in the medieval period. In the days leading up to the Protestant Reformation, it was commonly taught and believed that a person was justified, not by the grace of God alone, and by faith in Christ alone, but by works also. To be justified, God must do his part, and you must do yours. That was the view, simply stated. 

There is only one problem with that view: it is not true, according to the scriptures. The Reformers were able to recover the truth regarding justification only because they first understood that the scriptures are our authority for truth, and not tradition, as the Romanists were teaching, and still teach to this present day. Five “solas” (or “alones” summarize the Reformed position: “Sola Scriptura” (Scripture Alone); “Sola Gratia” (Grace Alone); “Sola Fide” (Faith Alone); “Solus Christus” (Christ Alone); and “Soli Deo Gloria” (To God Alone Be Glory). Four of the five”solas” have the question of justification in view. How can a sinner be made right with God? Well, the Reformed said, and we agree with them, that we must go to the scriptures to find out, for the scriptures alone are our authority for truth. Tradition may be helpful — indeed, it is very helpful to consider what those who have gone before us in the history of the church have said — but tradition is not authoritative in the way that scripture is. “Sola scriptura”. And when we go to the scriptures with the question, how can a sinner be justified? The answer is very clear: by the grace of God alone, through faith in Christ alone, and to the glory of God alone.

You heard all of that when I read Romans 3:21-30 just a moment ago. 

The righteousness of God, that is to say, the righteousness that God requires and provides is made available to sinners apart from the law (though the law and prophets bear witness to it). In other words, no one will be made right before God by law-keeping. We cannot be justified through obedience to God or good works. When the Romanists teach that we are justified by grace, through faith, and by merit, they contradict the clear teaching of scripture. And they obliterate the gospel.  No, we are not made right by merit. Instead, “the righteousness of God [is] through faith in Jesus Christ for all who believe.” 

The apostle is clear, we are justified by grace. It is a gift to be received, not a reward to be earned. And how is this justification received? It is received by faith — faith in the Christ who laid down his life as a propitiation, or sacrifice, to atone for sin and to appease God’s wrath. God accomplished our salvation in this way so that he might be both “just and the justifier of the one who has faith in Jesus”.

Paul notes, as he does in many other places, that there is no room for boasting, therefore. We are justified, not because of anything that we have done, but because of what God has done for us in sending his Son and in calling us to himself through faith in him. This is the gospel, pure and undefiled. It is all by the grace of God, and not of works, lest anyone should boast. 

And then Paul concludes that passage with these words, “For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith.” So no, there is not one way of salvation for the Jews, and another for the Gentiles. All have broken God’s law and are guilty. So if any are to stand righteous before the God of all creation, then they must be found in Christ, the Lamb of God who takes away the sins of the world. 

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 Catechism Explained

As I have said before, our catechism is simply a summary of the teaching of Holy Scripture concerning doctrines that are foundational and central to the Christian faith. The catechism provides a very brief summary of the doctrines, and does so in the form of questions and answers. Our confession of faith also summarizes the teaching Holy Scripture. The confession is more thorough. And instead of asking questions and answers, it simply presents statements — the confession confesses what we believe the scriptures to teach. Both documents are very useful in their own ways. I would encourage you to look at the Second London Confession chapter 11 for a more thorough presentation of the doctrine of justification. For now, let us briefly consider Baptist Catechism 36 piece by piece. It is a marvelous little presentation of the Bible’s teaching on justification. 

Question: What is justification?

The first thing we learn is that “Justification is an act of God’s free grace…” 

Who justifies? It is not we who justify ourselves, but God who justifies us!

And why does he justify a sinner? What has moved him to do such a thing? Well, nothing deserving within the sinner. “Justification is an act of God’s free grace…” He justifies a sinner freely. It is by grace, which means that it is a gift, pure and simple. 

It is important that you are able to distinguish the difference between a gift and a wage. Paul actually makes this distinction in Romans 4, which follows the passage we have been considering tonight. When someone gives you something and calls it “a gift”, that means you did nothing to earn it, nor is anything expected of you in the future. It is a gift. If the person gives you something — money, or some other thing, as compensation for something that you did, or are expected to do, then it is a wage. It is payment for some good or service that was, or will be, rendered. And Paul is adamant, justification is a gift that is received, it is not a reward or payment to be earned. And so our catechism is right to say that “Justification is an act of God’s free grace…”

The word “wherein” indicates that we are about to be told what justification involves. Two things are mentioned: 

One, when we are justified “[God] pardoneth all our sins”. This means he forgives our sin, excuses our sin, and declares us not guilty. As I have said before, this is legal terminology. The judge of all the earth pardons us when we are justified.

Two, he “accepteth us as righteous in His sight…” The legal declaration brings about a change as it pertains to our position before God. We are moved from standing guilty before the judge, to being righteous in his sight. 

This is marvelous news. Not only does God pardon us, he makes us righteous. He does not merely forgive our sin so that he might send us away “not guilty”, he does also make us righteous so that we might stand before him. In financial terms, he does not merely forgive our great debt so that we have a balance of zero (only to send us away a broke beggars), a makes a deposit to our account of infinite worth so that we stand before him rich and well supplied.

How does he do this? How can the judge of all the earth simply pardon sin, and make those pardoned righteous? 

Actually, this is a problem that Paul addressed in that passage we have been considering. Do you remember that little phrase, “so that he might be just and the justifier of the one who has faith in Jesus.” That little phrase concludes a little section where Paul is wrestling with the question, how can God simply pardon sin? In other words, is it right or just for God to simply pardon sin. And if you follow the Apostle you will see his answer. God is able to be both “just and the justifier of the one who has faith in Jesus”, because of the way that he has accomplished our redemption. In brief, he has provided a substitute. Someone truly righteous has died in the place of sinners, Christ Jesus the Lord. 

And notice, lastly, that our catechism concludes by making this very point, saying, “only for the righteousness of Christ imputed to us, and received by faith alone.”

We are pardoned because our sins were paid for  by Christ on the cross. He stood in our place as our substitute. He bore the wrath that was owed to us. He paid the penalty that we deserved to pay. Our sins are forgiven because they have been paid for by Christ. And stand before God righteous because Christ has given his righteousness to us. 

A great exchange has taken place. Christ took our sins stained garments away, and we have been clothed in white, Christ’s righteousness having been imputed to us. And so we stand before God pure. We have reconciled to him, the problem of the guilt of sin having been removed. 

And how is all of this received? By faith. Faith is trusting in the work of another. Faith is running into the arms of Jesus for rescue. To have faith in Christ means that you have abandoned all hope and confidence in yourself, and look to Christ alone for the forgiveness of sins. 

Let me ask you this, how else could we possibly receive this gift of salvation if not by faith. Any other means of receiving salvation would turn salvation from being a gift to be received into a reward to be earned. For Jesus Christ, salvation was a reward to be earned. He earned it through active and passive obedience to the Father. He perfectly accomplished God’s will, he kept God law, and he suffered in whole of life and in death. Christ earned salvation. But he gives this salvation to God’s elect as a gift. And I am asking, how else could this gift possibly be received if not by faith? If God were to say to us, salvation is yours, provided that you do so many good works, or provided that obey my law more than you disobey, or provided that you love me enough, or serve me enough, or climb this mountain, or make this pilgrimage, our give this alms… I think you get it. If being justified depends upon anything other than faith in Christ, then this salvation is not a gift to be received, but a wage to be earned. And if salvation is a wage to be earned, then the gospel is no gospel at all, for we are helpless sinners.  

This idea is not mine. Paul said this very thing in Romans 4:16: “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all…” (Romans 4:16, ESV).

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Conclusion 

So I must ask, are you justified? Have your sins been pardoned and have you been clothed with the righteousness of Christ? Do you stand righteous before God? Stated differently, do you have faith in Christ?

This might seem like a strange question to ask of a group of people who have assembled in Jesus’ name on the Lord’s Day evening to offer up worship to God. But consider these things:

One, this audio is being recorded. Who knows who will listen to it in the future. Perhaps the Lord would use this teaching concerning justification to draw a sinner to repentance. If that is you — if the Spirit of God is using the word of God to convict you of sin and to draw you to faith in Christ, then turn from your sin truly and confess that Jesus is Lord through the waters of baptism. This will require you to find a church where the word of God is proclaimed and the ordinances of Christ are faithfully administered. Contact us if you need help finding such a church.

Two, there are children and young people present in this assembly. It is possible that one of these has listened to this teaching on justification, has understood the gospel for the first time, and has come to the realization that they are not Christains because their parents are Chridtians, but that they must turn from their sins to trust in Christ. Children and young people, do you have in Christ? Do you trust, not in your own good works, but in his good work, to make you righteous before God. Repent. Turn from your sin and say Jesus is Lord through the waters of baptism. You may speak to your parents or to me if you have further questions.

Three, I am aware that it is possible for a person to attend church for a very long time, and even to be a faithful member of the church, but to be lost in the sin, having been blind to the truth of the gospel for all those years. Some people practice religion but with pride in the heart. Though they profess to trust in Christ, in the heart they trust only in themselves. We should all be aware of this possibility. We should examine our hearts daily to drive away sin and pride, and to be sure that we are indeed in Christ, trusting only in him and in his finished work, for the forgiveness of our sins. 

Question: What is justification?

Answer: Justification is an act of God’s free grace, wherein He pardoneth all our sins, and accepteth us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone. 

Baptist Catechism 35

Question 35: What benefits do they that are effectually called, partake of in this life?

Answer: They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them. (Rom. 8:30; Gal. 3:26; 1 Cor. 6:11; Rom. 8:31,32; Eph. 1:5; 1 Cor. 1:30)

Scripture Reading: Ephesians 1:3-14

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he 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. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:3–14, ESV)

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[Please excuse any and all 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

I think it is right to call question 35 the leading question of yet another section of our catechism. These sections come and go rather quickly, don’t they? 

Questions 26-31 told us about how Christ accomplished our salvation in his life, death, resurrection, and ascension. 

Questions 32-34 dealt with the application of the salvation that Christ has earned to God’s elect by the Spirit. 

And here beginning with question 35 we will consider the benefits of this redemption. Again, the question is, what benefits do they that are effectually called, partake of in this life?

If you wish to look ahead a bit in the catechism you will notice that questions 35-41 deal with the benefits or blessings that come to those who have faith in Christ. Questions 35-39 tell us about the benefits the believer enjoys in this life. Question 40 tells about the benefits that come to the believer at death. And question 41 tells us about the benefits that come to the believer at the resurrection, that is, on the last day when Christ returns to make all things new. 

What a wonderfully encouraging section this is! Here our catechism aims to open our eyes to see how rich we are in Christ in this life and the life to come. As always, the catechisms aim is to collect and summarize the teaching of Holy Scripture, which we have already confessed to be “the only rule (or standard) of faith and obedience” (see BC 4). And when we go to the scriptures with the question, what benefits do those who believe upon Christ enjoy in this life, in death, and in the life to come? we learn that we are very blessed indeed! God has provided for our every need in Christ. He has lavished us with his love. We are richly supplied. We have a glorious inheritance in Christ Jesus. 

Knowing this is important for many reasons. But I think it is especially important for the one who is suffering in this life, or facing death, to know these things for certain. How will the Christian who is facing trials of many kinds count them as joy? Only by knowing the benefits that are theirs in Christ Jesus in this life and in the life to come. 

In my experience, many Christians have a very narrow understanding of the benefits that are theirs through faith in Christ. Many will think only of the forgiveness of sins, and the promise of eternal life when they consider the blessings that are theirs in Christ. Now, please don’t misunderstand. It is a very great blessing to have your sins forgiven! In fact, many of the other blessings that we will identify can only be ours because we are forgiven. To be forgiven is indeed a great blessing, as the Psalmist says, “Blessed is the man against whom the LORD counts no iniquity…” (Psalm 32:2, ESV). And it is also a great blessing to hope in heaven, that is to say, in life in the world to come. As Peter says, “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13, ESV). By no means do I intend to minimize how blessed it is to have the forgiveness of sins and the hope of life everlasting. I am simply saying, there is more. 

Our catechism does help us to see that we are rich in Christ. There are not one or two benefits that come to us when we believe upon Christ, but many. Some of these we enjoy in this life, others we will enjoy at death, and still others we will enjoy at the resurrection and in the world to come. 

And so let us consider the answer to question 35 piece by piece. “What benefits do they that are effectually called, partake of in this life?” 

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Justification

The first benefit that is mentioned is justification. I will not say too much about justification tonight, for if you notice question 36 will ask, “What is justification?”, and a thorough answer is provided there. We will come to that next week, Lord willing. 

For now, learn the term “justification”. It is a legal term. To be justified means to be declared not guilty. You may picture a judge making that declaration as he pounds his gavel. “Not guilty”, he says. What a relief those words must be to the accused! And in Christ, we are justified, pardoned, declared not guilty by the judge of all the earth. In Christ, we escape the punishment of eternal damnation. 

Justification is a biblical term. In Romans 8:30 we read, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:30, ESV). And in Romans 3:23ff we read, “for all have sinned and fall short of the glory of God, and are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus…” (Romans 3:23–24, ESV).

Justification is a benefit that we receive at the very beginning of the Christian life the moment we turn from our sins to trust in Christ. It is then that we are moved from standing guilty before God to being innocent in his sight. 

Justification is not progressive, but absolute. The one who has faith in Christ does not grow in justification. She does not come to be more justified over time, but simply is. 

Justification is listed as the first benefit because none of the other benefits could be ours apart from it. Guilty persons who stand condemned and deserving of God’s wrath cannot be adopted as his children, nor made holy by the Lord. The guilt of sin must first be removed, and so it is for all who are effectually called.

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Adoption

Adoption is listed as the second benefit. I will not say too much about adoption tonight, for if you notice question 37 will ask, “What is adoption?”, and a thorough answer is provided there. We will come to consider that in two weeks, Lord willing.

For now, learn the term “adoption”. Adoption is not a legal term, but a familial one. When you think of adoption you do not imagine a judge with a gavel, but the relationship between a father and son. Of course, even adoption has a legal basis for it. But ultimately, to be adopted is to be brought into a family. Whereas the term “justification” is legal and may seem cold, the term “adoption” is familial. It is filled with warmth and with love. 

Already you can see why I have warned against reducing salvation down to the mere forgiveness of sins. Indeed, if you are in Christ you are forgiven. And indeed, it is a great blessing to have your sins forgiven. But if you are in Christ you are not merely a pardoned sinner. In Christ, you are a beloved child of God. 

Think of how that changes things. Not only do you stand innocent before the judge of all the earth, but you also have God as your Father. He has set his love upon you. He has given you his name. He cares for you, has promised to never leave you nor forsake you, and has the power to bring you safely home into his heavenly kingdom, where Christ has a room prepared for you. As you sojourn in this world you are invited to speak to your Father in heaven through prayer, and you are comforted by your brothers and sisters in Christ who have been adopted into the same spiritual family through their union with the same Christ.

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Sanctification

Thirdly, “They that are effectually called, do in this life partake of justification, adoption” and now we say, “sanctification”. I will not say too much about sanctification tonight, for if you notice question 38 will ask, “What is sanctification?”, and a thorough answer is provided there. We will come to that in three weeks, Lord willing. 

For now, learn the term “sanctification”. You have noticed that I have encouraged you to learn these terms. I believe that learning new and biblical terms is an important part of discipleship. For some time now the trend within the evangelical church in America has been to do away with biblical and theological jargon. In general, I think that is a mistake. One of the ways that we grow in our understanding of a particular subject is to learn the terminology. And knowing the truth of scripture will require us to learn new terminology — justification, adoption, and sanctification are three terms for you to learn even now. 

If justification is a legal term, and adoption is familial, perhaps we might say that sanctification is a religious term. To be sanctified is to be set apart to God and made holy.

Sanctification may be considered in two ways. One, there is positional sanctification. This kind of sanctification is not progressive but is absolute. The moment you believed upon Christ you were set apart from the world and made holy unto God, having been washed in his blood. Two, sanctification might also be called progressive. Here we are referring to maturity, growth in Christ, the process of becoming more and more holy in our thoughts, words, and deeds.

So here is a question for you: will the one who has been effectually called — that is to say, the one who has faith in Christ — be sanctified? The answer is, yes! He has been sanctified positionally (set apart and unto the Lord by the Spirit) and he will be sanctified progressively. As Paul says in Philippians 1:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV). And this is why Paul commands the believer “to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:22–24, ESV). All who have true faith will be sanctified. The progress might slower for some than for others. 

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And The Several Benefits Which In This Life Do Either Accompany Or Flow From Them

Lastly, our catechism mentions “the several benefits which in this life do either accompany or flow from them”, that is, from justification, adoption, and sanctification. I will not say too much about these “several other benefits” tonight, for if you notice question 39 will ask, “ What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?”, and a thorough answer is provided there. We will come to that in four weeks, Lord willing. 

For now, notice that a distinction is made between the three fountainhead benefits, as I will call them, and the several other benefits that flow from them. Why this distinction? Why are justification, adoption, and sanctification given this privileged place over these other benefits that are said to flow from them?

The answer is that all who are united to Christ by faith receive justification, adoption, and sanctification. No true Christian is lacking these. But when we come to the benefits that flow from them we will notice that not all who are united to Christ by faith have these. Or, some may have them, but only to a certain degree. They are, “assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.”

These benefits which accompany or flow from justification, adoption, and sanctification are available to the believer, but not all have them, or at least not to the same degree. Some, for example, struggle to feel assured of God’s love for them. Others are anxious, and not at peace. Some lack joy. Many factors may contribute to the lack of these things, but we will discuss those in the weeks to come.  

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Conclusion

For now, let us rejoice at how blessed we are in Christ Jesus. God has provided for our every need in him. In Christ, we are well supplied. 

I chose to read from Ephesians 1 at the beginning of this sermon because in that passage the Apostles seems to get carried away with excitement concerning the blessings that are ours in Christ Jesus. He erupts with praise, saying, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places…” (Ephesians 1:3, ESV). And then he goes on to speak of our election in Christ, our adoption in him, our “redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7, ESV), and our sure inheritance, which is sealed by the promised Holy Spirit. 

How important it is for you to know these about these benefits and to be sure of them, brothers and sisters. It is important at all times, but especially in times of tribulation. For these blessings that are ours in Christ will prompt us to praise, even when life grows very difficult.

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?… No, in all these things we are more than conquerors through him who loved us.” (Romans 8:35–37, ESV)

Old Testament Reading: Numbers 6:22–27

“The LORD spoke to Moses, saying, ‘Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: you shall say to them, The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace. So shall they put my name upon the people of Israel, and I will bless them.’” (Numbers 6:22–27, ESV)

New Testament Reading: Ephesians 6:21-24

 “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible.” (Ephesians 6:21–24, 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

To me, it always feels bittersweet to come to the end of a study through a book of the Bible. I spend a lot of time in study, and the scriptures do impact me before I proclaim them to you. I told you at the beginning of this study that Paul’s letter to the Ephesians is among my favorite books in the Bible, and that is still the case as we bring this study to a conclusion. I think you would agree that this book is very rich both in its doctrine and in its practical application. 

This is the 25th sermon in this series. If you remember, the first sermon was preached back on March the 15th, which was the first Sunday that we were affected by this government shut down. And so Ephesians has been used by the Lord to guide and comfort us through some trying circumstances. It is has served us well, I think.

As we come now to the last four verses of Ephesians, I wish to draw your attention to Paul’s love and concern for the church. Paul’s love for God and Christ was of course supreme. He lived for the glory of God and as a bondservant of Christ. But that love for Christ was shown in his love and concern for Christ’s church. His life was devoted to the building up of Christ’s church. He preached the gospel, he planted churches and saw to it that they were properly formed. And after these churches were planted — after he continued on his way to plant other churches in other regions — his love and concern for the churches he had previously planted remained. Indeed, Paul suffered greatly for his devotion to God, and to the church of Christ. 

Paul’s great love and concern for the church is displayed in these final words to the Ephesians. This morning I wish to consider verses 21-24 and to ask, what did Paul think of the church? How did he view the church? Stated differently, what did Paul see in the church that would move him to suffer so greatly, and to labor so diligently for her success? 

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Paul And His Companions Suffered For Christ’s Church

First, let us consider Paul’s remarks concerning this fellow Tychicus, and as we do, let us consider the value that Paul and his companions had for the church of Christ. 

In verses 21 and 22 we read, “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts” (Ephesians 6:21–22, ESV).

These verses are very revealing. 

One, we are reminded that Paul was in prison when he wrote to the Ephesians. He mentioned his imprisonment in the previous verse when he asked for prayer for boldness to proclaim the mystery of the gospel, saying, “for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak” (Ephesians 6:20, ESV). Ambassadors — that is to say, representatives of rulers and kings — are typically treated very well by the kingdoms they visit. Not so with the ambassadors of Christ. Paul was an “ambassador” of Christ, but he was put “in chains” by the Jews and the Romans. 

Two, we learn that there were others besides Paul who were willing to suffer for the sake of Christ and his church. Tychicus is mentioned by name here in Ephesians, but we know there were others who associated with Paul in his suffering. In verse 22 Paul tells the Ephesians that Tychicus will let them “know how we are”, indicating that others were with him. He does not list their names, but leaves it to Tychicus to mention them in person. The end of Colossians reveals some of their names. The letter to the Colossians was written at the same times as the letter to the Ephesians. You will notice that this fellow Tychicus is also named in Colossians 4:7. There we read, “Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord” (Colossians 4:7, ESV). We don’t know much about him. He was obviously a close and trusted companion to Paul. He is listed as one of Paul’s traveling companions in Acts 20:4. In that passage, both  “Tychicus and Trophimus” are called, the “Asians”, meaning that they were from the region called Asia Minor, that is, the region of Colosse and Ephesus, situated on the eastern side of the Mediterranean Sea. In 2 Timothy 4:12 Paul informs Pastor Timothy (who was a Pastor in the church of Ephesus), that he has sent Tychicus to Ephesus. And Paul also wrote to Pastor Titus saying, “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there” (Titus 3:12, ESV). Though we don’t know much about Tychicus, he is often mentioned as a companion to Paul. He was to him a “beloved brother and faithful minister and fellow servant in the Lord”. As I have said, at the end of Colossians Tychicus is mentioned. Evidently he was entrusted with both the letter to the Ephesians and the letter to the Colossians. But in Colossians others are mentioned too. Paul mentions “Onesimus, our faithful and beloved brother, who is one of you.” He says, “Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him), and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me. Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God…. Luke the beloved physician greets you, as does Demas” (Colossians 4:7–14, ESV). This is fascinating, I think.  We speak often of Paul the Apostle, and rightly so. But we should not forget that many others suffered alongside him for the sake of Christ and his church.

Three, as we read Paul’s concluding remarks to the Ephesians we should recognize the great effort and risk that Paul and his companions took in seeking to strengthen the churches. Writing this letter to the Ephesians (and the Colossians) required effort. Paul would have dictated the majority of this epistle to someone who functioned as a scribe (he probably took the pen and wrote these last few lines with his own hand). Perhaps Tychicus himself was that scribe. And from there the letter would need to be hand delivered. We should remember that the journey from Rome, where Paul was imprisoned, to Ephesus would have been arduous. It would have taken Tychicus and his traveling companions no less than three weeks to reach Ephesus! The journey would have been expensive, uncomfortable, and dangerous. And yet it was worth it to Paul and his companions. In their estimation, the churches in Ephesus and Colosse (along with many others) were so important that the effort, cost, and risk associated with bringing instruction and encouragement to them were worth it. Once in Ephesus, Tychicus would have spent time with the church. He would have read this letter from Paul, or perhaps recited it from memory. His presentation of the letter would have served as a proof that the letter was in fact from Paul. The Ephesians knew Tychicus and trusted his word, just as the Colossians knew Onesimus and trusted his word. And Tychicus would have done more than present the letter that Paul had written. He would have also given a report concerning the activities of Paul and his companions and the success of the gospel in Rome. Tychicus was to encourage the hearts of the saints in Ephesus. 

One question that I might ask by way of application is, do you value the church as Paul and his companions did? Do you see the church of Christ as precious and even worth suffering for? Not all Christians will be called to suffer for the sake of Christ’s church in the way that Paul and his companions did, but all should have the same love and appreciation for Christ’s church! Do you? Or is the church something you could live without? Brothers and sisters, I pray that you see the church as precious. I pray that you would be willing to sacrifice to see the church of Christ flourish. I pray that you would be zealous to promote her prosperity, to contribute to her growth and maturity, and to preserve her unity. We ought to have a particular love and concern for this local church, of which we are members. But we should also be eager to see other churches of Christ thrive as well. The church in Ephesus was but one church that Paul was concerned for. We should not forget about his concern for the churches in the region of Galatia, in Thessalonica, Antioch, Jerusalem, Corinth, Philipi, Colosse and Rome, to name a few. These individual churches were local manifestations of the universal church of Christ. Paul was concerned to see them all flourish! And the same is true today. Particular churches such as this one are local manifestations of the universal church of Christ. And our concern should be for Christ’s church, which means that we should pray for the prosperity of this church, along with other local congregations, and seek to promote their prosperity as we have opportunity.        

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They Suffered For The Church Because They Saw Her As Glorious

Point two of this sermon manuscript has been lost.

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They Blessed The Church As God’s Chosen People, Beloved Of The Father

Lastly, let us briefly consider the blessing that Paul (and his companions) pronounced upon the church of Ephesus. All of Paul’s letters conclude with a blessing. This was not novel to him. In fact, God commanded that a blessing be pronounced upon Old Covenant Israel by the priests. They were to put God’s name on the people when they assembled, and they were to bless them, saying, “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace” (Numbers 6:22ff.). And this is what Paul did with the Israel of God under the New Covenant — he concludes each of his letters with a blessing in the name of Jesus Christ our Redeemer. 

As we read Ephesians 6:23-24 again, you will notice the connection to the Aaronic blessing of Numbers 6. Paul concludes with these words, “Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible” (Ephesians 6:23–24, ESV).

Paul blessed those who love Christ with love incorruptible with peace. Those who are in Christ by faith are at peace with God. Their sin has been removed, they have been clothed in the righteousness of Christ, and they are no longer under God’s wrath. They are at peace with him. He is their Father. They are his beloved children. And this peace with God ought to produce peace within the community, and peace within the heart. Are you at peace, friends? You ought to be if you are in Christ Jesus, for God is your Father, and you are his beloved children.

“Peace be to the brothers”, Paul says, “and love with faith, from God the Father and the Lord Jesus Christ.” When Paul blessed the brothers he certainly had the women in the congregation in mind also. This is the way that the Greek functioned. The word ἀδελφοῖς can refer to both brothers and sisters together. And he blessed them with peace, love, and faith saying that all three of these things come from God the Father and the Lord Jesus Christ. Faith is a gift from God. So too is love. “We love because he first loved us” (1 John 4:19, ESV). And this peace is also a gift from above. 

When Paul blesses the Christian with peace, love, and faith, he is blessing them with more and more of it. If you are in Christ you are at peace, you have love and you have faith, but we must forever grow in these things. And Paul prays that we will. 

Lastly, he says, “Grace be with all who love our Lord Jesus Christ with love incorruptible.” Never can the Christian move on from grace, which is God’s undeserved favor. We were saved by God’s grace in the beginning, and we are preserved and sanctified by his grace too. Effort is required in the Christian life. But cannot be human effort alone. The Christian must forever live in full dependence upon the grace of God. 

What a beautiful and fitting benediction. Here Paul sets the name of God and of Christ upon the church in Ephesus. He reminds them they are God’s people — they are the Israel of God. And he blesses them in God’s name, and in the name of Christ their Redeemer. 

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Conclusion

Every Lord’s Day you are greeted in the name of our Lord and Savior Jesus Christ. God’s greeting is also delivered to you with the words of the Apostle: “Grace to you and peace from God our Father and the Lord Jesus Christ.” And then we conclude our worship with a benediction. Brothers and sisters, do not overlook the significance of these elements of our liturgy. When you are greeted ion Christ’s name, when you are reminded that God has welcomed you by his grace, and when you are dismissed with a blessing from God, it is a reminder of what you are. You are the assembly of God’s redeemed, the temple of the Holy Spirit, an earthly manifestation of the kingdom of God, a foretaste of God’s new humanity,  the body of Christ, his beloved bride of Christ, the family of God, for you have been adopted as sons through faith in the Beloved. You are the church, the most glorious institution on planet earth, as lowly as we may appear.