Baptist Catechism 62-64

Q. 62. What is the fourth commandment?

A. The fourth commandment is, “Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.” (Exodus 20:8-11)

Q. 63. What is required in the fourth commandment?

A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself. (Lev. 19:30; Deut. 5:12)

Q. 64. Which day of the seven hath God appointed to be the weekly Sabbath?

A. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)

Scripture Reading: Genesis 2:1-3

“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.” (Genesis 2:1–3, 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.

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Introduction

We will be considering the fourth commandment this Sunday and for the next two Sundays, Lord willing. Please remember that the first four commandments have to do with the proper worship of God. The first tells us who should be worshipped — God alone. The second tells us how he should be worship — not with images. The third teaches about the attitude of worship — we must not take the Lord’s name in vain. And the fourth addresses the time of worship. Here in this commandment, we learn that one day out of every seven is to be set aside and treated as holy unto the Lord as a  Sabbath day. On this day we are to rest from our worldly employments and recreations and give ourselves over rest, to the public and private worship of God, and to acts of necessity and mercy. 

If I were to guess I would say that the fourth commandment is the most misunderstood and greatly neglected of all of the commandments today. The predominant view seems to be that the Sabbath command is no longer applicable to the people of God living under the New Covenant. “Christ is our rest”, they say. “He has fulfilled the law!” And there is of course some truth to this. But that does not mean that we have nine commandments now instead of ten. No, we agree with the writer of Hebrews who wrote to New Covenant Christians, saying, “So then, there remains a Sabbath rest for the people of God…” (Hebrews 4:9, ESV). The Greek word translated as “sabbath rest” means “sabbath keeping”. The pattern of resting and worshipping one day in seven remains under the New Covenant era. Why? Because we have not yet entered into the full and final rest of which the weekly Sabbath is a sign. The weekly Sabbath was given to Adam in the garden as a sign. It signified that through his faithful work, he would enter into rest.  The Sabbath day was reiterated in the Ten Commandments and given to Israel as a sign. It signified that through the faithful work of the promised Messiah, he would enter into rest, and we would enter into rest in him. And indeed we know that Christ has entered into his rest. We rest in him, in an inaugurated sense. We have not yet experienced the fullness of the rest that Christ has earned. That will be ours in the new heavens and earth. Therefore, the practice of Sabbath keeping remains for the people of God. This is the clear teaching of Holy Scripture from Genesis through Revelation, and this is the argumentation the author Hebrews presents to us in his epistle.  A Sabbath-keeping remains for the people of God because we have not yet entered into the rest of which it is a sign. 

Let us learn to think carefully about the Sabbath command, lest we find ourselves living in perpetual sin as we fail to worship God according to his word. 

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Baptist Catechism 62

As you know, the fourth commandment is, “Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God.” (Exodus 20:8–10, ESV). This is the fourth of the ten commandments written by the finger of God on stone and delivered to the people of Israel by the hand of Moses. 

But please do not miss this very significant point. This was not the first time that Sabbath-keeping was commanded. No, even Adam was to keep the Sabbath day holy in imitation of his Maker. God created the heavens and earth in six days and rested on the seventh. It should be obvious to all that it did not take God six days to create (as if he were struggling to complete the work). Instead, God took six days to create so that we might imitate him in our work. And God did not rest on the seventh because he was tired, but so that we might imitate him in our rest and in our contemplation of his work. 

Two very important observations must be drawn from this as we begin to consider the fourth commandment. 

One, Sabbath-keeping was not for Old Covenant Israel only, but for all of mankind. The Sabbath (like marriage) was instituted, not in the days of Abraham, nor in the days of Moses or David, but at creation. It was at the time of creation that God, “blessed the seventh day and made it holy, because on it God rested from all the work that he had done in creation.” This is very significant. Those who believe that Sabbath observance passed away with the Old Covenant fail to recognize that the Sabbath was not instituted with the Old Covenant, but at creation. The pattern of one and seven will remain until we enter into the new heavens and earth, 

Two, the seventh-day Sabbath corresponded to the Covenant of Works which was made with Adam in the garden, and the covenant of works which was made with Israel in the days of Moses. The seventh-day Sabbath communicated this: work and thus enter into rest. We know that Adam broke that covenant. He failed to enter into rest. And we know that Israel could never keep God’s law, not even to secure and maintain blessed life in the promised land. Nevertheless, the observation stands. The seventh-day Sabbath signifies the Covenant of Works. Work to enter God’s rest is what the seventh-day Sabbath says. Obey to enter life eternal.

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Baptist Catechism 63

Setting those preliminary observations aside for just a moment, let us look a little closer at Baptist Catechism 63, which asks, What is required in the fourth commandment? Answer: “The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself.”

As I have said, God established this pattern at the time of creation. One day of seven is to be set apart as holy. This means that one day in seven is to be treated as different from the rest of the days. The other days are for common things — common work, and common recreation. But one of seven is to be regarded as special. It is to be approached as holy unto the Lord. 

The word “keeping” is significant, I think. As you know, common things — common work and recreations — do always threaten to overrun the Sabbath day. Sabbath observance is not something we fall into. The Sabbath must be kept. The people of God must be intentional about it. They must prepare for it throughout the week by ordering their common affairs. And when the Sabbath day comes, it must be kept. 

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Baptist Catechism 64

Let us now briefly return to the question of the day. Question 64 will help us by asking, “Which day of the seven hath God appointed to be the weekly Sabbath?” And the answer is right and true: “Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)

Notice three things:

One, the pattern of one day of rest out of every seven remains. And it will remain, “to the end of the world.” In other words, Sabbath-keeping has existed and will exist as long as life in this present age remains. This is so because of what the Sabbath signifies, namely, eternal rest. It signified eternal rest for Adam. It was an invitation for him to work and thus enter into God’s rest. And the Sabbath functioned in the same way for Christ. Christ was to work and thus enter into rest. And the Sabbath also signifies eternal rest for you and me today. Tell me, brothers and sisters, have we entered into eternal life? Well, we have tasted it. And it is ours for sure if we are in Christ. We have been sealed by the Spirit. He is our guarantee. But we have not laid hold of it. Eternal life – life in glory – eternal rest – is still in the future for us. And this is why a Sabbath-keeping remains for the people of God. 

Two, notice that though the pattern of one in seven remains, the day has changed. There was a time when the Sabbath was to be observed on the seventh day, that is, on Saturday. But now it is to be observed on the first day, that is, on Sunday, which the New Testament calls “the Lord’s Day”, and which we may call “the Christian Sabbath. 

So what prompted the change? Notice thirdly that the change occurred at the resurrection of Christ from the dead. 

Now, let us think about this theologically. Why would the resurrection of Christ prompt a change in the Sabbath day? Why, after the resurrection of Christ from the dead, did Christ meet with his disciple on Sunday? Why did the early church have this practice? Why did they assemble together for worship on the first day, and not the seventh, as was the custom for the people of God for generations before them? Why the change?

Well, I suppose the simplest answer would be to commemorate the resurrection of Christ from the dead. And that would be true enough. But I think there is more. Much more! 

One, consider that Jesus Christ rose from the dead and entered into glory because he obeyed God, which is the very thing that Adam failed to do. And so at the time of Christ’s resurrection, there was an advancement in God’s program of redemption. When Christ rose from the dead, he accomplished something. He earned something. He moved things forward as he kept the terms of the covenant that God made with him in eternity. Having accomplished his work as the Messiah, Christ entered into rest. Perhaps this is why the early church referred to the Christian Sabbath as the “eighth day”. In six days God finished the first creation and he rested on the seventh. But Christ, by being obedient to the Father even unto death and rising from the dead on the eighth day, secured the new creation for himself and all who are united to him by faith. The first day, or the eighth day Sabbath, signified this advancement. 

Two, consider that when Christ died and rose again he did at that time inaugurate the New Covenant, which is the Covenant Grace. A Sabbath-keeping does indeed remain for the people of God. But a seventh-day Sabbath does not fit the Covenant of Grace. The seventh-day Sabbath signified that work would lead to rest — and that was indeed true for Adam, Israel, and Christ. But for those who are under the Covenant of Grace — that is to say, for those who have faith in the risen and ascended Christ — work does not lead to rest. Instead, rest in Christ leads to work. First, we trust in Christ, and then we serve him. First, we rest in him, and then we obey him out of gratitude for all he has accomplished for us. The first day Sabbath fits the pattern of the Covenant of Grace. 

As you can see, the fourth commandment is a combination of moral law, and what we call positive or ceremonial law. The unchanging moral principle is this: God is to be worshipped, a period of time is to be devoted to the worship of God, and when God created this world he established that pattern would be one day in seven. But the day itself is ceremonial and symbolic. The seventh-day Sabbath signified that the rest still had to be earned by faithful work. The first-day Sabbath signifies that the rest has been earned. Christ earned it. He has entered into his rest (he ascended and sat down). We rest in him now. But we await the enjoyment of the fullness of this rest in the new heavens and earth. Therefore, the practice of Sabbath-keeping remains (Hebrews 4:9), but the day has changed as a reminder of the new creation and the New Covenant, of which we are partakers. 

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Conclusion

More could certainly be said. But for now, I will say, do not neglect the Christian Sabbath.

Delight in it, brothers and sisters. Long for it. See that on this day we are blessed with a small taste of the rest that will be ours for all eternity through faith in Jesus Christ, who is the second and better Adam. 

And prepare for it so that the Sabbath may be kept. “Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:24–25, ESV).  

Q. 63. What is required in the fourth commandment?

A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself. (Lev. 19:30; Deut. 5:12)

Baptist Catechism 60 & 61

Q. 60. What is forbidden in the third commandment?

A. The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known. (Malachi 1:6,7; Lev. 20:3;19:12; Matt. 5:34-37; Isa. 52:5)

Q. 61. What is the reason annexed to the third commandment?

A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment. (Deut. 28:58,59; Malachi 2:2)

Scripture Reading: Malachi 2:1–9

“And now, O priests, this command is for you. If you will not listen, if you will not take it to heart to give honor to my name, says the LORD of hosts, then I will send the curse upon you and I will curse your blessings. Indeed, I have already cursed them, because you do not lay it to heart. Behold, I will rebuke your offspring, and spread dung on your faces, the dung of your offerings, and you shall be taken away with it. So shall you know that I have sent this command to you, that my covenant with Levi may stand, says the LORD of hosts. My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name. True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts. But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the LORD of hosts, and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction.” (Malachi 2:1–9, 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.

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Introduction

The third commandment is “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.” (Exodus 20:7, ESV). We have asked what it requires, and now we are asking what it forbids. 

One general thing that we have learned about the third commandment is that it is very broad in its application. Many assume that it only forbids using God’s name as a swear word. And it does forbid that, of course. If you have the habit of using the name “God”, or “Jesus Christ”, in a careless way to express surprise or dissatisfaction, you should turn from that and ask the Lord’s forgiveness. This is true if you say the name of God verbally, or represent it in a texting acronym. In doing so we take a most holy thing and treat it as if it is common. We trivialize God and the name of God. Never should we use God’s name in a careless or profane way. But we have learned that the third commandment requires and forbids more. When God’s law says, “You shall not take the name of the LORD your God in vain”, this does not only have to do with the way that we use God’s name in speech, but also our handlining of all “God’s names, titles, attributes, ordinances, words, and works.” Everything whereby God makes himself known is to be handled with reverence and care. 

And that leads us to the second general thing that we have learned. The third commandment is really about attitude. We are to approach God with reverence. We are to consider him carefully. We are to love him, worship, and serve him from the heart and with sincerity. This we are to do from day to day as we live in the world that he has made. And this we are to do Lord’s Day by Lord’s Day as we assemble in his temple to worship and to hear his word proclaimed. We are to have reverence for God and the things of God always. We live in his world. We bear his name. Our lives are lived before his eyes. We are to serve him truly, reverentially, and from the heart. 

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Baptist Catechism 60

We have learned what the third commandment requires. But what does it forbid? “The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known.”

Let us think about this for a moment. 

What does it mean to profane something? It means to treat something in an irreverent or disrespectful way. And what does it mean to abuse something? To abuse something is to misuse it, or to use it in a bad way and to a bad effect. 

If someone were to act at a wedding ceremony in the way they might act at a sporting event they would profane the wedding ceremony. Why? Because a sporting event is common, whereas a wedding ceremony is solemn. Each are to be approached in a different way given their content and purpose. And if someone were to use a cell phone as a hammer we might say, you are abusing that phone. Why? Because the phone is not designed to be used as a hammer. When you use it in that way something of value is damaged and even destroyed. And when men and women profane, misuse and abuse God’s revelation of himself to us, they break the third commandment. 

Now, how does God make himself known to us? He makes himself known to us in creation and by his word. 

God reveals himself generally to us in the world he has made. Those in Christ must learn to see the world in this way. The world does reveal truth concerning God. That is why the Psalmist says, “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard” (Psalm 19:1–3, ESV). And Paul also speaks to this, saying, “For what can be known about God is plain to them [the unrighteous], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:19–20, ESV). God reveals himself generally in the world he has made. 

We should be very careful, therefore, to never profane or abuse God’s creation. The created world is to be appreciated and enjoyed. The created world is to be used according to its design. The created world is to be respected. And when we engage with the created things it should always move us to give glory to God the Creator of all things seen and unseen. There is sense in which a man violates the third commandment when he abuses or oppresses another human being. That human is made in God’s image. That human reveals something about God. To abuse a human being is to abuse the name of God, therefore. That is an obvious application. But it may also be said that men break the third commandment when they live in God’s world and do not recognize the glory of God in it. They enjoy the things of this world, not to the glory of God, but for their own pleasure only.    

Brothers and sisters, we must learn to do all things to the glory of God. We are to honor him even in simple things like eating and drinking. “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31, ESV). Look at the mountains and trees to the glory of God. Enjoy your home to the glory of God, for he is our refuge and strength. Relate to others made in the image of God to the glory of God. For God does make himself known in all of these things. We are to approach each day with an attitude of reverence, therefore.   

God reveals himself generally in the created world, but he reveals himself much more clearly in his word. This we call special revelation. And we must be sure to handle his word and receive his word with great care. This means that we should take the reading, teaching, and application of scripture very seriously. And this also means that we should partake of the sacraments seriously too, for they are a visible word for the people of God. In the sacraments of baptism and the Lord’s Supper God has filled common things like bread, wine, and water with special meaning according to his positive command. We must not abuse or profane God’s Holy Word. 

So I wonder, do you come to worship with reverence in your heart? Do you come prepared to receive God’s holy word? Do you come prepared to partake of his ordinances? God reveals his name to us in these things. We must handle them — the scriptures and the sacraments — carefully and with reverence. 

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Malachi 2:1-9

That passage that I read from Malachi just a moment ago was powerful, wasn’t it? The priests of Israel were rebuked and threatened with a curse for corrupting the covenant, perverting the worship of God, and turning aside from sound instruction. 

All ministers of the gospel should take this as a sober warning to be faithful and uncompromising in the proclamation of God’s truth and in keeping pure the worship of God. 

And all members of Christ’s church should take this as a sober warning as well. We must not  profane or abuse “anything whereby God makes Himself known”. 

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Baptist Catechism 61

In fact, Malachi 2 is listed as a proof text for Baptist Catechism 61, which asks, “What is the reason annexed to the third commandment?” The answer is, “The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment.” In other words, this is what the words, “for the LORD will not hold him guiltless who takes his name in vain”, mean. We may fool man, but we cannot fool God. He sees even the attitude of our hearts. He knows when we take his name in vain — when we partake of the Lord’s Supper in an unworthy manner, or listen to his word proclaimed carelessly and without faith in our hearts. He knows, and he will judge. Malachi 2 certainly communicates this principle well. The Lord sees. He saw his priests, and he sees his preachers. He knows when they minister the word carelessly and with partiality. And he will surely judge, for he will not allow his name to be profaned.   

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Conclusion

Q. 60. What is forbidden in the third commandment?

A. The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known. (Malachi 1:6,7; Lev. 20:3;19:12; Matt. 5:34-37; Isa. 52:5)

Morning Sermon 

The Church As Temple: Its Growth

John 17 

Pastor Joe Anady

February 26, 2023

Old Testament Reading: 2 Samuel 7:12–13

These are the words that the LORD spoke to King David through the mouth of the prophet Nathan, promising to establish his kingdom and the LORD’s temple forever through his offspring. This promise would be fulfilled initially through Solomon and ultimately through Jesus the Messiah, the son of Abraham, the Son of David, and the Son of God. Hear now the LORD’s word to David. “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.” (2 Samuel 7:12–13, ESV)

New Testament Reading: John 17 

“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, ‘Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth. “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.’” (John 17, 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 believe this will be the last sermon in this little series on the church considered in the terms of God’s temple. As you know, this series grew out of our study of the book of Exodus. In that study, we learned all about the tabernacle that God commanded Israel to make, and we also traced the theme of “tabernacle” or “temple” from Genesis 1 through to the end of the book of Revelation. In brief, we discovered that the story of creation, fall, redemption in Christ Jesus, and consummation can be told in terms of the establishment of God’s eternal and cosmic temple wherein God manifests his glory before his people, and his people worship, serve, and enjoy him forever and ever. 

The heavens and the earth were designed to be God’s eternal temple. The (garden) temple was lost at the fall when the first man and women were ejected from it. And so too was the hope of entering into God’s eternal temple by way of obedience to the covenant of works (or life) that God made with Adam in the garden before sin entered the world. That way to eternal life was closed off, for Adam had broken the covenant. 

But God in his mercy promised to provide salvation and redemption through the offspring of Eve. The first utterance of this promise was contained within the curse that was pronounced by the LORD upon the serpent as recorded in Genesis 3:15: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). So then, the people of God from that day forward put their faith in this promise and in the One who, in the fulness of time, would be born of the woman. Indeed, many would descend from Eve, for she is the mother of all living. But this promise was about the One who would crush the head of the serpent, that is to say, of the Devil himself who tempted Eve, and, through her, Adam so as to become a kind of illegitimate king in this world for a time. By God’s grace, he promised that One would come from Eve who would strike the Evil One with a fatal blow to the head, and this he would do through suffering. In the process of crushing the serpent’s head, the serpent would bruise his heel. 

As you know, this first promise of the gospel was like a seed that would grow and grow. The details of God’s plan of redemption grew more and more clear through subsequent revelation. More was revealed to Abraham. And much more was revealed to Isarel through Moses. And of course, this all culminated in the birth of Jesus of Nazareth. He was born of a virgin, that is to say, of the seed of Eve. He was and is God incarnate. He is the redeemer who has bruised the serpent’s head through his suffering. He is the fulfillment of all the promises, prophesies, types, and shadows of Old. 

And what did Jesus Christ, the scull-crushing seed of the woman, earn when he accomplished our redemption? 

One, he redeemed a people for himself. These are the ones that Jesus prayed for in the John 17 passage we read a moment ago, saying, “I have manifested your name to the people whom you gave me out of the world…” (John 17:6, ESV), and “I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.” (John 17:9, ESV), and “I do not ask for these only, but also for those who will believe in me through their word…” (John 17:20, ESV), and “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world” (John 17:24, ESV). You see, when Jesus the Messiah lived, suffered, died, and rose again, he bruised the serpent’s head. And having bruised the serpent’s head, he redeemed a people for himself – people from every tongue, tribe, and nation. These are the ones given to him by the Father in eternity. These are the elect of God. When Christ lived, suffered, died, and rose again, he defeated the Evil One, and he set captives free. He earned the salvation of all who were given to him by the Father in eternity. He shed his blood for “many for the forgiveness of sins” (see Matthew 26:28). He accomplished redemption for his people. As Paul says, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (Colossians 1:13, ESV). He accomplished this salvation by crushing the head of the serpent to overthrow his illegitimate kingdom, to undo his work, to enter into glory, and to bring many sons and daughters to glory with him. And this salvation that Christ has earned is applied to the elect of God at just the right time through the preaching of the gospel as the Spirit works to make fallen sinners willing and able to repent and believe upon Christ.

But there is something else that Christ earned through his obedience and suffering. He did not only redeem a people for himself – those given to him by the Father in eternity – he earned an eternal kingdom when he crushed the head of the serpent. The Evil One had become the prince of this world when he rebelled against his Maker and seduced the man and the women to transfer their allegiance to him by listening to his voice by eating the forbidden fruit. But when Christ obeyed the Father, suffered and died in the place of those given to him by the Father, and rose again on the third day, he earned a kingdom. He ascended to the Father and sat down on his throne. All authority in heaven and on earth was given to him (Matthew 28:18). Through his obedience and suffering, “God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11, ESV). Through his obedience and suffering, Christ became Lord of heaven and earth. Christ is King. He is the son of David whose kingdom will have no end. His kingdom is here now (we are not waiting for a future millennium). It will be brought to consummation when Christ returns to make all things new (As Peter says, “…according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:13, ESV)).

This is the story of our redemption in Christ Jesus, brothers and sisters. It is about the establishment of God’s eternal kingdom through Christ! Christ is the Son of David whose kingdom is here now and will have no end! And where is this inaugurated kingdom manifest? It is made visible in the church, that is, in the assembling together of those who confess, “Jesus is Lord!” Christ’s people are not of this world, as John 17:16 says, and yet Christ has not called his people out of this world in this present age. Hear the prayer of Jesus in John 17:15-19 again: “I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth” (John 17:15–19, ESV). 

The kingdom of Christ will be brought to consummation or completion when Christ returns. On that day, those not united to him by faith will be judged and cast out. On that day, those united to him by faith will enter the new heaven and earth in body and soul. No unclean thing will enter that realm, but only those written in the Lambs Book of life. All will be God’s kingdom, and God’s kingdom will be completed and kept secure. All of God’s enemies will be judged and banished, never to threaten again. But until then, the kingdom of Christ – which is not of this world, but is of heaven and the world to come – is manifest in this world, which is still in darkness, plagued by the effects of sin, and is under the power of the Evil One. 

Indeed, Satan’s head has been bruised. He has been defeated. He has been bound so as to deceive the nations no longer (see Matthew 28:18-20 and Revelation 20). He has been bound so that Christ might progressively plunder his house (see Matthew 12:28-29).  He has been banished from the throne of God so that he cannot accuse the brethren any longer, as he did before the resurrection of Christ and in the days of Job (see Luke 10:18 and Revelation 12:10). The victory has been won, brothers and sisters. Christ has dealt the fatal blow to the head of the rebel king. Christ sits on his throne. He rules and reigns now, but his kingdom is not yet consummated. He must (the reign of Christ is here now, brother and sisters. It is not off in the future. And he must rule until his enemies are made his footstool, that is to say, totally and finally defeated and judged (see Psalm 110, Luke 20:41-44, Acts 2:35, and Hebrews 1:13).  This will happen on the last day when Christ returns (see Matthew 25:31ff and Revelation 20:7ff). 

So why have I presented you with this overview of the history of redemption in the terms of the kingdom of God being offered to Adam in the garden, but forfeited, promised to Adam and Abraham after the fall, prefigured in Israel under the Old Mosaic Covenant, inaugurated at Christ’s first coming, and consummated at Christ second coming? Why have I presented this sweeping overview to you in the terms of “kingdom” when this is supposed to be a sermon on the church as “temple”? Well, the kingdom language is more familiar. But everything that has been regarding the kingdom of God may also be said regarding the temple of God. It is not only God’s kingdom that was offered, promised, prefigured, inaugurated, and will be consummated, but God’s cosmic and eternal temple too. God’s eternal temple, that is to say, the new creation temple of God in which righteousness dwells, was inaugurated or begun at Christ’s first coming. In Christ Jesus, you are a new creation (see 2 Corinthians 5:17 and Galatians 6:15). And in Christ you are God’s temple because the Holy Spirit dwells in you (see 1 Corinthians 3:16 and 6:19). 

God’s kingdom is here now, and if you are united to Christ by faith you are citizens of that kingdom (see Mark 3:2, Matthew 28:18, Luke 19:12, John 18:36, 1 Peter 3:22, Hebrews 12:28, etc, etc, etc). Similarly, God’s temple is here now,  and if you are united to Christ by faith you are stones in that temple and members of the household of God (see 1 Peter 2:5ff and Ephesians 2:19ff).  All of this is in fulfillment of the promises of God made to King David in these words, “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house [temple] for my name, and I will establish the throne of his kingdom forever.” This promise has immediate fulfillment in Solomon, the son of David. This promise has ultimate fulfillment in Jesus Christ and in his eternal kingdom and temple. You, brothers and sisters, are a part of the inauguration of that kingdom and temple.   

If we wish to understand the church, then we cannot overlook this teaching, for in this the true nature of the church is revealed. And this is why I have taken the time to consider the church as God’s temple with you. We have considered the church in the terms of “temple”. And specifically, we have considered its foundation, its stones, its purpose, its character, its gifts and graces, its fruit, and today, in the time we have remaining, we will consider its growth. 

When all is said, I want you to see that the church is not of this world. It is brought into existence by the Father, through the Son, and by the Spirit. It is heavenly and spiritual. It is an intrusion or foretaste of the world to come. It is the visible manifestation of the inaugurated new creation kingdom or temple of the living God. It is God who must build his church, therefore. And he builds his church through Christ the Word and by his Spirit. Stated negatively, the church – Christ’s true church – cannot be built by man, for the church is spiritual and heavenly. The kingdom of God cannot be furthered by governments who threaten with the sword, for it is not of this world. And neither can it be built by the craftiness and schemes of man. Again I say, the church is spiritual and heavenly. God alone can build his church. Yes, he uses us in the process, but only as servants. The church is built up by God, through His Word, and by the working of his Spirit according to the means he has established. 

Here is my concern, dear brothers and sisters. Men (and women) may try to build God’s church using human wisdom and human strength. And indeed, they might even appear to the natural eye to succeed for a time. But if Christ’s church is to grow really and truly, it can only grow as God the Father works through the Word, by the Spirit, and according to the means that God has ordained. If we wish to be used by God in the building up of his church, therefore, then we had better depend upon him and employ the methods he has revealed in his word, and not our own. To ignore God’s word, and to seek to build God’s church according to our own wisdom and methods will be a waste. It may be that we build something, but it will most likely not be Christ’s true church. It will not stand the test of time. It certainly will not stand the test of judgment day. 

This is what Paul warns against in 1 Corinthians 3:11-17. He speaks of the building up of Christ’s temple-church when he says, “For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” It is after this that Paul says, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:11–17, ESV). Finally, he warns, “Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. For the wisdom of this world is folly with God” (1 Corinthians 3:18–19, ESV). 

This warning against being wise according to the wisdom of this age is delivered in the context of talk concerning the building up God’s temple-church on the foundation of Christ. It is a warning to build, not with earthly material and not according to the wisdom of this age, but according to the wisdom of God. Paul says, become a fool so that you may become wise. 

I think the modern church, and especially leaders in the modern church, need to heed this warning. Many, I am afraid, are attempting to build Christ’s church according to the wisdom of this world. They seem to be prosperous on the surface. But the question is, will their work stand on judgment day? Will what they have built pass through the fires of judgment unscathed, or will they suffer loss, even if they themselves are saved? It is a sober warning to all Christians, and especially to ministers of the gospel. 

So how then are we to build Christ’s church? How are we to seek its growth, both numerical growth and growth in maturity? Answer: not according to the wisdom of this world, but through the faithful ministry of the Word and administration of the sacraments, in prayerful reliance upon the Holy Spirit. 

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If The Church Is To Grow, The Word Must Be Preached

First, if the church is to grow the word of God must be proclaimed, taught, and obeyed.

As you know, sinners come to faith in Christ through the preaching of the gospel as the Spirit works. 

This is why Paul said, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith.’” (Romans 1:16–17, ESV)

And in another place he says, “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… 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!’ But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed what he has heard from us?’ So faith comes from hearing, and hearing through the word of Christ.” (Romans 10:9–17, ESV)

When Christ commanded his first disciples to go and make disciples of all nations (Matthew 28:18), this is what they did – they went out and preached a message of good news. They announced that the promised Messiah had come. They urged sinners to turn from their sins and to trust in him. Read the book of Acts to see that this is so.   The gospel message was proclaimed “as many as were appointed to eternal life believed” (Acts 13:48, ESV). This is how disciples are made. This is how citizens are added to Christ’s kingdom. This is how stones are added to God’s eternal temple – through the proclamation of the gospel.

Notice that Jesus prayed for this process in his high priestly prayer as recorded in John 17. He did only pray for the ones whom the Father had given to him who were alive on earth at that moment, but “but also for those who [would] believe in [him] through their word…” (John 17:20, ESV), that is to say, through their faith evangelistic ministry. 

Brothers and sisters, we must labor to expand Christ’s kingdom and to grow God’s temple-church. The scriptures command it. I do not think we can call ourselves a healthy church without evangelistic zeal and activity. We must labor to expand Christ’s kingdom and to grow God’s temple-church, for Christ commanded his church to “go and make disciples of all nations…” And we know that disciples are made, not by the threat of the sword, not through political activity, and not by attempting to attract sinners into the church in worldly ways, but by proclaiming the message of salvation through faith in Jesus the Messiah, and urging other to repent and believe. 

Now I ask, how do those who believe in Christ then grow in Christ? Those who believe grow in maturity through the preaching and teaching of the word of God and by the working of the Holy Spirit. Perhaps you are beginning to see that our salvation in Christ and our sanctification in him are the work of the triune God. God the Father saves and sanctifies by the Word and through the Spirit.

When Christ prayed for those given to him by the Father he said, “Sanctify them in the truth; your word is truth” (John 17:17, ESV). Before that he said, “I do not ask that you take them out of the world, but that you keep them from the evil one” (John 17:15, ESV). So then, how are God’s people kept from the evil one? How are the sanctified, or set apart from the world and made more holy? They are sanctified by the truth. God’s word is truth.

I could pile up a lot of scripture texts to demonstrate that the church grows in maturity through the preaching and teaching of the word of God. We know that the first disciples “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42, ESV). In Acts, we see that Paul and other missionaries would spend long periods of time in a given region preaching and teaching the scriptures to see to it that the church that was born there was well established. Pastors are commanded in the scripture to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). Paul urged the Colossians to “Let the word of Christ dwell in [them] richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in [their] hearts to God” (Colossians 3:16, ESV).

I need not go on. I think it is clear to all of you that growth in maturity comes about in the life of the believer and in the church through the teaching of the word of God as the Spirit works. We overcome conformity to this world and are transformed into the likeness of Christ “by the renewal of [our] mind[s]…” (Romans 12:2, ESV). And this is why Christ said, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you…” (Matthew 28:19–20, ESV). Those who are made to be disciples through the preaching of the gospel are then to be taught to then faithfully observe all that Christ has commanded.  

Brothers and sisters, do not disregard the preaching and teaching of the word of God. Prepare your hearts and minds to receive it. Give your undivided attention to it. And then “be doers of the word, and not hearers only, deceiving yourselves” (James 1:22, ESV).

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If The Church Is To Grow, The Sacraments Must Be Faithfully Administered

The second point of the sermon today is that if the church is to grow, the sacraments must be faithfully administered. A sacrament is a symbol. They are signs or visible words. The gospel is preached primarily with words. But in the sacraments, the gospel is preached in a visible and tangible way. Under the New Covenant, there are two sacraments given to the church – baptism and the Lord’s Supper. And it is the word of God that establishes their meaning and proper administration. 

Both sacraments are mentioned in the great commission passage that I have been referring to throughout this sermon – one explicitly, the other implicitly. When Christ gave the church her mission he said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations…”. And it is these – those who are made to be disciples, learners, or followers of Jesus – who are to be baptized (that is to say, immersed in water) in the name of the Father and of the Son and of the Holy Spirit…” In water baptism, the name of God is placed on the one baptized. Water baptism symbolizes cleansing in Christ and union with him in his death and resurrection. Baptism is for those who believe – disciples, or followers of Christ. It is not for the world. It is not for the infants or children of believers. It is for disciples only. This can be demonstrated from many passages in the New Testament (and Old), but it is clear enough in the great commission. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (emphasis added). 

And then we find these words, “teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV). One of the things that Christ commanded his disciples to observe is the Lord’s Supper. In Matthew 26:26 we read, “Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, ‘Take, eat; this is my body.’ And he took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:26–29, ESV). The Lord’s Supper is to be observed as the second sacrament of the church until we enjoy communion with Christ in his Father’s consummate kingdom. Or to use the language of the great commission, the Lord’s Supper is to be observed by Christ’s disciples as a visible reminder to the fact that he with us to the “end of the age”.  

If the church is to grow, the sacraments must be faithfully administered. 

Baptism must be applied to those who make a credible profession of faith. It is not to be given to those who make a questionable, uniformed, and flippant profession. It is not to be applied to the children of believers, for they are born in Adam and not in Christ, under the broken Covenant of Works, and not the Covenant of Grace. Under the New Covenant physical descent counts for nothing. It is the new birth that matters, and that by the grace of God, is faith-producing. 

And the Lord’s Supper is only for those who believe and have been baptized. Covenantally speaking, baptism is the wedding ceremony that marks union with Christ, and the Lord’s Supper is the anniversary celebration. We celebrated the anniversary of our union with the crucified and risen Lord, not yearly, but every Lord’s Day, for it was on this day that he was raised. 

Baptism marks union with Christ and entrance into the covenant community. The Lord’s Supper signifies abiding in Christ and continuance in the covenant community. Those who are tempted to grow the church according to human wisdom will say that we are to open wide the front door of the church. In other words, Baptism and the Lord’s Supper ought to be applied and administered liberally. Those who wish to grow the church carefully and according to the wisdom of God will administer the sacraments carefully and faithfully. In fact, a true church will even excommunicate the one who shows by their false doctrine or sinful way of life that their profession of faith was not true. This is what Paul means when he says, “But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. ‘Purge the evil person from among you’” (1 Corinthians 5:11–13, ESV). Those who have bought into worldly church growth models we say, this here is not good for church growth. But those who wish to see Christ’s church grow really and truly will simply obey God’s word. They will administer the sacraments faithfully. “Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. For the wisdom of this world is folly with God” (1 Corinthians 3:18–19, ESV). 

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If The Church Is To Grow, The People Of God Must Prayerfully Rely On The Holy Spirit

Thirdly, lastly, and very briefly, if the church is to grow, the people of God must prayerfully rely on the Holy Spirit. 

Only the Father can build his church through Christ and the Spirit, and this is according to his decreed will. We cannot make it happen, brothers and sisters. We cannot cause others to repent and believe. Only God can do that. But we can be faithful to do what God has called us to. 

We must be faithful to preach the gospel, for this is the means that God has determined to use to bring his elect to repentance and faith. We must be faithful to “in [our] hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks [us] for a reason for the hope that is in [us]; yet do it with gentleness and respect…” (1 Peter 3:15, ESV). And we must be faithful to pray. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people [that is to say, all of these kinds of people] to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time” (1 Timothy 2:1–6, ESV). Prayer, along with the proclamation of the gospel, is a means by which God has determined to work. By prayer, we show ourselves to be dependent upon God. Salvation is of the Lord. If we are to see the church grow in number, purity, and maturity, then we must preach and teach the word of God and we must prayerfully rely on the Holy Spirit’s work. 

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Conclusion

Brothers and sisters, we must desire to see and labor for the growth of Christ’s temple-church. 

The whole story of our redemption in Christ Jesus is a story of expansion and growth. From the first promise of the gospel in Genesis 3:15 to the consummation as symbolized in Revelation 21 and 22, the story of the eternal kingdom of God and the eternal temple of God is a story of expansion and growth. If we are not concerned to see God’s temple-church grow, and if we are not laboring for it, then we are out of sync with God’s purposes – we are even disobedient to the mission that Christ gave to us.   

But please hear me – it cannot be growth at all costs or by any means. We must pursue growth in the way that Christ has commanded. Our task is not to be innovative or creative, but faithful. We must not attempt to appeal to sinful desires and darkened thinking of fallen men and women. No, we must preach the word and obey the word knowing that those whom God is calling to himself will love the word. And we must receive only those who make a credible profession of faith into the membership of the church, for it is those who have faith in Christ who are stones in his temple and members of his body. It is the disciples who are to be baptized, and it is those who are baptized who are to be given the Supper. Indeed, the church would appear to grow in size much more quickly if we were to open wide the door to baptism and the Table, but the growth would be in appearance only. Know this for certain, the fire of the judgment day will test each man’s work to show if it is true. 

Brothers and sisters, let us be found faithful on the last day. Faithful to proclaim Christ crucified and risen. And faithful in prayer. May the Lord bless us to see a great expansion of his temple-church in out day.  

Baptist Catechism 58 & 59

Q. 58. Which is the third commandment?

A. The third commandment is, “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.” (Exodus 20:7)

Q. 59. What is required in the third commandment?

A. The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works. (Ps.29:2; Deut. 32:1-4; Deut.28:58,59; Ps.111:9; Matt. 6:9, Eccles. 5:1; Ps. 138:2, Job 36:24; Rev. 15:3,4; Rev. 4:8)

Scripture Reading: Psalm 29

“A PSALM OF DAVID. Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness. The voice of the LORD is over the waters; the God of glory thunders, the LORD, over many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon. He makes Lebanon to skip like a calf, and Sirion like a young wild ox. The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh. The voice of the LORD makes the deer give birth and strips the forests bare, and in his temple all cry, “Glory!” The LORD sits enthroned over the flood; the LORD sits enthroned as king forever. May the LORD give strength to his people! May the LORD bless his people with peace!” (Psalm 29, 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.

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Introduction

As we move on now to consider the third of the Ten Commandments I would like to remind you of something that we learned a while ago. Some time ago we asked the question, “What did God at first reveal to man for the rule of his obedience?” Answer: “The rule which God at first revealed to man for his obedience, was the moral law” (BC 45). And then we asked, “Where is the moral law summarily comprehended?” In other words, where is this moral law revealed most clearly? Where is it summarized? Answer: “The moral law is summarily comprehended in the Ten Commandments” (BC 45). 

So as we study each of the Ten Commandments we should remember that they are a summary of God’s moral law. And what is a summary? A summary is a brief statement or account of the main points of something. When you read a summary of something you understand that there is more to consider. You are only getting a little taste. There is more to be had. We should remember that The Ten Commandments are a summary of God’s moral law.

Remembering this should help us to think more deeply about the Ten Commandments. I’m afraid our tendency is to think of them very superficially. So, for example, we think that if we refrain from carving a little figure and bowing down to it then we have kept the second commandment. But is that all the second commandment requires and forbids? No! Contemplating the commandment carefully, and considering how the rest of scripture develops the second commandment, shows us that more is forbidden and required than that. In fact, “The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances, as God has appointed in His Word.” And it “forbideth the worshipping of God by images, or any other way not appointed in His Word.”

The third commandment is, “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.” And this commandment is often understood very narrowly. What do most people assume the third commandment forbids? They assume it forbids using God’s name as a swear word. Does it forbid that? Of course, it does! But the third commandment requires and forbids more than this, and our catechism is helpful to set us off in the right direction. 

In previous sermons, I told you that the first commandment is concerned with who we worship. The second is concerned with how we worship. And now you are to see that the third is concerned with the attitude of worship. We are to revere God. We are to honor his name. We are to worship him from the heart. 

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Baptist Catechism 59

So “what is required in the third commandment?” Answer: “The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works.”

To “take the name of the Lord” is to pick it up and use it. To take something in vain, is to pick it up and use it carelessly and without thought to its significance.

 And pay careful attention to the way that our catechism directs us to think beyond the formal names of God only, and also of “titles, attributes, ordinances, words, and works.” All of these things are to be handled with reverential care because they reveal God. We are not to handle any of these things carelessly, thoughtlessly, or vainly.  

Not only are we to use the name “God”, carefully, but also his  titles such as “Lord” and “Father”. When we speak of God, his nature and attributes, we must handle those with caution too, lest we misrepresent God. And his ordinances are also to be taken up with great care, for they reveal his truth as well. When we come to the Lord’s Table, for example, we are to come with reverence, for God and Christ are revealed here. His word is to be handled with care. Also, his works. This means that we are to even handle God’s creation with reverence, for the heavens and earth reveal the glory of God. When we look upon a beautiful sunset, we should do so with reverence, brothers and sisters. We should be moved to praise, for something of the name of God is revealed in the sunset. And all of this also applies to the person and work of Christ, for through his words and works he has revealed the name of the Father to us. Christ speaks to God in John 17:6, saying, “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word” (John 17:6, ESV).

This is why I have said that the third commandment has to do with attitude. God alone is to be worshipped. And he is to be worshipped in the right way — according to his word. But he is also to be worshipped with the right attitude. This is what the third commandment is getting at. 

Think of our worship. When you come to assemble with the church on the Lord’s Day, you are indeed coming to worship the one true God. And you are doing it in the right way as we worship together in the way that God has prescribed. But you know as well as I do that it is possible to have the wrong attitude in worship. Sometimes we are very distracted. Sometimes we are careless. Sometimes we come to the Lord’s Table, for example, without thinking of its significance or discerning the sin in our own hearts. The worship might be done right (technically), but if it is approached in a vain way by the worshipper, then it is not pleasing to the Lord. God demands more, brothers and sisters. He wants our hearts and minds.

We “take the name of the Lord” not only when we speak his name with our lips, but anytime we engage with him and his revelation of himself to us. Never should we approach him or speak of him in vain, but always with reverential honor and fear. 

Think of this, dear brothers and sisters. You took the name of God upon you in the moment that you believed in Christ. He adopted you as his own. You are now a beloved child of God. You bear his name just like a child bears the name of her parents. And you know that every parent wishes to have the family name honored. And so it is with God. 

And so you see that the command to “not take the name of the Lord thy God in vain” is about more than using God’s name as a swear word. 

When a Christain lives in sin, they violate the third commandment.

When a Christian partakes of the Lord’s Supper carelessly, they violate the third commandment. 

When a Christian sits under the ministry of God’s most Holy Word but pays little attention to it or has no intention to obey, they violate the third commandment.

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Conclusion

This commandment is about attitude. It is warning us against the evil of approaching God — in all of the ways that he makes himself known to us, be it through his names, titles, attributes, ordinances, words, or works — in a careless and irreverent manner.

Prepare your hearts for worship, brothers and sisters. Come to worship with love for God and reverence in your hearts. And prepare your hearts day after day, for we God’s children. We bear his name. And we are to testify to the goodness of his name as we live in his world through wish he makes himself known.  

“Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness.” (Psalm 29:1–2, ESV)

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Baptist Catechism 56 & 57

Q. 56. What is forbidden in the second commandment?

A. The second commandment forbideth the worshipping of God by images, or any other way not appointed in His Word. (Rom. 1:22,23; Deut. 4:15,16; Matt. 15:9; Col. 2:18)

Q. 57. What are the reasons annexed to the second commandment?

A. The reasons annexed to the second commandment, are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship. (Ps. 45:11; Ex. 34:14; 1 Cor. 10:22)

Scripture Reading: Deuteronomy 4:15–19

“Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven.” (Deuteronomy 4:15–19, 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.

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Introduction

A bit of review is in order. We have learned what the second commandment is: “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them…” (Exodus 20:4–5, ESV)

We have learned what it requires: “The second commandment [requires] the receiving, observing, and keeping pure and entire, all such religious worship and ordinances, as God has appointed in His Word” (BC 55). 

And so we have made the observation that while the first commandment teaches us who is to be worshipped — God alone is to be worshipped — the second commandment tells us something about how God is to be worshipped. 

Two main principles may be drawn from the second commandment. One, it is God who determines how he is to be worshipped, and not man. Think of it. In the moment God said, “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them…”, he claimed the right to be worshipped on his terms, and not on our terms. This is a very important principle. We are to worship God alone, and we are to worship him as he has revealed in his word. Two, we see clearly that God is not to be worshipped by images.

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Baptist Catechism 56

Both of these principles are contained in Baptist Catechism 56 which says, “The second commandment forbideth the worshipping of God by images, or any other way not appointed in His Word.”

So why are we forbidden from worshipping God using images? I suppose the most simple answer would be, because God said so! And that would be correct and sufficient. But I think we can say more. Why no images? Well, it is because God is a most pure spirit. He is invisible. He is infinite. There are no boundaries to God that lines on a paper or edges to a sculpture could accurately represent. An image — no matter how grand or beautiful —  is incapable of communicating the truth about God, for he is boundless. Every image that man makes in an attempt to represent him is a lie, therefore.

This is what Deuteronomy 4:15-19 warns against. Hear it again.  “Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven.” (Deuteronomy 4:15–19, ESV)

You would do well to notice that all images are forbidden. The people of Israel were warned against making any carved images, “in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth”, etc. In other words, they were forbidden from attempting to make an image of God, and they were also forbidden from making images of created things to represent God.

You remember the episode of the golden calf, don’t you? The Hebrews had barely escaped the Egyptians when they, with Aaron at the lead, gathered gold and made a calf to bow down to it. I do not doubt that they wished to give worship to the God who had redeemed them. At least it seems like that was Aarons desire. But where did they go astray? They made an image. It is understandable, isn’t it? These people were raised in Egypt. This is how the Egyptians worshipped. And so this is how they wanted to worship. Their actions are understandable, but they were inexcusable, for the God had already commanded them not to make images. It was in Exodus 20:23 that the LORD said, “You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold.” The episode involving the golden calf happened after that. 

I have already warned you in previous sermons about our propensity to worship the creation rather than the Creator. That is clearly forbidden in the first commandment. Here the warning is a bit more nuanced. Not only are we forbidden from worshipping the creation instead of the Creator, we are also forbidden from worshiping the Creator with images of created things. 

So I will return to the question of why? Why no images? Answer: because all images of God, or all images used to represent God, are a lie. They are incapable of telling us the truth about him. They portray God as physical when he is truly spiritual. They confine God to a locality when in reality he is omnipresent. Images limit the One who is infinite and beyond measure. In brief, images make God small in the hearts and minds of those who see them. They bring God down and make him into an object to be manipulated and controlled by the hands of men and formed according to their wills and imaginations. 

Some may push back saying, but the artist knows that God is not really bound by the image. And the worshipper understands that these are merely representations of the infinite one. Do they? Do they understand this? And the question is not so much what the artist understands, but what the artist communicates to others. Will future generations understand when they run to images rather than to the Word of God to understand the truth regarding who God is. 

And be sure of this, they will certainly run to the images, and not to the Word of God. The images appeal much more strongly to our fleshly desires than does God’s Word. Images appeal to the mind of man, for an image can be understood. Images appeal to the heart of man, for an image may be crafted to suit one’s desires.  And images appeal to the will of man, for an image is under our control. We are able to manipulate it, take it where we wish, and use it as we wish. But the God who has revealed himself in history and in the scriptures is beyond our comprehension. He claims Lordship over us. He demands that we conform to his will and desire what he desires, for he has made us – we have not made him. 

No images of God are to be made. And neither are we to make images of earthly things to represent God. Both approaches are incapable of telling the truth regarding God, but will always tell a lie, leading to false beliefs concerning his nature. 

So what about images of Jesus? Should we have them? This is a controversial question. It didn’t used to be amongst protestants and the Reformed. In times past most protestants stood unified against Rome and their use of images of Christ in worship. But today, few protestants even stop to ask, should we make images of Jesus?

Some say, no, never. Others say, no, certainly not for use in worship (but perhaps for other purposes). And still others say, yes, it is permitted, for nowhere do the scriptures say “thou shalt not make an image of Jesus”. Those who are of this last opinion will reason thus: since the Son of God took on flesh in the incarnation, we are therefore free to make images of him, for he is the image of the invisible God. 

But let’s think about this. I have a series of questions for you. 

One, is Jesus to be worshipped? Answer: yes, he is to be worshipped. God the Father is to be worshipped through faith in him. But Jesus is also be worshipped.

Two, do we worship Jesus Christ according to his divinity or his humanity? Answer: We worship Jesus because he is divine. In Jesus, there are two natures, the human and the divine. And it is the person of the Son, the second person of the Triune God, who is the person, or acting subject, in Christ. 

Three, do images of Jesus communicate the truth regarding the object of our worship, or do they tell a lie. Answer: they most certainly tell a lie. They do with Jesus, who was and is the Son of God incarnate, the very same thing that images of God do. They misrepresent him. They limit him. They mislead.

It is not difficult to demonstrate that images of Jesus are misleading. 

For one, no one knows what Jesus looked like. No one who saw Jesus in the flesh decided to draw pictures of him or carve statues of him. Think about that for a moment. Why didn’t they? If it was so important for the church to have images of Jesus to remember him by, then why was this not a priority of the eyewitnesses of Jesus? They did not paint or carve, brothers and sisters. They wrote. And I cannot help but think that the second commandment had something to do with that. We don’t have any pictures of Jesus dating back to the first or second centuries. So no one knows what he looked like. This means that every picture you have ever seen of Jesus is false. Some are probably more accurate than others. It is all but certain that he did not have blond hair and blue eyes! But all are wrong. No one is correct. And yet Jesus is to be worshipped. 

Two — and I think this is even more significant — every picture of Jesus is misleading because a picture can only portray his human nature, and not his divine nature, and yet we know that “two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man” (2LBC 8.2). And I ask you, how do we know this? How do we know that in the one Christ there are two natures, human and divine? Did any of you learn that from looking at an image? Of course not. We know this to be true from the Word of God.

So you are recognizing a common theme, I hope. How can we come to know and worship God in truth? Through special revelation, and not images. And how can we come to know and worship Christ in truth? Again, through special revelation (i.e. the scriptures) and not images.

So what is my view regarding images of Christ? Certainly, they are never to be used in worship. Never should we pray to them, or to God and Christ through them. This is a clear violation of the second commandment. And concerning images of Jesus in movies, manger scenes, and children’s story Bibles — I would urge you, brothers and sisters, to think very carefully about them. My convictions have changed over the years leading me to say that I will not have them in my home. I would urge you to come to the same conclusion, but will also acknowledge that godly men and women do disagree on this application. 

So how will we teach our children and others about Jesus then if not with pictures? Brothers and sisters, we are to teach the whole truth concerning the whole Christ from the Word of God. We are to say what the scriptures say. Things like this: “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (Colossians 1:15–16, ESV). Imagine trying to communicate that with an image. Or better yet, imagine trying to form an image that will not distort that truth. 

And how are we to remember Christ and the work that he has accomplished for us if not with pictures? Answer: We are to remember him in the way that God has commanded, through Word and Sacrament. God has given to us baptism and the Lord’s Supper as visible signs which remind us of the work that Christ has accomplished for and done in us. And it is the Word of God that explains their meaning.   

You are probably recognizing that this comes back to the question, how is God to be worshipped? Is it the normative principle that we are to adopt — the one that says, we are free to worship as we wish provided that God’s word does not directly forbid it? Or is it the regulative principle that we are to adopt — the one that says, we are free to worship God in the way that he has commanded, not more or less? This second view is ours.  

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Baptist Catechism 57

As we begin to move now to a conclusion I would like to briefly address Baptist Catechism 57 which asks, “What are the reasons annexed [added]to the second commandment?”

The second commandment is, in brief, “You shall not make for yourself a carved image”, but in verses 5-6 of Exodus 20, and in verses 9-10 of Deuteronomy 5, we find that God states his reason for this commandment with the words, “for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:5–6, ESV).

And our catechism is right to summarize the reasons for the second commandment in this way: “ The reasons annexed to the second commandment, are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship.” In other words, God says “for I the LORD your God am a jealous God…”, etc. because of “God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship.”

Some are disturbed by the words, “for I the LORD your God am a jealous God…” Many assume that all jealousy is sinful, and so it sounds very strange to hear God say, I “am a jealous God.” But is all jealousy sinful? No, it is not. Just as there is a difference between righteous anger and unrighteous anger, so too there is a difference between righteous jealousy and unrighteous jealousy. Jealousy is sinful when it is covetous. It is sin to be jealous of what others have wishing that it belonged to you! But it is right to be jealous for what is yours. If I say to you, I am jealous for my wifes’ faithfulness, I have not confessed sin to you, have I? Nor have I claimed that she has sinned. I have only said that she is mine, and I am hers, and I am eager to keep it that way. Now, even righteous jealousy like this can overflow its proper and reasonable bounds and become a consuming passion. But our God is not driven by passions. And neither is he jealous for things that are not rightfully his. His jealousy is not like ours tends to be, therefore. No, his is perfectly right and pure.

So what is God jealous for? Answer: worship from his creatures. Just as it is right for a husband to be jealous for his wife’s faithfulness, and a wife to be jealous for her husband’s faithfulness, so too it is right for God to be jealous to have worship from his creatures. Or to put it in a more shocking way, God would sin if he was not jealous for the worship of his name. It is only right that he be worshiped, and it is a great evil when he is not, for he is our God, and we are his creatures. And this is especially true of those whom he has redeemed. We owe him worship, brothers and sisters. We owe him worship that is true, for he is our Creator and Redeemer. He is sovereign over us. He is our Lord and king. He has propriety in us, meaning, he has the right to call us to conform to his will. And he is zealous to be worshipped. And this is right. It is right for God to have as his highest aim the glory of his name, for he is God. 

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Conclusion

Q. 56. What is forbidden in the second commandment?

A. The second commandment forbideth the worshipping of God by images, or any other way not appointed in His Word. (Rom. 1:22,23; Deut. 4:15,16; Matt. 15:9; Col. 2:18)

Q. 57. What are the reasons annexed to the second commandment?

A. The reasons annexed to the second commandment, are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship. (Ps. 45:11; Ex. 34:14; 1 Cor. 10:22)

Old Testament Reading: Isaiah 11:1-5; 27:6; 32:14-17; 44:2-4

“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.” (Isaiah 11:1–5, ESV)

“In days to come Jacob shall take root, Israel shall blossom and put forth shoots and fill the whole world with fruit.” (Isaiah 27:6, ESV)

“For the palace is forsaken, the populous city deserted; the hill and the watchtower will become dens forever, a joy of wild donkeys, a pasture of flocks; until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever.” (Isaiah 32:14–17, ESV)

“Thus says the LORD who made you, who formed you from the womb and will help you: Fear not, O Jacob my servant, Jeshurun whom I have chosen. For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants. They shall spring up among the grass like willows by flowing streams.” (Isaiah 44:2–4, ESV)

New Testament Reading: Galatians 5:16-26

“But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.” (Galatians 5:16–26, ESV)

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

Introduction

The sermon today is about the Holy Spirit’s work in building God’s temple-church. If I were to come to you later and ask you the question, what was the sermon about? (and our young people know that that question will most likely be asked of them by someone, either their parents or one of their pastors ), the right answer would go something like this: the sermon was about the Holy Spirit’s work in building God’s temple-church and in making it fruitful. And if I were to ask you, what the main points of the sermon were, you should say, One, God the Father creates his temple-church, through the Word, and by the Spirit. Two, it is the Spirit who indwells or fills God’s temple-church. And three, it is the Spirit who makes God’s temple-church fruitful. 

I’ve presented these points to you here in the introduction of the sermon for the sake of clarity. We will soon return to them. But before we do I would like to connect a few biblical dots. Or perhaps another way to say this is, I would like to trace out a very important biblical theme. Recognizing this biblical theme and tracing its development from Genesis to Revelation will help us to better appreciate the role that the Holy Spirit plays in building God’s temple-church. Recognizing this theme will also help us to better understand Paul famous “fruit of the Spirit passage” which we have just read. The theme is this: God the Father works through the Son (or Word) and by the Spirit to produce life in us that is abundant and fruitful.    

As you know, there is only one true God, and God is one. This truth is summed up in the famous words of Moses found in Deuteronomy 6:4 , “Hear, O Israel: The LORD our God, the LORD is one”. There is only one true God, and he is one. He is simple. He is not made up of parts like we are. All that is in God is God. And yet the scriptures also reveal that the one true God is triune. ​​In this divine and infinite Being, there are three subsistences, or persons, the Father, Son, and Holy Spirit. These are “of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him” (Second London Confession, 2.3). 

That is a mouth full (and an earful), I know. If you were present in the Sunday School class that we offered on the Trinity not long ago, these words and concepts will sound familiar to you. If not, they might sound perplexing. The simple point is this: God is one, and God is triune. There is one divine nature (not many), and within the one God there are three persons or subsistences, the Father, Son, and Holy Spirit. The Father eternally begets the Son (or Word) (filiation), and the Father and the Son eternally breathe forth the Spirit (spiration). And yet all three persons (or subsistences) are fully God.    

Now, with the doctrine of the trinity having been very rapidly stated, here is what I would like you to see. These eternal relations between the Father, Son, and Holy Spirit which I have just mentioned, are displayed or revealed to us in time in God’s works of creation and redemption. Here is what I mean: God the Father created all things through the Word and by the Spirit. God the Father sustains and upholds his creation through the Word and by the Spirit. And God the Father has accomplished our redemption and applies it to his elect through the Word (the Son) and by the Spirit. So then, the works that God has done in creation and redemption correspond to or match what God is in eternity. The Father begets the Son, and the Father and the Son breath forth the Spirit.   

Do you remember what the very first verses of the Bible reveal to us? “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, ‘Let there be light,’ and there was light” (Genesis 1:1–3, ESV). The rest of the Bible confirms and clarifies that it was the triune God who created the heavens and earth. The Father created the world through the Word (or Son) and by the Spirit. It was the triune God who created the heavens and earth in the beginning. And it was the triune God who made the earth into a fruitful place suitable for human habitation. God the Father created all things through the Word (or Son) and by the Spirit. And he caused the earth to be fruitful. He planted a garden and filled it with fruit trees of every kind. The garden was a place for Adam and Eve to dwell in his presence. The garden was a temple. And there the man and woman were commanded to be fruitful themselves. They were to be fruitful physically – they were to tend to and keep the garden and expand its borders; they were to bear children and fill the earth. And they were to be fruitful spiritually speaking too – they were to bear the fruit of righteousness obedience unto the Lord and reverential worship. Can you see it? The triune God is life. And the triune God is the fountain of all life. In the beginning the Father created all things seen and unseen through the Son (or word) and by the Spirit. And life was good, very good, fruitful, and blessed. 

Now, we know that paradise was lost by man’s fall into sin. When man fell from his upright state, the blessed fruitfulness of God’s original creation was lost. 

Considered from a physical perspective, the ground no longer produced fruit with vitality. It produced thorns and thistles. Man’s work became toilsome. Childbirth became difficult. And physical death entered as the destiny of every man. When Adam sinned, the world that was brought into existence by the Father, through the Son, and by the Spirit passed from a state marked by abundant life and blessedness into a cursed state of sin and death. 

And considered from a spiritual perspective, man no longer produced the fruit of heartfelt obedience and reverential worship unto God. No, apart from the saving grace of God, man, in his fallen and sinful condition, produces the fruit of unrighteousness, sin, and rebellion. What does the life of man produce now that he is fallen? Paul tells us in the Galatians 5 passage we read earlier, saying, “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these.” These are the kinds of sinful things that fallen men and women do. It is what our “flesh”, that is to say, our fallen and sinful flesh, produces.

Think of the narrative of Genesis chapters 3 through 11 and all of the wickedness, division, violence, and corruption that is described there. Think of the whole course of human history. It is marked by idolatry, sin, and rebellion against God, and division, violence, oppression, and perversion among mankind.  Look around you even now and consider the fruit produced by those living according to the flesh. 

Brothers and sisters, when Adam sinned, it was not simply an individual who sinned. Adam was the representative of humanity. When Adam sinned, humanity sinned in him. Humanity was plunged into an estate of sin. Now, what does our flesh, this is to say, our fallen and unregenerated flesh, produce? Not righteous fruit, but unrighteous. Not obedience unto God, but rebellion. Not life, but death. 

The good news is that God our Creator is now also God our Redeemer. Shortly after man’s fall into sin, the LORD promised to provide salvation through the offspring of the woman. With the passing of time, it became clear, through subsequent revelation, that this offspring of Eve would be Emmanuel, “God with Us”. The Messiah, or Christ, would be the God-man. He would be the eternal Son, or Word of God, come in the flesh. And in his humanity, he would be anointed with the Holy Spirit beyond measure so as to produce the fruit of righteousness. In other words, God the Father would accomplish our salvation through the eternal Son, and by the eternal Spirit. Just as the original creation was an act of the triune God, so too the accomplishment of our salvation was an act of triune God. 

In fact, when the Son accomplished our salvation in obedience to the Father and by the working of the Spirit, he did not only earn salvation for individuals like you and me – he also ushered a new creation. The first creation has been ruined by sin. Through Jesus Christ, the triune God will establish a new creation. If you wish to have a glimpse at what that new creation will be like you may go to Revelation 21 and 22 to see it symbolized there. It is portrayed as a consummated garden of Eden. In Revelation 22:1-5 John says, “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever” (Revelation 22:1–5, ESV).

So then, the new creation will be fruitful. The creation itself will produce abundant fruit, and all who are there will produce the fruit of righteousness to the glory of God.  “No longer will there be anything accursed”, the text says. Only the servants of God will be there, and they will worship him. Don’t you long for this day? Don’t you eagerly wait for it?

But just a moment ago I said when the Son accomplished our salvation… he did not only earn salvation for individuals like you and me – he also ushered a new creation. And here is what I mean. Though the new creation that is described to us in Revelation 21 and 22 is clearly not yet here in its fullness, it is already here in part. To use terms that you have heard many times before, the new creation has been inaugurated. We await its consummation.

This can be demonstrated from the scriptures in many ways. We could demonstrate the presence of the new creation using the theme of “kingdom”. God’s new creation kingdom is here now, but it is not yet here in its fullness. We could also use the theme of temple. God‘s new creation temple is here now, but not yet in its fullness. We could also speak in terms of regeneration, as Paul does in 2 Corinthians 5:17, saying, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV).  You see, the new creation is here now. And where is it found? It is found in Christ’s church, which is the inauguration of God’s eternal kingdom, and the inauguration of God’s eternal temple. The church is the inauguration (or beginning) of God’s new creation because the Father and Son have poured out the Spirit on the church. The Spirit convicts and calls sinners to repentance and faith in Christ. The Spirit regenerates sinners to make them willing and able to believe. And the Spirit fills and empowers believers to sanctify them and to produce in them the fruit of righteousness. 

God the Father accomplished our salvation through Christ, the Son, who was anointed with the Holy Spirit beyond measure (in his humanity). And Christ the Son, having finished the work the Father gave him to do – having lived a righteous life, having suffered and died in the place of sinners, and having been raised in victory – ascended to the Father’s right hand and sent forth the Spirit to apply the salvation he had earned to the elect. 

Think of the events of the day of Pentecost as described in Acts 2. Think of the signs that were displayed in the early church in connection with the ministry of the apostles – signs such as the ability to speak in tongues (that is, in other known languages), the ability to heal, and to prophesy. These were signs (or proofs) that the Spirit of God had been poured out by Christ from on high, not upon the Jews only, but upon people from every tongue, tribe, and nation.

Jesus said that he would do this. In John 16:7-11 we find the words of Christ: “Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged” (John 16:7–11, ESV). The Helper is the Holy Spirit, the third person of the triune God. Just as the Father and Son have breathed forth the Spirit for all eternity, so too the Father and the Son send forth the Spirit in the accomplishment of our redemption. 

And this was prophesied long before Jesus was ever born. At the beginning of this sermon, I read a series of passages from Isaiah. Taken together, the prophet spoke of the coming Messiah as “a shoot from the stump of Jesse… a branch from his roots” who would “bear fruit”. The Messiah would be anointed with the Holy Spirit, and the Messiah would pour out the Holy Spirit upon his new covenant people to make them fruitful. And this he has done. The Spirit was poured out upon the Apostles of Christ on the day of Pentecost. Tongues of fire rested upon them (as a visible sign), and the Apostles spoke in tongues – not in some angelic and unknown langue, but in the tongues of the people of the earth who had gathered in Jerusalem to worship. As the gospel went forth, and as Jews and Gentiles believed, the gift of tongues was given also to some of them to show that the New Covenant era – the era of which the prophets spoke – was here.

I should also cite Joel 2. In verse 28 the Lord speaks through the prophet Joel, saying, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit” (Joel 2:28–29, ESV). Ezekiel 36 should also be mentioned. The Lord spoke through the prophet Ezekiel concerning the coming New Covenant, saying, “I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules” (Ezekiel 36:25–27, ESV). 

If you wish to see that these prophesies were fulfilled (at least in part) at Christ’s first coming and on the day of Pentecost, then simply read Peter’s speech which he delivered on the day of Pentecost as recorded in Acts 2. In that sermon, Peter cites or alludes to the passages we have just read from Isaiah, Joel, and Ezekiel. 

The point is this: After Christ accomplished our salvation, he ascended to the Father’s right hand, and he sent forth the Spirit. This pouring out of the Spirit of God upon the New Covenant people of God marked the beginning of the New Covenant and the beginning of the new creation. All of this was promised long beforehand through the prophets. And it was prefigured in the Exodus event. After God redeemed Israel from Egyptian bondage by his Word, he sent the Spirit. The Spirit led Israel in the wilderness in the glory cloud. And the Spirit filled the tabernacle once it was constructed according to God’s Word. When Christ sent forth the Spirit from on high it was in fulfillment of these promises, prophesies, and types. And please hear me. Not only was the Spirit sent to convict the world concerning sin, to renew his people and to cleanse them from their sins, but to also make them fruitful. The Spirit produces life, brothers and sisters. The Spirit produces abundant life! This he did at creation. And these he does in redemption too. It is the Spirit who gives life to God’s elect, and it is the Spirit who produces fruit in them and through them.  

I hope you can see why I wanted to trace this biblical theme before talking about the Spirit’s work in building God’s temple-church and in producing fruit within God’s people. Recognizing this theme and its development from Genesis through Revelation will help us to understand and more fully appreciate what the writers of the New Testament Scriptures mean when they say things like this: ​​“Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV). And, “they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance” (Acts 2:4, ESV). And, “While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, ‘Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?’ And he commanded them to be baptized in the name of Jesus Christ” (Acts 10:44–48, ESV).  And, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16, ESV). And, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another” (Galatians 5:22–26, ESV).

All of these references to the outpouring, indwelling, and fruitfulness of the Holy in the lives of the  New Covenant people of God must be interpreted in the light of the totality of the Scriptures, Genesis through Revelation, and in the light of the progress of the history of redemption. When the Messiah came and accomplished our redemption he ushered in the new creation by sending forth the Holy Spirit. Just as the original creation was brought into existence by the Father, through the Son and Spirit, so it is with the New Creation. The new creation is the work of the triune God. The Father sent the Son to accomplish our salvation. The Father and the Son sent the Spirit to apply it to the elect of God and to make the fruitful. 

Let us turn now to the three points of the sermon. And as we consider these three points we will also consider the Galatians 5 passage and the fruit of the Spirit that are mentioned there. It won’t take long. These three points are intended to bring some clarity and sharpness to the things that have already been said.

God The Father Creates His Temple-Church Through The Word And By The Spirit 

First, I want you to see that it is God the Father who creates or builds his temple-church, and this he does through the Word and by the Spirit. 

Who are the stones of God’s eternal temple? They are those who believe in Christ, who is the Word of God incarnate. And we know that those who believe in Christ believe because God has chosen them. They are called elect. They are said to have been predestined. They are those written in the Lambs Book of Life before the foundation of the world. And how to they come to believe in Christ? Through the preaching of the word of God, and by the working of the Holy Spirit. As the gospel is preached, at just the right time, the Spirit works upon the elect of God to make them willing and able to believe. The Spirit convicts the elect concerning their sin, he calls them inwardly, and he regenerates them to make them willing and able to believe. We call this effectual calling. Our catechism is right to say that “Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.” 

And so I say, it is God the Father who creates or builds his temple-church, and this he does through the Word and by the Spirit.     

It Is The Spirit Who Indwells Or Fills God’s Temple-Church

Two, it is the Spirit who indwells or fills God’s temple-church. This may be considered in two ways: individually and corporately. 

Individually, all who are drawn to faith in Christ through the preaching of the gospel and by the regenerating work of the Holy Spirit are filled with the Spirit. This is what Paul means in 1 Corinthians 6:19-20. He speaks to the individual believer when he says, “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:19–20, ESV). All who believe in Christ receive the gift of the Holy Spirit. Or to use the language of Jesus, all who believe in Christ to the salvation of their souls receive the promised Helper. 

Yes, in the days of the Apostles, this gift of the Spirit was sometimes marked by having the ability to speak in tongues, that is to say, to speak in a known language that was not known to the speaker previously. The gift of tongues, like the gift of healing, functioned as a sign that the New Covenant and the New Creation of which the prophets spoke had arrived. The Messiah had come. He had finished his work. And he had poured out the Spirit on all flesh, that is to say, not on the Jews only, but on all who believed from every tongue, tribe, and nation. These miraculous gifts that we hear about in Acts and 1 Corinthians were signs that the age of the Spirit (of which the prophets spoke) had arrived.   

Moses, performed miracles, remember? Do not forget the ten plagues by which the Israelites were redeemed. And do not forget the miraculous things experienced by the people of God as they journeyed into the wilderness. Moses was a miracle worker. He struck the rock and water gushed forth. God provided manna from heaven for Isarel through him. The bitter waters of Mara were made sweet, etc. These were signs that God was with Moses, the mediator of the Old Covenant. Miraculous signs were not the norm under the Old Covenant, but the exception. They were concentrated to the time of the beginning or inauguration of the  Old Covenant. And so it is with the New Covenant. Christ performed miracles. So did his Apostles. And there were miraculous things happening in the days of the Apostles. As the gospel began to spread to all nations, Jews and Gentiles would speak in tongues as a sign that they received the promised Holy Spirit. The fact that they spoke in tongues – that is, the tongues of other nationalities – corresponds to the fact that the gospel of Jesus Christ and the New Covenant, was for all nations.   

Brothers and sisters, it is not only those who spoke in tongues in the days of the early church who received the Spirit. Instead, some spoke in tongues as a sign that the Holy Spirit had been poured out by the Messiah just as Isaiah, Joel, and Ezekiel said would happen. The gift of tongues was given to some as a sign that the New Covenant, the new creation, and the age of the Spirit had arrived. Just as Joshua, and many others who led Israel after the days of Moses, did not have the ability to work miracles in the way that Moses did when the Old Covenant was being founded, neither do those who live under the New Covenant after the age of the Apostles have the ability to heal, to prophesy, nor to speak in tongue. These were signs that marked the dawning of a new age – the age of the Spirit of which the prophets of old spoke has arrived. 

The point that I want you to see is this: All who are made alive by the Spirit and drawn to faith in Christ are also Spirit-filled. Their bodies are temples of the Holy Spirit, for they have been bought with a price. 

This truth that the Spirit indwells or fills God’s temple-church may also be considered in a corporate way. You, brothers and sisters, are individually Spirit-filled stones in God’s temple. And we together are the Spirit-filled temple of God. Just as the glory of God filled the Holy of Holies of the tabernacle, and later temple, after they were constructed, so too the Spirit fills the temple-church. When the church assembles in Jesus’ name, the Spirit is with us to bless us through the means of grace in worship. Clearly, Paul speaks in this corporate sense in 1 Corinthians 3:16-17, saying, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)

This truth that the Spirit indwells all of God’s elect, that is to say, all whom he draws to faith in Christ, should make us realize that in Christ we do not only have our sins forgiven – no we are also sanctified and empowered to live a godly life in the service of our Lord.

 It Is The Spirit Who Makes God’s Temple-Church Fruitful. 

And the third and final point of the sermon is this: it is the Spirit who makes God’s temple-church fruitful. 

In the Galatians 5 passage that was read earlier, Paul contrasts the fruit of the Spirit with the works of the sinful flesh. What does our sinful and fallen flesh produce? What is the manner of life or characteristics that emerge from our fallen and sinful nature? Well, things like these: “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, and envy…” These are the things that characterize the lives of those who are unbelieving, unregenerated,  and in their sins. In contrast, “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control.” 

Notice a few things about the fruit of the Spirit:

One, they are called fruit. In other words, these are the qualities or characteristics that a person produces. 

Two, they are the fruit of the Spirit. This means that these are the qualities or characteristics that the Spirit will produce in those he has regenerated and indwells. Stated differently, these qualities are not presented as law. The text does not command Christians to strive to love, to be joyful, to be at peace and a peacemaker, to have patience, to be kind, good, faithful, gentle, and self-controlled. No doubt, we ought to pursue these qualities. And other passages of scripture do command us to pursue these qualities. But here, Paul refers to these qualities as fruit. In other words, if these qualities are to be ours in an authentic and consistent way, then they are qualities that the Spirit must produce within us. These qualities – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control – can be faked. And indeed, many do pretend to have them. But if these qualities are to be ours really, truly, and sincerely from the heart, then they must be produced by the Spirit through his work of regeneration and sanctification. The Spirit must give us new life. The Spirit must renew our minds. The Spirit must move us and help us to live not according to our old way of life, but according to our new life in Christ Jesus. 

Three, the first fruit of the Spirit mentioned  is love. Indeed, if we have true love in our hearts for God, and true love in our hearts for our fellow man, then the other fruit will follow – joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. 

Four, though it is true that these are the fruit that the Spirit must produce in us, this does not mean that we are to sit idly by. If we wish to see these fruit produced in us, then we must sink our roots down deep into Christ. We must abide in him. We must partake of the means of grace that God has provided for us. These means of grace are like streams of water to the soul. They are these: the word of God read and preached, prayer, baptism, and the Lord’s Supper. If we wish to see these fruit of the Spirit produced in us, then we must send our roots out to drink of these streams of God’s grace that he has made available for us. And you will notice that these ordinary means of grace are not primarily private, but corporate.  When Paul says, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh”, and “ If we live by the Spirit, let us also keep in step with the Spirit.” He is commanding that we live a life of dependence on the Holy Spirit and that we draw strength from him privately, yes, and especially as we partake of the means of grace that he has provided for his church. 

Five, though it is true that these fruit of the Spirit are qualities that the Spirit must produce in us, this does not do away with the need for self-control, or discipline. In fact, self-control is the last of the fruit of the Spirit mentioned. Isn’t that interesting? To have self-control is to have complete control over your desires and actions. In our sinful and unregenerate state, we are slaves to our sinful desires. In our sinful and unregenerate state, we produce what Paul calls the “works of the flesh” because our desires are evil. But through regeneration and sanctification, “the Spirit [enables us] more and more to die unto sin, and live unto righteousness” (Baptist Catechism, 38). This teaching concerning the fruit of the Spirit does not do away with the need to exercise self-control. No, by the working of the Spirit in us, and through our dependence on him, we are set free and empowered to live a life of self-control to the glory of God our Savior.

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Prayer