Old Testament Reading: Zechariah 2

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

New Testament Reading: Luke 18:1-8

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

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

Introduction

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

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

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

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

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

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

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The Parable of the Persistent Widow

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Conclusion

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

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

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

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

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

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

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

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

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

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

Second London Confession 26.14

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

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

Scripture Reading: 3 John

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

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

Introduction

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

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

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

1. We confess that “the Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner..” In other words, it is Christ who calls his church into existence, who institutes local church, and tells us how the church is to be ordered and governed. 
2. A church is instituted only when a group of professing believers covenant to walk together in obedience to the commands of Christ. This is what we confess in 2LCF 26.6: “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” the church is not a building. It is not a service to attend. It is not a society you are born into. No, the church is a society or body that must be joined. And what is the standard for entrance into this society? A credible profession of faith. 
3. Each local church is independent. By this, we mean that Christ gives each local church, once fully formed, everything it needs “for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power (2LCF 26.7).
4. The form of government that Christ has instituted for the church is called congregational. The members of the church have power. This power has been called the power of liberty. Members have the power to consent with or withhold consent from the existing elders (if there be any installed) in the appointment and removal of officers and the reception and removal of members. 
5. Within a congregational form of government, elders have the power to rule with authority. As has been said, the members have the power of liberty and the elders have the power of authority. Elders have the authority to oversee, govern, lead, and rule (see 2LCF 26.8).
6. We are committed to practicing church discipline according to the Scriptures, in a spirit of love, for the good of the sinner, the health of the church, and the honor of Christ’s name. 
7. Though we confess that each local church is independent, we believe that local churches are to seek the good and prosperity of other local churches and to enter into formal association with other churches as they have the opportunity.

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

Second London Confession 26.14 Explained

So how should local churches relate to other local churches?

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

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

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

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

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

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

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

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

Conclusion

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

My exhortation to the members of the congregation is twofold:

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

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

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

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

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

Second London Confession 26.12

“As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.” (1 Thessalonians 5:14; 2 Thessalonians 3:6, 14, 15)

Scripture Reading: 2 Thessalonians 3:6–18

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. As for you, brothers, do not grow weary in doing good. If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother. Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all. I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write. The grace of our Lord Jesus Christ be with you all.” (2 Thessalonians 3:6–18)

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

Second London Confession 26.12 Explained

The first part of Second London Confession 26.12 reminds us of what was said in paragraphs 2 and 5 –  “all believers are bound to join themselves to particular churches.” The New Testament is very clear about this. Those who are effectually called to faith in Christ and repentance by the word of God preached and by the regenerating work of the Holy Spirit are to be baptized into the church where they will be taught to observe all that Christ has commanded  (see Matthew 28:18-20). The church – the local church – is everywhere present in the New Testament. Disciples of Jesus are not to walk independently but within the context of a local church community. 

Notice, our confession does leave some room for exceptions to the rule when it says, “when and where they have opportunity so to do…” It is possible that someone who has turned from their sins to trust in Jesus lives in a land where there is no church. In cases such as this, the believer ought to pray fervently that the Lord would bring others to faith in Christ so that Christian fellowship may be enjoyed. And these believers must pray that God would raise up a pastor or elder to serve the church so that the word of God may be preached and the sacraments administered. But ordinarily, believers will have an opportunity to join a true church, and this they must do in obedience to the command of Christ.  Stated negatively, if a professing believer has an opportunity to join themselves to a true church of Jesus Christ and they refuse, they live in disobedience to Christ the King. 

It is the second half of 2LCF 26.12 that contains new material. It says, “so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.” Notice a few things about this statement. 

One, we are reminded that certain privileges come along with church membership. What are these privileges? I’ll name a few. Church members enjoy the preaching of the word of God, the Lord’s Supper, the fellowship of the saints, the oversight of the elders, the accountability of the congregation. 

Two, by mentioning the privileges of church membership we are reminded that church members have responsibilities. Church members have responsibilities to the pastor and elders and church members have responsibilities towards one another. Not long ago the men of Emmaus progressed through a book called The Duties Of Christian Fellowship by John Owen. I’d recommend that book to you all. Benjamin Keach’s, The Glory Of  A True Church, also contains a chapter on the duties of church members to their pastor (chapter 4).

Three, this last portion of 2LCF 26.12 states that “all admitted unto the privileges of a church, are also under the censures and government thereof…” This means that those who covenant to join a church come under the authority of that church. They are accountable to that church. They are subject to the discipline of that church. “Censures” means rebuke. In this context, “censures” refers to the disciplinary action of the church in general. 

The New Testament Scriptures have a lot to say about church discipline. The most famous passage is  Matthew 18:15-20. That passage tells church members how to handle private offenses or sins. But Matthew 18 is not the only text about church discipline. 1 Corinthians 5 is also important. It provides instructions for dealing with scandalous and unrepentant sin in the church. And the 2 Thessalonians 3:6-18 passage that we read a moment ago must not be ignored. There Paul tells us how to deal with a brother or sister in Christ who is walking in a disorderly way. The church is instructed to “take note of” the disorderly person, and to “: have nothing to do with” them, that they “may be ashamed. Do not regard [them] as an enemy, but warn [them] as a brother”, the Apostle says. 

Notice that 1 Thessalonians 5:14 is listed as a proof text for this paragraph. There Paul speaks to the church in Thessalonica, saying, “And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14). This is a very important verse, one that will help us greatly in matters of discipline. It reminds us that distinctions are to be made between members who are idle, fainthearted, and weak. Each is to be treated differently. Those who are idle are to be admonished (warned), those who are faintheartedly encouraged (consoled), and those who are weak are to be helped (assisted). Finally, Paul commands that patience be shown to all. 

There are still other passages that instruct us about church censures. For example, Titus 1:13 reveals that there are occasions when a minister must rebuke sharply. Titus 3:10 reveals that the church must have nothing to do with a divisive person after they are warned twice. Those who wish to learn more about the variety of passages that speak to the issue of church discipline would do well to read Keach’s The Glory Of A True Church. 

The thing to notice about the last phrase of 2LCF 26.12 is the word “all” – “all admitted unto the privileges of a church, are also under the censures and government thereof…” This means that the rich and those with political power or ecclesiastical authority are not exempt from church discipline.

Finally, all of this teaching is said to be “according to the rule of Christ.” And this brings us right back to the central principle of 2LCF 26.4: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” If you love Jesus you will love his church and you will endeavor to obey all that Christ has commanded regarding the church’s order and government.  

Conclusion

 Who is subject to the order and discipline of the church?

“As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.” (1 Thessalonians 5:14; 2 Thessalonians 3:6, 14, 15)

Second London Confession 26.11

“Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.” (Acts 11:19-21; 1 Peter 4:10, 11)

Scripture Reading: Romans 10:9-15

“…because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved.’ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:9–15)

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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.

Second London Confession 26.11

In the Second London Confession of Faith (2LCF) paragraph 10, we confess that the work of pastors is “constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, with watching for [the] souls [of the members of the congregation], as they that must give an account to [Christ].” This is a nice and succinct summary of the job of pastors. Pastors must be devoted to prayer (in public and private), to the ministry of the word (in public and private), and to the shepherding of the members of the congregation. 

A follow-up question we might ask is this: is the work of preaching to be restricted only to those who hold the office of pastor or elder? This is the question behind 2LCF 26.11.

To be clear, we are not asking, may Christian husbands minister the word to their wives in private, or may Christian husbands and wives minister the word to their children in private, or may church members encourage one another with the word of God in private. The answer to these questions is, yes, of course! Every Christian has the privilege and responsibility of encouraging and exhorting others with the Word of God (see Colossians 3:16). Every Christian must be ready to give a reason for the hope that is in them (1 Peter 3:15) in private conversation. This is not about the private and personal ministry of the word but the public and formal preaching and teaching ministries of the church. Hear the question again: is the work of preaching to be restricted only to those who hold the office of pastor or elder? 

Our confession was written in the 17th century. In those days, there was a diversity of opinions on this subject. The Church of England and the Presbyterians believed that only ordained men could preach. Of course, like today, some simply took it upon themselves to preach. The Congregationalists and our Particular Baptist forefathers agreed with the Presbyterians that the church needed to approve and appoint preachers and, given the importance of preaching, the bar needed to be set high – as high as the Scriptures set it! But they did expand the circle a bit when they confessed that others besides ordained pastors or elders may preach. This position, they thought, better agreed with what is written in the Holy Scriptures. I do believe that 2LCF 26.11 is spot on. 

First, we confess that preaching is primarily the job of bishops or pastors.  “Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office…”, our confession says. The word incumbent means necessary or obligatory as a duty or responsibility. Who in the church is responsible for preaching and teaching the word? Bishops or pastors are. This responsibility belongs to them by way of office. 

Now, I do not believe this means that every elder must preach. Every elder must be apt to teach, says 1 Timothy 3:2 and 2 Timothy 2:24. But some elders may give themselves more to ruling than to teaching. And some elders might teach more in private than they preach in public. Our constitution makes this distinction, and I do believe it is a distinction drawn from the Scriptures (see 1 Timothy 5:17). But it is the eldership who has the responsibility to oversee the preaching and teaching ministry of the church, and, ordinarily, it should be the pastors who preach. The office demands it. And so we confess that it is bishops or pastors who are to be instant, quick, constant, or consistent in the preaching of the word of God. 

Secondly, we confess that preaching must not be strictly confined to ordained pastors or elders. “[Y]et the work of preaching the word is not so peculiarly confined to them…”, our confession says. Acts 11:19-21 and 1 Peter 4:10-11 are listed as proof texts. Acts 11:19-21 describes a situation in the early church where the preaching of, what appear to be, non-ordained men was blessed by the Lord. And 1 Peter 4:10 commands that if Christ has given the gift of teaching to a man it is to be used in the service of Christ and his church. “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4:10-11). Again, though pastors and elders are to lead in teaching by way of office, and though deacons are to lead in service by way of office, we should expect that others within the congregation will have the gifts of teaching and service. The point is that these gifts must be used for the building up of the body of Christ. 

Thirdly, we confess that the preaching or pulpit ministry of the church must be very carefully guarded. We agree with our Presbyterian brothers on this point. The preaching ministry of the church is so central and vital to the health of the church; it has such a great effect on the souls of men and women, boys and girls – that great care must be taken to ensure that only men who are gifted and fitted for the work engage in it. Just as the Lord’s Table must be fenced to ensure that only those qualified to partake of the sacred meal, so too the Sacred Desk (the pulpit) must be fenced to ensure that only those gifted and fitted by Christ stand behind it discharge the ministry of the word. The question is not, is there to be a fence, but where is the fence to be placed? Historically the Presbyterians have said, it is only those who have been classically ordained who may preach. We confess,  “that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to [preach the word].”

Notice a few things about this statement. 

One, we confess that if men are to be permitted to preach the word, they must be gifted and fitted. It must be remembered that these terms were used in paragraph 9. That paragraph is about the ordination of elders. There we confess that a man must show himself to be fitted and gifted for the office of elder before being ordained to the office. When we say that a man must be gifted for the office we mean he must possess the gifts or abilities required to fulfill the duties the office requires. In brief, he must be able to teach (1 Timothy 3:2) and able to rule, manage, and oversee the church (1 Timothy 3:4-5). When we say that a man must be fitted for the office of elder we mean that he must show evidence of the grace of God in his life. He must be mature in the faith (1 Timothy 3:6). He must meet the character qualifications outlined in Scripture, especially in 1 Timothy 3, 2 Timothy 2:24, and Titus 1. He must be well thought of by outsiders. It is important to note that the same terms are used here in paragraph 11 as we consider the question, who should be permitted to preach in the church? We confess that it is not only ordained pastors who may preach but others “gifted and fitted by the Holy Spirit for it…”

At this point, you might be wondering, then what is the difference between the qualifications that must be met to hold the office of elder and the qualifications that must be met to be licensed to preach? 

The first thing I want to say in response to that question is, not much! Should men be permitted to stand behind the pulpit of the church to preach God’s word if they do not have the gift of teaching? No. Should untrained men who hold erroneous or heretical doctrines be permitted to preach? No. Or, to use the character qualifications for overseers found in 1 Timothy 3, should a man who is not above reproach, who is not faithful to his wife, who lacks a sober-minded, who lacks self-control, who is not respectable or hospitable be permitted to preach? Should men who are drunkards, violent, and quarrelsome be permitted to preach? Should men who are known to be lovers of money be permitted to preach? Should men whose households are in disarray and whose children are openly rebellious be permitted to preach? And what about recent converts and those who have a bad reputation in the community? Should these be permitted to stand behind the sacred desk to minister God’s holy word to God’s holy people? I hope you all have enough regard for the ministry of the word that you would quickly and definitively say, no, never. What is the difference between the qualifications that must be met to hold the office of elder and the qualifications that must be met to be licensed to preach? Again I say, not much.

Then why permit non-ordained men to preach? I’ll give you three reasons. 

One, as has already been said, the Scriptures teach that non-ordained men may preach and teach in Christ’s church. Some outside of the eldership of the church may have the gift of teaching (see again Acts 11:19-21 and 1 Peter 4:10-11). If Christ has given someone the gift of teaching it should be used for the good of Christ’s church. 

Two, practically speaking, there must be a way for men to be tested and trained before being ordained to the office of pastor or elder. I am not saying that every man who is licensed to preach will someday be ordained to the office of elder. There are a number of factors that might hinder that progression. The man might not sense a call to hold the office. His life circumstances might not permit him to devote himself to the work that the office requires. Or it is possible that though he has the gift of teaching, he does not have the gifts needed to rule with spiritual authority within Christ’s church. Dear brothers and sisters, you need to understand something. Pastors and elders do not only have the responsibility to teach and to oversee the teaching ministry of the church, they also have the responsibility to rule and oversee the church with spiritual authority. What aspect of pastoral ministry do you witness the most? What do you observe me doing the most? You see and hear me preach and pray. You might be surprised to know that preaching and praying, and preparing to preach and pray, is only a part of what I do as a pastor. Though you do not see it, each week a great deal of time and energy is devoted to shepherding, overseeing, and ruling within Christ’s church. And I hope you understand that the elders of this church, though they do not presently preach often, devote a great deal of time and energy to the oversight of the church and the shepherding of God’s people. Certain gifts are required for this work, brothers and sisters. Not everyone has the gifts and graces required to hold the office of elder. I promise you this, few things will damage the church more quickly than to appoint an unqualified man to the office of elder and to give him spiritual authority within Christ’s church. A man might show that he has the gift of teaching, and it might appear that he meets the qualifications of 1 Timothy 3 and Titus 1, but the man must be tested first (see 1 Timothy 3:10). The elders of the church must not be hasty in the laying on of hands of ordination to the office of elder (see 1 Timothy 5:22). Permitting a man who appears to have the gifts and graces required to hold the office of elder to preach the word is a good and safe way for men to be tested.   

Three, practically speaking, those ordained to the office of pastor or elder could use the assistance of those to whom Christ has given the gift of teaching. It is pastors and elders who are to be constant in the preaching of the word. Ordained men should be filling the pulpits of our churches primarily. But at times the burdens of life and ministry are such that ordained men could use a break from sermon preparation so they may give their attention to other legitimate concerns and needs. 

The second thing to notice about the last phrase in 2LCF 26.11 is that it is the church who is to approve and call men to preach. “… yet the work of preaching the word is not so peculiarly confined to [ordained pastors] but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.” 

The phrase, “approved and called by the church”, will help us to avoid two errors. 

On the one hand, some men think that they can appoint themselves to be preachers and teachers within Christ’s church. They decide, all on their own, or maybe with a few supporters, that Christ has called, gifted, and fitted them by the Holy Spirit to be preachers of the word, and so they attempt to thrust themselves into the ministry. This, dear brothers and sisters, is more common than you might think. I could tell you several stories of men who have come to us with an unholy ambition for ministry, who are convinced that they are called to the ministry, and when they see that the elders do not agree, they depart. We confess that those called by Christ, and gifted and fitted by the Holy Spirit to preach must be approved and called by the church. If Christ has truly called them inwardly, then we trust that Christ will also call them outwardly through his church as the Spirit moves upon the hearts and minds of the elders and members of the congregation. 

This pattern is seen in the Romans 10 passage that was read at the beginning of this sermon. Vrse 14 says, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Romans 10:14–15). Preachers are not self-appointed. They must be sent by the church. 

This is what the church of Antioch did with Paul and Barnabus. “Now there were in the church at Antioch prophets and teachers…  While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:1–3).

And this is what was done to Timothy, and so Paul exhorted him saying, “Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you” (1 Timothy 4:14).

Just as men must not appoint themselves to the office of elder or deacon, neither can men appoint themsleves to be preachers and teachers of God’s word. The phrase “approved and called by the church” will keep us from falling into this error which is so common today. 

On the other hand, the phrase, “approved and called by the church” keeps us from the error of thinking that it is only the job of the pastor or the eldership of the church to appoint preachers. No, just as elders must be chosen by the church and not the elders only (see 2LCF 26.9), so too gifted brothers (this is what we call those who are approved or licensed to preach) must be approved and called by the church. 

How might this work, practically speaking? Well, it could be that the members of the church think that a man possesses the gifts and graces required to preach. Perhaps they think this because of the way he speaks or prays. They notice that he is sound in the faith. He speaks with clarity. He edifies others with the word in private conversation. They notice his humility and gentleness. They can see that he walks worthily and faithfully with the heart of a servant and that his house is in order, etc. And so some of the members bring this to the attention of the elders.  Or it could be that the elders think a man has the gifts and graces required to preach, and so they bring their opinion to the members of the congregation. If the elders and the members agree, then the man should be given an opportunity to preach in a private setting in front of the members of the church only (perhaps on a Lord’s Day evening). After hearing the sermon, the church can respond to the man in one of three ways. They can say, brother, we do not think you have the gift of teaching. Or, brother, we think you might have the gift of teaching but are not yet sure. Please preach for us again on such and such a day. Or, brother, we can see that Christ has gifted and fitted you to teach, and we wish to approve and call you to this work. Just as with the reception of new members, the excommunication of unrepentant sinners, and the appointment and removal of officers, the elders of the church and the members of the church must agree. The elders cannot use their power of authority to violate the power of liberty that the members of the church have by forcing a member, elder, or gifted brother upon them, and neither can the members use their power of liberty to violate the elders’ power of authority by forcing them to lay hands on a man to ordain him or to approve and call a man to serve the church as a preacher or gifted brother. 

The third and final thing to notice about the last phrase in 2LCF 26.11 is that those approved and called by the church to preach, may and ought to perform it. The idea here, dear brothers and sisters, is that if the Lord Jesus Christ has gifted and fitted a man to preach the word, and if this call of Christ is recognized by the man (internally) and by the church (externally), then it is only right that the gift be used. If the man or the church refuses to exercise the gift, it is the Lord Jesus Christ who is disobeyed.    

Conclusion

Are ordained pastors and elders the only ones permitted to preach the word?

We confess, “Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.” (Acts 11:19-21; 1 Peter 4:10, 11)

May the risen and ascended Christ poor out these gifts and graces upon us from on high. May he bless us with more elders and deacos. May he bless us with Gifted Brothers so that the words of God will be proclaimed in our midst and dwell richly among us, and so that workers may be sent out into the harves, for the harvest, for “The harvest is plentiful, but the laborers are few” (Luke 10:2).

Old Testament Reading: 2 Kings 5:1-19

“Naaman, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper. Now the Syrians on one of their raids had carried off a little girl from the land of Israel, and she worked in the service of Naaman’s wife. She said to her mistress, ‘Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy.’ So Naaman went in and told his lord, ‘Thus and so spoke the girl from the land of Israel.’ And the king of Syria said, ‘Go now, and I will send a letter to the king of Israel.’ So he went, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. And he brought the letter to the king of Israel, which read, ‘When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.’ And when the king of Israel read the letter, he tore his clothes and said, ‘Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.’ But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, ‘Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel.’ So Naaman came with his horses and chariots and stood at the door of Elisha’s house. And Elisha sent a messenger to him, saying, ‘Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.’ But Naaman was angry and went away, saying, ‘Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?’ So he turned and went away in a rage. But his servants came near and said to him, ‘My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash, and be clean’?’ So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean. Then he returned to the man of God, he and all his company, and he came and stood before him. And he said, ‘Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant.’ But he said, ‘As the LORD lives, before whom I stand, I will receive none.’ And he urged him to take it, but he refused. Then Naaman said, ‘If not, please let there be given to your servant two mule loads of earth, for from now on your servant will not offer burnt offering or sacrifice to any god but the LORD. In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, leaning on my arm, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter.” He said to him, ‘Go in peace.’” (2 Kings 5:1–19)

New Testament Reading: Luke 17:11-19

“On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’ When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’ And he said to him, ‘Rise and go your way; your faith has made you well.’” (Luke 17:11–19)

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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

This is the last Lord’s Day of the year 2024. As I began to consider our text for today, I thought, what a wonderful passage to conclude the year with. As you can see, the central theme of this text is gratitude or thankfulness. Gratitude or thankfulness must be a central feature of the Christian life. The end of a year is a wonderful time to reflect upon God’s kindness to us and to give him thanks and praise. I believe this passage will help move us to give thanks and praise to God today.

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It Is Only When Men Are Aware Of Their Need That They Will Call Out To Jesus 

The first thing we see in our text is a group of men deeply aware of their need calling out to Jesus for deliverance. 

Our text opens with the words, “On the way to Jerusalem [Jesus] was passing along between Samaria and Galilee.” By these words, we can see that Luke did not present this story to us in chronological order. If ordered chronologically, this story would have been told nearer to Luke 9:51, for it was then that Jesus and his disciples were near the border of Galilee (in the north) and Samaria (in the south) as they began their journey towards Jerusalem. In Luke 17, Jesus and his disciples are further along in the journey. Luke takes us back in time when he tells this story about the ten lepers. I trust you can see that if Luke was not driven by chronological concerns to tell this story, he must have been driven by topical or thematic concerns. 

It was somewhere near the border between the regions of Galilee and Samaria that Jesus drew near to an unnamed village when he was met by ten lepers. A leper is a person with a skin disease called leprosy. Under the Old Mosaic Covenant, a person with leprosy was to be regarded as unclean and separated from society. The disease could have a terrible effect on the body. The impact it had on a person’s way of life was devastating as the individual would be cut off from family, friends, and the broader community. These ten leperous men were likely found together because they had formed a little community to support one another in their distress. 

Luke tells us that these ten leperous men stood at a distance as they cried out to Jesus. This was required by the law of Moses. Leviticus 13 contains laws regarding leprosy. There, instructions are given to the priests of Israel to diagnose the condition. There it is commanded that those with leprosy were to be pronounced unclean. They were to be separated from society. Leviticus 13:45 says, “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp” (Leviticus 13:45–46). Here in Luke 17, we see this law in force. These ten lepers lived in a border region, on the outskirts of town, separated from society, and when they cried out to Jesus, they stood afar off. 

And what did they say to Jesus? In Luke 17:13 we read, “and [they] lifted up their voices, saying, ‘Jesus, Master, have mercy on us’” (Luke 17:13). Clearly, this was a request for healing. Their miserable condition would have been apparent to all! No doubt, it was their leading concern. Above all, they wished to be healed of their infirmity so they could return to their homes and communities. 

While it would be wrong to assume that every case of leprosy was (or is) the direct consequence of some particular sin, I do believe it is correct to view the disease of leprosy and its Old Covenant consequences as a picture of sin and its effects. Sin, when unrepented of, ravages the soul. It eats away at one’s life. It results in division among men and women. It keeps us from the worship of God. These ten lepers were deeply aware of their miserable physical condition and of Jesus’ ability to heal, and so they ”lifted up their voices, saying, ‘Jesus, Master, have mercy on us’” (Luke 17:13). And as we consider this scene we should feel compelled to recognize the misery of our spiritual condition – we are sinners by nature; the wages of sin is death; sin brings division between man and man; sin separates us from God and the people of God. 

The truth is only those who recognize their sin and misery will cry out to Jesus for mercy and grace. As Christ has said elsewhere, “Those who are well have no need of a physician, but those who are sick” (Luke 5:31). May the Lord grant us the ability to see and to feel our need for Jesus. May God, by his grace, enable us to see that we are desperately and incurably sick in the soul so that we might call out to him as these lepers did, “Jesus, Master, have mercy on us.”

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Jesus Is Merciful To Those Who Call Upon His Name

The second thing we see in our text is the mercy of Jesus displayed.

In verse 14 we read, “When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed” (Luke 17:14). 

When Christ said,  “Go and show yourselves to the priests”, it was strongly implied that if they did so, they would be healed. I have told you that Leviticus 13 contains laws for the Old Covenant priests regarding the diagnosis of leprosy and the pronouncement of leperous persons to be ceremonially unclean. Leviticus 14 contains laws for pronouncing lepers who had been healed of the disease to be ceremonially clean. In brief, if a leper was healed of the disease, he or she would present themselves to the priest, and the priest, after confirming that the leprosy was gone, would, through ceremonies, declare the person to be clean. In light of these Old Covenant laws, when Christ said, “Go and show yourselves to the priests”, he meant, if you go, you’ll be healed of this disease before you get there so that the priests can inspect you and pronounce you clean according to the law of Moses.

Notice, that it was not the priests of the Old Covenant who would heal these men. Jesus would heal them and the priests would simply acknowledge that they were healed and pronounce them to be ceremonially clean. Here we see the difference between Old Covenant and the New put on display. The ceremonies of the Old Covenant order could make a man ceremonially clean, but they could not cleanse the soul or make a man whole body and soul. Only God and Christ can do that through the power of the New Covenant, which is the Covenant of Grace. 

And notice that Christ decided to heal these ten men through means. Could Christ have simply said, be healed, and would they have been healed? Yes. But he required them to get up and to walk by faith promising that they would be healed on the way. Christ often works in the lives of his people like this. He often saves and sanctifies his people through means. By saying this, in no way do I mean to suggest that we contribute something to our salvation. No, we are saved by God’s grace alone through faith in Christ alone. But God works through means. Christ calls us to stand up, follow him, and walk in the means of grace that he has provided. Under the Old Covenant, there was a way for lepers to be made clean. Christ healed these men by commanding them to walk the path prescribed in Leviticus 14. And under the New Covenant, God has provided a way for sinners to be made clean. Sinners must turn from their sins and trust in Jesus. They must say with their lips, “Jesus is Lord”. These are to be baptized in water in the name of the Father, Son, and Holy Spirit. These are to join churches wherein they will be taught to observe all that Christ has commanded. It is not the act of believing that saves. It is not baptism, the church, or the Lord’s Supper that saves. Jesus saves! But this is the path that those with authentic faith in Christ will walk in obedience to the command of Christ. The point is this: Just as Jesus healed these ten lepers as they demonstrated their faith in him but going to the priest in obedience to the command of Christ and according to the Scriptures, so too Christ saves and sanctifies his people as they demonstrated their authentic faith in him by turning from their sins and walking in new obedience. 

“When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed” (Luke 17:14). The same could be said of all who are saved and sanctified through faith in Christ Jesus – “And as they went they were cleansed”. Notice how merciful Jesus is to those who call upon his name. Just as he cleansed these ten lepers of their physical ailments, so too he spiritually cleanses all who come to him by faith. “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

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Though Nine Were Cleansed Only One Was Thankful

The third thing we see in our text is that though nine were cleansed only one was thankful. 

In verse 15 we read, “Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’” (Luke 17:15–18).

Here is a question: Did this one man return before or after he saw the priest? Commentators differ in their opinions. Some take the words, ”Then one of them, when he saw that he was healed, turned back…” to mean that he turned back immediately after he was healed to thank Jesus before proceeding to the priest in obedience to Christ’s command. My view is that this man returned to Jesus after being pronounced clean by the priest. For one, this is what Christ commanded. “Go and show yourselves to the priests”, Christ said. I believe this is what he did. Two, verse 14 says, “And as they went they were cleansed” (Luke 17:14). It does not say they were healed but cleansed. I take this to mean they were healed and then pronounced clean by the priest. It is interesting that the Greek word translated as “cleansed” in Luke 17:14 is used many times in Leviticus 13 and 14  in the Greek translation of the Hebrew Old Testament (the Septuagint). These ten were healed by Jesus and made ceremonially clean by the priests. Three, the same “Greek word is used in verse 17 where Christ says, “Were not ten cleansed? Where are the nine?” (Luke 17:17). Again, I believe this word translated as “cleansed” refers to the action of the priests. So I believe this man went to the priests (perhaps the priests of Samaria). They saw that he was healed. They declared him to be ceremonially clean. After this, he returned to Jesus to praise God and to give him thanks.

The order in which these things were done is somewhat irrelevant. The point is that this man returned to Jesus to praise God and to give him thanks. Luke tells us that “he was a Samaritan” (Luke 17:16). And when Christ responded to the man, he said aloud, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” (Luke 17:17–18). Clearly, this text is meant to rebuke the Jews for their disinterest in Christ. This text also anticipates the gospel of the kingdom of Christ spreading to all nations. You would expect the Jews to be most excited and eager to honor the Messiah who was promised to them and brought into the world through them, but by in large, the Jews were indifferent towards Jesus. Many rejected him. Some opposed him strongly. And others simply did not appreciate the significance of his person or work. 

But this Samaritan who was healed and cleaned of his leprosy could see clearly. He was truly humble and he was truly grateful for the deliverance that Christ brought to him. So he returned to Jesus and praised “God with a loud voice” (Luke 17:15). More than this, “he fell on his face at Jesus’ feet, giving him thanks” (Luke 17:16). Those who know Christ truly – those who can see the terrible reality of their sin and their misery and the greatness of the salvation that Christ has worked for them – will feel compelled to give praise God with a loud voice, and to fall on their faces to give Christ thanks. 

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Conclusion 

The question I have for you this morning is a simple one. Are you grateful? 

If you are united to Christ by faith, you have every reason to be, for in Christ you have been cleaned of your sin and rescued from your miserable condition. In Christ, you have the sure hope of life eternal. In Christ, you are blessed with every spiritual blessing in the heavenly places (see Ephesians 1:3). Do you see it, brothers? Do you believe it, sisters? The Samaritan leper who was healed by Christ could see it. He understood how great this salvation was, and how great the Savior was who worked this deliverance for him, and so he returned to Jesus to give him thanks and praise. And Christ said to him, “Rise and go your way; your faith has made you well” (Luke 17:19). If we are united to Christ by faith we have every reason to give praise to God and thanks to Christ. Those who are mature and strong in faith will see it! Those lacking maturity may be blind to the blessings that are theirs in Christ Jesus. 

As I exhort you to be grateful to God and Christ, allow me to remind you of how terrible the sin of ingratitude is. In 2 Timothy 3: 1 Paul warns the young minister, Timothy, that  “in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people” (2 Timothy 3:1–5). These are the last days, brothers and sisters. The last days began when Christ ascended into heaven and sent forth his Holy Spirit. And notice what is mentioned at the heart of this list of sins that characterize these last days. “People will be… ungrateful”, the Apostle says. To be blessed by God and cleansed by Christ and yet to be ungrateful is a truly awful thing. May ingratitude not be named among us, brothers and sisters. But may all who are united to Christ by faith choose to give thanks in all circumstances.

And this is the last thing I wish to say to you today: thankfulness is a choice. In 1 Thessalonians 5:17, we find a command: “Give thanks in all circumstances; for this is the will of God in Christ Jesus for you”, says the Apostle. Giving thanks is something we must choose to do. Have you ever noticed that as two people face the same circumstances, one may choose to be filled with gratitude and joy and the other discontentment and misery? Perhaps you have even been cognizant of the choice you are making in your own mind and heart. As you look out upon your circumstances you realize that you are at a crossroads. You can either choose to be thankful and joyful or ungrateful and filled with misery. As I have said, the Christian has every reason to be thankful and joyful in Christ Jesus. It’s not as if we need to fool ourselves into thinking that we are blessed or lie to ourselves to convince ourselves everything is going to be okay. No, In Christ we are blessed. In Christ our future hope is secure. We must see it, believe it, and choose to live a life marked by gratitude, thankfulness, and praise. 

May the Lord help us in the year to come. May he strengthen our faith and enable us by his grace to give praise to God and, with humble and grateful hearts, to  fell on our faces at Jesus’ feet to give him thanks.