Second London Confession 26.6

“The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.

(Romans. 1:7; 1 Corinthians 1:2; Acts 2:41, 42; Acts 5:13, 14; 2 Corinthians 9:13)

Scripture Reading: Acts 2:38–47

“And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.’ And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’ So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:38–47)

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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

In Second London Confession chapter 26 paragraph 4, we find, what I think is, the most important principle in our doctrine of the church. “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” If we wish to know what the church is, how it is brought into existence, and how it is to be ordered and governed, we must begin and end with the ascended Christ. Having accomplished the redemption of those given to him by the Father, and having been raised from the dead and ascended to the Father’s right hand, he alone is the Head of the Church. All church power resides supremely in him.  

When 2LCF 26.4 says that “all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner” in Christ, it raises the question, how does the Lord Jesus Christ execute (implement, discharge, or put into effect) his power to call, institute, order, and govern the church? Paragraphs 5 through 13 of 2LCF 26 provide an answer to that question.

Paragraph 5 tells us about how Christ calls his church into existence. Paragraph 6 tells us about how Christ institutes local churches. Paragraph 7  tells us about how Christ orders his churches. And paragraphs 8 – 13 tell us about how Christ governs his churches. 

Last Sunday we focused our attention on 2LCF 26:5 and we confessed that “the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father…” Again I say, this statement is about Christ calling the universal or catholic church into existence. I think you would agree that everything described here up to this point in the paragraph is spiritual and invisible. You and I really cannot see this effectual calling with our natural eyes. You and I cannot see this working of the Spirit on the hearts and minds of men. You and I cannot see the union with Christ that is brought about when a sinner turns from their sins to place their faith in Christ. When Christ calls his elect unto himself it is not something that we can see. 

But notice that these invisible, spiritual realities quickly become visible. The second half of paragraph 5 says, “that they may walk before him in all the ways of obedience, which he prescribeth to them in his word.” How does this invisible and spiritual work that Christ does within the hearts and minds of his elect become visible? It becomes visible when those who are regenerated and converted by the Holy Spirit begin to walk in the ways of obedience which Christ has prescribed to us in his word. And what has Christ commanded? Many things. As it pertains to our topic, and for starters, those who believe in Christ in the heart must also confess with their lips that he is Lord (see Romans 10:9-10). These are to be baptized. These are to partake of the Lord’s Supper. “Do this in remembrance of me”, Christ commanded (see Luke 22:19; 1 Corinthians 11:24). Where are these sacraments to be administered? In the church. And by whom? By ordained ministers. 

So you can see that paragraph 5 begins with describing the execution of the power of Christ to call his catholic or universal church (which is invisible) into existence, but at the halfway point the focus begins to shift to the visible, local church. In fact, the paragraph concludes with these words: “Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” Where does Christ command this? He assumes the existence of local churches in his teaching about church discipline in Matthew 18, and he commands that local churches be planted when he commissioned his Apostles, saying, “All authority in heaven and on earth has been given to me. 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. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). Again I ask, where is this baptizing to be done? Where are those baptized to be taught to observe all that Christ has commanded, including the Lord’s Supper? When we pay attention to what the Apostles of Christ did in obedience to this great commission as recorded in the book of Acts and as seen in the Epistles, the answer becomes very clear – in local congregations. Think of the church in Jerusalem, the church in Antioch, the church in Ephesus, the church in Corinth, the churches of Galatia, etc.   

 The point is this: when sinners are effectually called by Christ through the preaching of the word of God and the regenerating power of the Holy Spirit, they are spiritually joined to his universal body. This calling and this union are spiritual and invisible. But according to the Scriptures, the invisible must become visible. This calling and union becomes visible when a profession of faith is made. It is made visible in the waters of baptism. It is made visible at the Lord’s Table. In other words, a person’s invisible faith and union with Christ becomes visible as they walk in obedience to Christ in this world. A major aspect of walking in obedience to Christ involves joining a local congregation.   

All that is said in 2LCF 26.5 raises another question. How does Christ institute or form these particular societies or local churches? In 2LCF 26.4 we confess that Christ has been given the power to institute churches. Now the question is, how does Christ execute this power? That is the question addressed here in 2LCF 26.6. 

Hear the answer again: “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.”   

Notice a few things about this statement:

The Power Of Christ: His Act Of Institution

One, the first sentence basically repeats what was statd in 2LCF 26.2. Who are the members of local churches? They are saints who have been effectually called to repentance and faith in Christ. And how are these saints made visible? In other words, how does it become apparent who these saints who have been called to repentance and faith are? They are visibly manifest and evidence is given concerning their union with Christ in and by their profession of faith and walking. Stated differently, how do we know who the saints are? They are those who make a credible and public profession of faith and walk in obedience to the command of Christ. Jesus says, “Thus you will recognize them by their fruits” (Matthew 7:20). And in 1 John 2:3 we read, “And by this we know that we have come to know him, if we keep his commandments.” Real  Christians obey Jesus. 

Two, this paragraph specifies that one of the ways the saints will manifest and give evidence concerning their true repentance and faith in Christ is by, “willingly consent[ing] to walk together, according to the appointment of Christ.” 

The words, “willingly consent” remind us that a person must freely choose to join a church. Is a professing Christian free to not join a church? No. I suppose one exception would be if they live in a land where no church exists. But ordinarily, professing Christians must join churches, for Christ commands it. Christians are free, however, to choose which local church they will join, provided that it is a true church of Jesus Christ. This might seem very obvious to you, but it needs to be said to counter the idea that a person is born into the church. No, a church is something that a person must choose to join after professing faith in Christ, which is something that infants clearly cannot do. 

The words “willingly consenting to walk together…” back to 26.5, which says, “Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”

The words, “according to the appointment of Christ” mean, according to Christ’s sovereign will. In 2LCF 26.4 we were told that “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” And now we are to told that professing Christians are to willingly consent to walk together in local churches according to the appointment or will of Christ, as expressed in the Holy Scriptures.  

The last portion of 2LCF26.6 clarifies what it is that the members of local churches are consenting to. Christians willingly consent to walk together in local churches, “giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.”   

When Christians form or join local churches, they first, give themselves up to – that is to say, surrender themselves to – the Lord. Joining a church is first and foremost about obedience to the Lord. When a Christian joins a church it is an act of submission before the Lord. Conversely, when a professing Christian refuses to join a church, it is an act of disobedience and rebellion against the Lord. 

When Christians form or join local churches, they secondly, give themselves up to – that is to say, surrender themselves to – one to another. When I was growing up I remember being told that it is important for Christians to have accountability. What that meant was, that Christians should have an accountability partner – a person in their life who would ask them hard questions and call them to repentance if they started to stray.  Don’t get me wrong. Developing close relationships like this in the church is a good thing. But true Bible accountability is found in the context of formal church membership (see Matthew 18). When a professing Christian joins a church they consent to walk with other Christians, and the other Christians in the church consent to walk with them. There is a giving up of oneself that takes place in church membership. A commitment is made to look out for one another and to love and serve one another in Christ Jesus in a pronounced way. This is according to the will of God, or confession says. 

And what, in particular, are Christians professing to submit to when they join a local church? The last line of 2LCF26.6 says, “in professed subjection to the ordinances of the Gospel.” The word ordinances is used here in a broad way. It does not only refer to baptism and the Lord’s Supper but to all of the commands of Jesus Christ as expressed in Holy Scripture. You see, our submission to the Lord and our submission to one another is not nebulous or vague. When Christians join a local church they are committing to pursue obedience to God’s word and they invite the loving correction of their brothers and sisters in Christ should they begin to stray. In other words, God’s word is our standard for matters of faith and obedience. The standard is not the opinions or traditions of man. Stated in yet another way, church members invite the loving correction of their fellow church members should they fall into sin, and sin is any lack of conformity unto or violation of God’s law. When a Christian chooses to join a particular local congregation, they are “giving up themselves to the Lord”, and to the other members of that congregation, “by the will of God, in professed subjection to the ordinances of the Gospel.”   

Conclusion

I thought it would be fitting to conclude this little sermon by reading our church covenant to you. This is the document that all members sign when they are received into the church. I trust you can see why we have a church covenant. This idea that Christians covenant together with other Christians when they join a local church is very Biblical, and now you know where this is principle is articulated in our Confession. 

A church covenant simply clarifies the Biblical commitment we are making before God and to one another within the context of the local church. Here is what ours says.

Having, as we trust, been brought by Divine Grace to repent and believe in the Lord Jesus Christ and to give up ourselves to Him, and having been baptized upon our profession of faith, in the name of the Father and of the Son and of the Holy Spirit, we do now, relying on His gracious aid, solemnly and joyfully establish our covenant with each other.

We will work and pray for the unity of the Spirit in the bond of peace.

We will walk together in brotherly love, as becomes the members of a Christian church; exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require.

We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others.

We will endeavor to bring up such as may at any time be under our care, in the nurture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends.

We will rejoice at each other’s happiness and endeavor with tenderness and sympathy to bear each other’s burdens and sorrows.

We will seek, by Divine aid, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as we have been voluntarily buried by baptism and raised again from the symbolic grave, so there is on us a special obligation now to lead a new and holy life.

We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, and doctrines.  

We will contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel through all nations.

We will, if we move from this place, as soon as possible unite with some other church where we can carry out the spirit of this covenant and the principles of God’s Word.

Finally, if we fall into a pattern of unrepentant sin, we invite the loving correction of our church family to call us back to Jesus Christ, for the good of our eternal inheritance. 

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with us all.  Amen.

Granted, church covenants could be worded differently, but I do like ours. It provides a succinct summary of the commitments that Christians are to make before God and to one another in the local church according to the Scriptures. Also, I trust you can see how it agrees with the doctrine expressed in 2LCF 26.6.

“The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.”

Old Testament Reading: Psalm 90

“A PRAYER OF MOSES, THE MAN OF GOD. Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God. You return man to dust and say, ‘Return, O children of man!’ For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night. You sweep them away as with a flood; they are like a dream, like grass that is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers. For we are brought to an end by your anger; by your wrath we are dismayed. You have set our iniquities before you, our secret sins in the light of your presence. For all our days pass away under your wrath; we bring our years to an end like a sigh. The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away. Who considers the power of your anger, and your wrath according to the fear of you? So teach us to number our days that we may get a heart of wisdom. Return, O LORD! How long? Have pity on your servants! Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days. Make us glad for as many days as you have afflicted us, and for as many years as we have seen evil. Let your work be shown to your servants, and your glorious power to their children. Let the favor of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!” (Psalm 90)

New Testament Reading: Luke 16:1-13

“He also said to the disciples, ‘There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.’” (Luke 16:1–13)

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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

Last Sunday we considered The Parable Of The Prodigal Son. That, I think, is one of the most famous of Jesus’ parables, and its meaning is very clear. Today we come to another parable – The Parable Of The Dishonest Manager. This one is not so famous, and neither is it so easy to understand, at least not upon a first reading. One thing about this parable that perplexes students of the Bible is that, on first reading, Jesus seems to hold up the bad behavior of the main character as an example for his disciples to follow. Of course, Jesus does not promote bad or sinful behavior. Instead, he promotes foresight, shrewdness, and the wise use of money in light of eternity.  

Here is how we will proceed. First, we will consider the parable. Secondly, we will consider the meaning . And thirdly, we will seek to apply this text to our lives today. 

The Parable

In verse 1 we read, “He also said to the disciples, ‘There was a rich man who had a manager…” In Jesus’ day, wealthy people would have servants, and some servants would be given the responsibility of managing the household, or as we might say the estate. If the owner of the estate was very rich, the responsibilities of the manager would be very great, and that is the situation in this parable. We have a rich man with a great estate and an estate manager. 

In the second half of verse 1 Christ says, “…and charges were brought to [the rich man] that this [household manager] was wasting his possessions’” (Luke 16:1). To waste is to squander. Evidently, this manager was spending the master’s money recklessly. I think we are to assume that he was spending the money on his own pleasures. 

In verse 2 we read, “And [the rich man] called [the manager] and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be a manager’” (Luke 16:2). Evidently, the rich man knew that the charges brought against the manager were true, and so he decided to remove the manager from his position and demanded to see the books. 

In verse 3 we read, “And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg” (Luke 16:3). In other words, the estate manager knew that he would soon be fired and expelled from his master’s house, and so he began to think about his future. Perhaps the estate manager was older. Certainly, he was not accustomed to doing hard manual labor, so he could not make a living by digging. And he was too proud to beg. What then would he do? How would he survive?

In verse 4 we hear the dishonest manager speak to himself, saying, “I have decided what to do, so that when I am removed from management, people may receive me into their houses” (Luke 16:4). Ah, so his plan is to use the short time that he has to bring himself into good favor with others so that when he is expelled from his current house he might be received into theirs. 

In verse 5 the manager takes action: “So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty’” (Luke 16:5–7). What did the manager do? What was his plan? When the master of the house informed him that he was having his management taken from him and demanded to see the books, he used the short time he had had to make new friends by forgiving the debt of his master’s debtors at a highly discounted rate. 

Commentators differ in their opinions concerning what exactly the manager was doing here and whether or not it was ethical. Some think that the manager had made a practice of charging these people exorbitant interest rates and was helping himself to the proceeds. Maybe this is why he was accused of being a reckless and dishonest manager in the first place! According to this view, when he forgave the debt at a discounted rate he was forfeiting, not his master’s money, but what would have been his own piece of the pie. I think that’s a possible interpretation of the situation. Others think that when the manager sold these debts at a highly discounted rate he was actually forfeiting profits that rightly belonged to the master of the house. If this is the case, the household manager would have been using his master’s possession to gain favor with others before being ejected from his master’s house. Some commentators say that this move was probably not technically illegal – the manager had the legal right to settle these debts at a discount. But the move was certainly shrewd. 

I’m not sure it matters how we view the details of this situation. Was the manager forfeiting what would have been his own dishonestly gained profits when he sold the debts at a discount, or was he forfeiting profits that rightly belonged to his master? Though I prefer the first of these two interpretations, I can’t say with confidence which view is correct. And I think this question is somewhat beside the point. The point is that this manager acted shrewdly. When he saw that he was about to lose his current position and livelihood he began to prepare for the future by using the wealth he had access to to make new friends so that he might be received into their houses. 

It is in verse 8 that we find the response of the master. There we read, “The master commended the dishonest manager for his shrewdness” (Luke 16:8a). Notice, the text does not say that the master was pleased with the manager. I think it is right to assume that the master was still very displeased with the manager for his dishonesty in the past. And if it is true that the manager used money that rightfully belonged to the master to earn favor with others, then I’m sure he was even more displeased with him than before. But the master does acknowledge the manager’s shrewdness, and that is the point. He tipped his hat to him. He acknowledges that his maneuverings were wise. Essentially he spoke to his manager and said, well played, well played before letting him go.

The Meaning

This is an interesting little story, isn’t it? But we must not forget that it is a parable. Jesus told this earthly story to illustrate some spiritual and eternal truths. So the question becomes, what is the meaning? What lesson did Jesus intend to teach his audience by telling this story?  

Jesus explains the meaning of this parable beginning in the second half of verse 8. There we read, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light.” The sons of this world are non-believers. They are those who live for this world and the things of this world. The sons of light are the followers of Jesus Christ (see John 12:36; 1 Thess. 5:5; Eph. 5:8). And here Jesus observes that non-believers tend to be very shrewd in their dealings with others. They spend a lot of time and energy trying to figure out how to increase their wealth, prosperity, and comfort here on earth. And it is not difficult to understand why. If it is your view that this world is all there is, or if you believe in God and heaven but think little of them, then you will naturally direct your energy and attention to accumulating wealth here on earth. The sons of light do not care so much about the things of this world, and so they tend to be less shrewd in their business dealings. The question is, is this a good thing? Is it good that “the sons of this world are more shrewd in dealing with their own generation than the sons of light”?    

Let’s go on to see. In verse 9 Jesus says, “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.” Interesting. Jesus does not speak to his disciples and say, have nothing to do with unrighteous wealth. Instead, he says, “make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.”

What is meant by “unrighteous wealth”? This is simply a way of speaking about money (see the end of Luke 16:13). It is called unrighteous because it is a feature of the political systems of this world which are always tainted by greed, corruption, and bloodshed. If you wish to know what is meant by unrighteous wealth, spend some time investigating how the monetary system of this nation works. When you begin to pull back the curtain you will see plenty of greed and corruption. Also, you will begin to see the real reason for the wars that constantly rage around the world. It’s all about power and money! James was speaking about individuals when he wrote these words, but the principle applies to nations: “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel” (James 4:1–2). The point is this, Christ refers to money as “unrighteous wealth” because it is a feature of the corrupt systems of this world, and because it often associated with greed and violence. 

Certainly, the Christ follower is to have nothing to do with procuring wealth in an unrighteous way, but this does not mean that the believer is to have nothing to do with unrighteous wealth, that is to say, money. As Paul says in Ephesians 4:28, “Let the thief no longer steal…” In other words, the Christian must never procure wealth in a dishonest, sinful, or filthy way… “but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” So then, the Christian is to be hard working. He is to earn his money honestly. And what is he to do with it? Besides living off it and obeying the principles of wise wealth management as communicated in the Proverbs, he is to share with those in need.

When Christ says, “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings”, he is playing off of the parable he has just told. He is commanding his followers to be like the dishonest manager as it pertains to his shrewd use of money but to be the opposite of him as it pertains to his motives.

The Christian shares many things in common with this dishonest manager. He is a steward, and so are we. He is entrusted with wealth and property, and so are we. The wealth he is entrusted with is unrighteous wealth, and so it is with us. He makes friends with the wealth he has been entrusted with, and we are to do the same. Finally, the money he has comes to an end, as it will our case too. The great difference, though, is where the investment is to be made. The dishonest manager used his master’s wealth to make friends for himself on earth in the hopes that they would receive him into their earthly homes. But Christ says, “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.” This is another way of saying that Christians are to use the wealth that God has entrusted to them here on earth to store up treasures in heaven (see Matthew 6:20). 

The phrase, “so that when it fails”, is important. Friends, the unrighteous wealth of this world will fail you. It might fail you in this life! Economies do sometimes collapse. Perhaps you have noticed how inflation has a way of devaluing the dollars in your pocket! And money will certainly fail you at death. And so Christ commands his disciples to use the money they now have to store up treasures and to make friends in eternity. This means we are to use the money God has entrusted to us to advance the Kingdom of Christ. How will we have friends in eternity? It will be through the proclamation of the Gospel of Jesus Christ and the building up of healthy churches. Also, we will make precious friends for ourselves in eternity when we share with our brothers and sisters who are in need here on earth. 

In verse 10 Christ goes in to say, “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.” Has God entrusted you with a little? You must be faithful with it today! Do not think, that if God would only give me more money then I would be faithful to give! And do not think, if God would give more money then I would be more honest in my dealings. No! One wne who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.” Friends, be faithful with the little that God has given to you. If it is God’s will to entrust you with more in the future, then you will be prepared to be faithful with that too (see the Parable Of The Talents in Matthew 25:14-30 and the Parable Of Ten Minas in Luke 19:11-27). 

In Luke 16:11 we read, “If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?” We know that “unrighteous wealth” refers to money and the wealth of this world. “True riches” must refer to things spiritual and eternal. John Calvin comments on verse 11 saying, 

“Christ, therefore, exhorts his disciples to act faithfully in small matters, in order to prepare themselves for the exercise of fidelity [faithfulness] in matters of the highest importance. He next applies this doctrine to the proper stewardship of spiritual graces, which the world, indeed, does not estimate according to their value, but which far surpass, beyond all question, the fading riches of this world. Those persons, he tells us, who act improperly and unfaithfully in things of small value, such as the transitory riches of the world, do not deserve that God should entrust to them the inestimable treasure of the Gospel, and of similar gifts. There is, therefore, in these words an implied threatening, that there is reason to fear lest, on account of our abuse of an earthly stewardship, we fail to obtain heavenly gifts. In this sense, what is true is contrasted with riches, as what is solid and lasting is contrasted with what is shadowy and fading. (John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 2, p 180).

Verse 12: “And if you have not been faithful in that which is another’s, who will give you that which is your own?” Commenting on this verse, John Gill says, 

“Interpreters generally understand by that which is another man’s, in the first clause, the things of this world, which men are possessed of, because these are not of themselves, but from another, from God; and they are but stewards, rather than proprietors of them; and they are for the good of others, and not for themselves; and are not lasting, but in a little while will pass from them to others: and by that which is your own, they understand the good things of grace and glory, which, when once bestowed on a man, are his own property, and for his own use, and will never be alienated from him, but will always abide with him: but if he is unfaithful in the former, how should he expect the latter to be given to him ?”

So we are to see that there is a connection between the way in which we handle the earthly riches God has entrusted to us and things spiritual and eternal. Is the wealth of this world filthy and unrighteous? Yes. Are Christ’s followers to avoid it then? No. How are we to handle this wealth? We are to view ourselves as stewards or managers. We are to use it to make eternal investments and eternal friends. We are to be faithful in our stewardship of what God has entrusted to us knowing that those who are faithful in a little will be entrusted with more and that those who are unfaithful in earthly and temporal things will not be entrusted with things spiritual and eternal. 

Finally, in verse 13 Christ warns, “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

Concerning the statement, “You cannot serve God and money,” Calvin says that Christ’s objective, 

“ was to withdraw his disciples from covetousness… “ He warns “that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretence, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use: No man can serve two masters. He takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil. (John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 1, p. 337).

I do believe that the meaning of this parable and Jesus’ words of explanation become more clear when we remember Jesus’ audience. In Luke 16:1 we were told that he spoke these words to his disciples and we should remember that many who had gathered around him were tax collectors and sinners (Luke 15:1). The tax collectors were especially notorious for their love of money and their corruption. They would collect more than they were authorized to do to line their own pockets (see Luke 3:12-13). These tax collectors and sinners needed instruction concerning how to handle their wealth and their view and relationship with money moving forward. They had been unfaithful managers. Christ was here calling them to repent of their unfaithfulness. They were now to use their wealth to store up treasures in heaven and to make eternal friends. They were to be faithful in their stewardship moving forward. 

And we should not forget that the Pharisees were listening in too.  Luke 16:14 makes that clear. It says, “The Pharisees, who were lovers of money, heard all these things, and they ridiculed him” (Luke 16:14). They too were unfaithful managers but in a different way. They loved money and devoured widow’s houses through religion. The Lord was about to take away their management as the Old Covenant was about to give way to the New.  Just as the tax collectors and sinners were exhorted to think about their future and to make eternal investments, so too were the Pharisees.  

Application

We have now considered the parable and its meaning. Let us now consider how to apply this text to our lives today. Some suggestions for application have already been presented. I’ll conclude this sermon by stating a few more. 

One, as followers of Jesus Christ we must develop and maintain a proper mindset concerning money and possessions. On the one hand, we must beware of the sins of covetousness and greed. We must keep our hearts free from the love of money. We must not place our hope in money or make it the source of our satisfaction and joy. We must not live for the procurement of wealth. This is why Paul instructed Timothy, saying, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Timothy 6:17). On the other hand, we must not be afraid to make money and to use money to make spiritual and eternal investments.

Two, Christians should work hard, therefore, and handle their money wisely. To quote Paul, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28). Christians must work (unless they are retired or unable). The work that Christians do must be honest. And one of the uses of the money we make is to share with those in need. 

Three, the primary place that Christians must give to is the church. Christians are commanded in the scriptures to support ministers of the gospel. As Paul says in 1 Corinthians 9:13-14, “Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.” And in Galatians 6:6-7 Paul says, “Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” Beyond this, Christians should share with those in need in the congregation. This was one of the defining marks of the early church. “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” (Acts 2:44–45)

Four, Christians must view themselves as stewards or managers of the good things that God has given to them. In saying this, I do not mean to deny the principle of private property and ownership. The money you make and the property you own are yours (see Acts 5:4), but they belong to you as a steward or manager. Who is the owner of all things and the giver of every good gift? God is. Yes, we are to enjoy the good gifts that God has given to us and give him thanks, but must view ourselves as stewards and our possessions as belonging ultimately to the Lord. They are to be used for his glory, therefore, and the furtherance of his Holy Kingdom.

Second London Confession 26.5

“In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” (John 10:16; John 12:32; Matthew 28:20; Matthew 18:15-20)

Scripture Reading: Matthew 18:15-20

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.” (Matthew 18:15–20)

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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

As we continue in our study of the doctrine of the church, I wish to remind you of the foundational principles articulated in the Second London Confession chapter 26, paragraphs 1 -4. As I have said in past sermons, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But paragraph 4 probably is the most significant paragraph in this chapter because of the principle articulated in the first sentence: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner.” 

This statement communicates that Christ alone is Lord and Head of the church. All church power has been given to him by the Father. And what does he have the power to do? He has the power to call his universal church into existence, to institute local churches, to order local churches, and to govern them. This is what paragraphs 5-13 of chapter 26 of our confession are about. They tell us about the power of Christ to call, institute, order, and govern his churches and how he executes this power.

The Power Of Christ: His Act Of Calling

Paragraph 5 concerns Christ’s power to call his church into existence and the means he uses to accomplish this. 

The paragraph begins with these words: “In the execution of this power wherewith he is so intrusted…” Translation: Jesus Christ has the power to call his church into existence, and here is how he does it… “the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word.” Notice six things about this statement:

One, it is the Lord Jesus who calls his church into existence. He alone is the Head of the church, and as our great prophet, priest, and king, he alone is the one who has the power and authority to do this! John 10:16 is listed as a proof text. There Christ says, “And I have other sheep that are not of this fold…” by this he means, he has other elect to gather who were not with him in the days of his earthly ministry. He goes on to say, “I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” (John 10:16). Jesus Christ alone has the power and authority to call his universal church into existence. 

Two, the members of this church will be called from where? Out of the world. John 12:32 is listed as a proof text. There Christ says, “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32). When he spoke of being “lifted up from the earth” he probably was alluding to his crucifixion and especially his ascension to the Father’s right hand. After he ascended, he promised to draw all people to himself. He is a great example of a place in Scripture where “all people” clearly does not mean all individuals without exception. If that is how you take it, then you make Jesus a lair. It should be clear to all that by “all people” Jesus means people from every tongue, tribe, and nation –  people from the whole world. Christ’s universal church is being called into existence as sinners are “delivered… from the domain of darkness and transferred… to the kingdom” of Christ (Colossians 1:13).

Three, the members of the universal church will be called out of the world and “unto Christ”. Do not forget the definition of the catholic or universal church presented in 2LCF 26.1: The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” It’s all about union with Christ, you see. And how is this union formed?  

Four, the members of the universal church will be united to Christ the Head through the ministry of his word and by his Spirit. This is the doctrine of effectual calling. I cannot take the time to teach you the doctrine of effectual calling. It is expressed in chapter 10 of our confession. I’ll read you the first paragraph. “Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone; and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” When 2LCF 26.5 says that Christ will gather his universal church to himself “through the ministry of his word, [and] by his Spirit”, it is to remind us of the doctrine of effectual calling. How does God effectually call sinners to repentance and faith? He calls them externally through the preaching of the word of God, especially the gospel of Jesus Christ, and he calls them inwardly by his Holy Spirit. 

Five, who will be effectually called by Christ out of the world and into the universal church? Only “those that are given unto [Christ] by his Father.” This is the doctrine of predestination or election. It is articulated in chapter 3 of our confession, entitled, Of God’s Decree. For the sake of time, I’ll leave it to you to read that statement. The point is this, it will only be the elect of God who will be effectually called out of the world to true repentance and faith and into the catholic or universal church through their Spirit-wrought and faith-bound union with Christ the Head. 

Six, what are those called out of the world and unto Christ to do? They are to “walk before [Christ] in all the ways of obedience, which he prescribeth to them in his word.” The phrase “walk before [Christ]” reminds us that as we live life in this world (walking is used as a metaphor for living in the Scriptures) we walk before him, that is to say, before his eyes. Those united to Christ by faith have been set free from sin so that they might “walk before [Christ] in all the ways of obedience.” Those who love Christ will strive to keep his commandments (see John 14:15). And where do we find the commandments of Christ? Where do we learn how he commands us to live individually and corporately? Our confession says, “which he prescribeth to them in his word.”It is in the word of God that we find the commandments of Christ. 

So far, we have been talking about the power of Christ to call his universal church into existence, that is to say, unto himself. The catholic or universal church is invisible, remember? It cannot assemble presently, at least not on earth. Notice that the second part of 2LCF26.5 directs our attention to the local church. “Those thus called, [Christ] commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” 

 Here, we confess that Christ commands the members of the universal church to walk together in particular societies or churches. This should remind us of the description of the local church in 2LCF 26.2 and the word of caution in 26.3. 

Who are the members of these local churches, or particular societies, to be? In brief, those who make a credible profession of faith and don’t destroy their profession of faith by holding to errors that undermine the foundation of the faith or by living in unrepentant sin. Notice, our confession does not say, that only the elect are to be received as members of local churches! Why? Because we cannot see who the elect are! A credible profession of faith is what is required. And here in 2LCF 26.5 we are told that all who are effectually called, Christ “commandeth to walk together in particular societies, or churches…” 

Professing Christians must join churches. It’s impossible to read the New Testament and not see this principle. It’s been said that the New Testament is a church book from beginning to end, and I agree. The church – the local church – is everywhere present. If not explicitly mentioned, it is everywhere assumed. 

Professing Christians must join themselves (formally)to local, particular congregations if they are to obey Christ. Stated negatively, to claim to be a Christian and to not formally join a church is to live in disobedience to Christ.     

I could make a case for this in a variety of ways. 

Those passages that command pastors or elders to shepherd the flock that is among them prove formal church membership (see 1 Peter 5). And those passages that command Christians to show honor to their pastors or elders also prove the point (see 1 Thessalonians 5:12; Hebrews 13:17). They assume a formally established relationship between pastors and members. By the way, they also assume that pastors and members will know one another personally.   

I could also argue for formal church membership by pointing to the “one another” passages found throughout the epistles. Christians must love all people. They are to have a special love for all who are united to Christ by faith. But they have a special obligation to their fellow church members. It is within the local church that we are called to “walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3)

Interestingly, our Confession lists Matthew 18:15-20 as a proof text for local church membership. This is a famous passage about church discipline. It might seem strange at first to argue for formal church membership from a passage about church discipline and excommunication, but the argument is powerful. Think of it. How can Matthew 18:15-20 ever be obeyed without formal church membership? To state the matter succinctly, how could the matter about unrepentant sin be told to the church if the members of the church are not identified? And how can a professing believer who is unrepentant be put out of the church if they never joined? Church discipline passages such as Matthew 18 and 1 Corinthians 5 assume formal church membership. They assume that those who are members of Christ’s universal and invisible body will formally join a local body of believers. 

A more robust case for formal church membership could certainly be made, but this will have to do for now. 

Lastly, what is the purpose of the local church? Our Confession answers this question succinctly when it says, “for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” The church exists to edify saints and to worship God corporately and publicly in the world. 

How are the saints edified, or built up? Principally, through the means of grace. The Spirit of God will use the word of God read and preached, prayer, and the sacraments to build up the body of Christ. And church members are called to edify one another in love. As Paul says, “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)

And how is the church to worship corporately and publically under the New Covenant? Chapter 22 of our confession has something to say about that. In brief, the church is to assemble on the Lord’s Day to worship according to the commands of Scripture. 2LCF 22.5 sums it up nicely. There we confess that “the reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear…”   

The point of 2LCF 26.5 is this: Christ alone has the power to call his his universal church into existence. 

Conclusion

The point of 2LCF 26.5 is this: Christ alone has the power to call his universal church into existence. 

Q: How does Christ execute his power to call his church into existence? 

A: “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” 

Old Testament Reading: Psalm 86

“A PRAYER OF DAVID. Incline your ear, O LORD, and answer me, for I am poor and needy. Preserve my life, for I am godly; save your servant, who trusts in you—you are my God. Be gracious to me, O Lord, for to you do I cry all the day. Gladden the soul of your servant, for to you, O Lord, do I lift up my soul. For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you. Give ear, O LORD, to my prayer; listen to my plea for grace. In the day of my trouble I call upon you, for you answer me. There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. For you are great and do wondrous things; you alone are God. Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name. I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever. For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol. O God, insolent men have risen up against me; a band of ruthless men seeks my life, and they do not set you before them. But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. Turn to me and be gracious to me; give your strength to your servant, and save the son of your maidservant. Show me a sign of your favor, that those who hate me may see and be put to shame because you, LORD, have helped me and comforted me.” (Psalm 86)

New Testament Reading: Luke 15:11-32

“And [Jesus] said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. ‘But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.’ ’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. ‘Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15:11-32)

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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

Of all Jesus’ parables, I would imagine that the parable of the prodigal son is among the most well-known and beloved, and for good reason. This parable is rich with meaning. It does not convey one lesson but many. It reveals a great deal to us about man’s sinfulness and the love and grace of God extended to sinners, both common and saving. 

As we turn our attention to this parable today, it is important to remember the situation that prompted Jesus to tell it. Keeping the situation in mind will help us to properly interpret this parable. In Luke 15:1-3 we are told that “tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable…” (Luke 15:1–3). In fact, Christ told the scribes and Pharisees, and the crowd that had gathered around him, three parables. We considered the parable of the lost sheep, and the lost coin last Sunday. Today we will consider the parable of the lost son. As we begin, we must remember that Jesus uttered all three parables in response to the grumbling of the scribes and Pharisees. It should be clear to all that these parables were delivered by Jesus for this purpose: to correct the scribes and Pharisees and to call them to repentance, and to comfort the sinners in the crowd who had turned from their sins to follow after him. Indeed, this parable does correct the prideful and it comforts the repentant.  

In the introduction to the previous sermon, I asked you to consider what must have been in the minds and hearts of the scribes and Pharisees to move them to respond as they did. Many sinners were coming to hear Jesus. Jesus spoke the word of God to them and he ate with them. You would expect these God-fearing shepherds of Israel to rejoice in this fact! But they grumbled and complained. These scribes and Pharisees did not grumble because they were having a bad day. Their grumbling was from the heart. Their grumbling was the product of their deeply held beliefs and convictions. Concerning their belief in God, they must not have viewed him as having love for sinners. Concerning their beliefs about the coming Messiah, they did not think he would be willing to associate with sinners when he arrived. And concerning their view of themselves, they thought they were righteous. Why did the scribes and Pharisees respond with grumbling when they saw Jesus eating with tax collectors and sinners? They responded as they did because of the beliefs that resided in their minds and hearts. As I have said, Jesus told these three parables to correct the false beliefs of the scribes and Pharisees and to comfort the sinners in the crowd who had turned from their sins to follow him. 

This parable is traditionally called The Parable of the Prodigal Son. Prodigal means wasteful, extravagant, or reckless. And the word “prodigal” does accurately describe the behavior of the younger son in this parable. Jesus tells us that he gathered all his father had given to him and “took a journey into a far country, and there he squandered his property in reckless living” (Luke 15:13). Indeed, he was for a time a prodigal, that is to say, a reckless and wasteful son. While I think the traditional name that has been given to this parable is good, we must not focus all our attention on the behavior and words of the prodigal son in this story. We must also carefully consider the behavior and words of the father and of the older son. 

Who does the father in this story represent? The father in this parable represents God the Father. We will learn a great deal about the love and grace that God the Father shows to sinners through this parable. 

Who does the older brother represent? He must represent the scribes and Pharisees. Clearly, this parable was meant as a warning to them concerning their grumbling and their self-righteous pride.   

Finally, who does the younger son – the prodigal son – represent? He must represent the tax collectors and sinners who had, at one time, lived sinful lives but had recently turned from their sins to draw near to Jesus.

Let us now go to the parable to consider the details.

The Prodigal Son

First, in verses 11- 20a, our attention will be fixed on the prodigal son. As we consider his behavior, we will see four things. Firstly, we will see a sinner follow the natural desires of his heart. Secondly, we will see a sinner learn from bitter experience that the ways of sin are hard and miserable. Thirdly, we will see a sinner come to his senses, recognize his miserable condition, and resolve to repent. Fourthly, we will see a sinner turn to God in true repentance and faith (see J.C. Ryle’s Expository Thoughts On The Gospels, Luke, vol 2, pgs. 136-138). These four experiences will resonate with anyone who is a follower of Jesus Christ today, for these experiences, to one degree or another, are common to all who have been effectually called to repentance and faith in Christ.  

A Sinner Follows The Natural Desires Of His Heart

The first thing we must notice about the prodigal son is that he was a sinner following the natural desires of his heart. 

The parable begins with these words: “And [Jesus] said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them” (Luke 15:11–12). 

These opening lines tell us a lot about the younger son. One, he clearly does not respect his father. To request an inheritance early (for no good reason) would have been regarded as highly disrespectful. Two, this younger son is portrayed as being in love with the world and the things of this world! Already, the younger son represents the tax collectors and sinners well. Before repenting and following Jesus, they too lacked respect for God and his law. And they were in love with the word and the things of the world. 

Notice that these opening lines also tell us something about the father. The father freely gave to his two sons, neither of whom were deserving. He gave the younger, disrespectful, son his portion and he gave the older, self-righteous, son his portion too. No doubt, this is meant to symbolize the common love and grace that God the Father bestows on all.  

In Matthew 5:43-45 we hear Christ speak to his followers, saying, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43–45). Here Christ Jesus commands his followers to love even their enemies. And who does he point to as our example? He points to God the Father! Does God the Father love his enemies (those living in sin and rebellion against him) with a saving love? No! The scriptures teach that unrepentant and unbelieving sinners are under God’s wrath and curse! But does he show common love and grace to his enemies? Yes. As Christ has said, “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” This common or universal love and grace of God is what we, as followers of Christ, are to imitate as we show love and kindness even to our enemies. By the way, if you are not showing love and kindness to your enemies you are not living in obedience to Christ. Disciples of Jesus are to love their enemies just as God loves those who hate him by showing them mercy and common grace.

Let us now continue in our consideration of the behavior of the younger of the two sons. Verse 13: “Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living” (Luke 15:13).

Three actions are mentioned here. 

One, the younger son gathered all of the property he had received from his father. The Greek word translated as “gathered” suggests that he sold his property and possessions and turned these assets into cash. If you were to reflect on this action for a moment, I think you would be able to see how wicked it is. What did the father give to the son? The text says, property. This word can refer to a variety of forms of wealth, but given that he needed to sell the property, I think it is right to view the property as being in the form of land, houses, livestock, and other material possessions. This younger son had already disrespected his father by requesting his inheritance early (for no good reason), and now he disrespects his father further by selling these precious possessions and turning them into cash. In doing so, he reveals his lack of love for his father and his lack of concern for his father’s estate. 

Two, we are told that the younger son took a journey into a far country. He did not remain near to his father out of a sense of gratitude for the kindness his father had shown to him. No, quite the opposite. He gathered up his father’s gifts and ran far away from him! This further reveals the son’s lack of love for his father.

Three, once in the far-off country, we are told that the younger son squandered his property in reckless living. Some English translations say that he squandered his wealth with “prodigal living” (NKJV). Others say, “wild living” (NIV84). Still, others say, “riotous living” (AV 1873). Later in this parable, the older son explicitly accuses the younger son of devouring his father’s property with prostitutes (see Luke 15:30). Clearly, this younger son was living a very worldly, sinful, and reckless lifestyle. Indeed, he was a prodigal son.

I think it would be good to pause for a brief moment before moving on in our text to consider how the two groups to whom Jesus spoke would have received this parable up to this point. 

What do you imagine the tax collectors and sinners were thinking? I imagine them thinking, this describes me! I was living like this younger son! I had no respect for God or the things of God! God gave me good gifts to enjoy in this world, and yet I foolishly loved the gifts instead of the giver of the gifts. I ran away from God and his kingdom and I wasted the days of my life in foolish, senseless, and reckless living. Lord, have mercy on me, a sinner. 

Now, what do you imagine the scribes and Pharisees thought as they listened to this parable? I imagine them thinking, that’s them! They are like the prodigal son! They have had no love for God! They have only loved the world and the things of this world. They are wicked. They deserve God’s judgment!

Let’s continue our consideration of the prodigal son. 

A Sinner Learns From Bitter Experience That The Ways Of Sin Are Hard And Miserable 

As we move on in the parable we see, secondly, that the prodigal son learned from bitter experience that the ways of sin are hard and miserable.

Look with me at verse 14: “And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything” (Luke 15:14–16).

The prodigal was, for a time, living what many would consider to be, the high life. He had lots of money, but soon it was all gone. He ate fine food, but a famine arose and took it all away. He indulged in every worldly pleasure, but soon, these earthly enjoyments came to an end. He found himself filthy, empty, and alone.   

This portion of the parable illustrates the common experience of every sinner who looks for satisfaction in the fleeting pleasures of this life and places their hope in the transient and temporary things of this world. Everyone’s experience is different. Some sinners fall quickly into this sense of despair. Others are permitted to flourish, worldly speaking, for a longer period of time. All who live for the pleasures of this life and place their hope in the things of this world will come to this sense of despair at death.  

The prodigal son descended rather quickly into this hard and miserable condition, and we must view this as an act of mercy from God. As we will soon see, God used this hard and miserable circumstance to bring the prodigal to his senses. 

Friends, God always works this way. No one ever turns from their sins to God through faith in Christ without first coming to an awareness of their miserable condition. Some are brought to the awareness of their sin and misery relatively quickly and without descending so far into a life of sin and debauchery. Others take longer and descend further into a life of sin before comprehending the greatness of their need. But all who turn from their sins to draw near to God through faith in Christ Jesus share this in common: they come to see themselves as filthy sinners; they recognize that they are empty and alone; they are awakened to the fact that true satisfaction will be found in God, Christ, and the world to come.   

A Sinner Comes To His Senses, Recognizes His Miserable Condition And Resolves To Repent

This is the third thing we see in the prodigal: a sinner who comes to his senses, recognizes his miserable condition, and resolves to repent. 

Look with me at verse 17: “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants’” (Luke 15:17–19).

The parable is descriptive, not explanatory. By this I mean, it describes what happened to the prodigal, but it does not explain how it happened. What happened? While the prodigal was wallowing in the filth of his sin, hungry, and alone, he came to himself. This means he came to his senses. He woke up. He was enlightened. Though he was once blind, he began to see. 

This illustrates what happens to everyone who turns from their sins to God through faith in Christ. In a moment, they come to their senses. Though they were blind to these things before, they come to see the filth of their sin, their miserable condition, and the magnitude of their need. And notice this: they also come to see the goodness of the Father and long to be with him. 

How does this happen? The parable of the prodigal son does not explain. But other passages of Scripture do explain that sinners are brought to their senses by the grace of God alone through the preaching of the gospel of Jesus Christ as the Holy Spirit works upon them inwardly to regenerate them and to make them willing and able to believe. 

This is the doctrine of effectual calling. It is summarized beautifully in chapter 10 of our confession. Paragraph one says, “Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone; and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” This is what Paul speaks of in Colossians 2:13 when he says, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses…” (Colossians 2:13).

It is important to note that when the prodigal son turned from his sin and to his father, the change was internal before it was external. 

Christ tells us that “he came to himself.” The NASB translation says, “he came to his senses“, and that is the meaning. 

Next, we read, “he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger!’” (Luke 15:17). Who did the prodigal say this to? He said it to himself! As you can see, he had a change of mind. He could see the goodness and love of his father. He could also see the folly of his ways. 

Notice, that the prodigal’s heart was changed too. He spoke within himself, saying, “I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants” (Luke 15:18). Notice the humility. Notice the brokenness. Notice the true sorrow over sin. When the prodigal says that he will request to be treated as a hired servant, this means he will request to be received by the father, not as a son, and not even as a household servant (these were often regarded as members of the family), but as a day-laborer. At least he would be near to his father and would enjoy his provision. The point is, that the prodigal’s heart was changed. He was humbled. 

And can you see that the conversion did not only affect his mind and heart but also his will? The prodigal spoke to himself inwardly, saying, “I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants” (Luke 15:18). These are three parts of the soul, the mind, the affections, and the will. We make choices with the will. And when the prodigal “came to his senses” his will was renewed too. 

True repentance begins in the soul. The mind, heart, and will of a sinner must be converted by God before his way of life can be truly converted. But repentance is not true if it is inward only. No, true repentance will begin in the soul and it will result in action.  

A Sinner Turns To God In True Repentance And Faith

This is the fourth thing we see in the prodigal son. Having been converted inwardly we see the sinner turn to God in true repentance and faith. 

In verse 20 we read, “And he arose and came to his father” (Luke 15:20a).

Dear friends, I’m sure there are many sinners in the world who feel bad about their sins. They can see that they are filthy. They are aware of their sin and misery. And they might even say to themselves, it would be good to follow after God and Christ. I will stand up and walk out of this pig pen. I will draw near to the Father through Christ. I will, I will, I will. But if these “I wills” do not result in action, they mean nothing. True repentance is first internal, and then it is external. Conversion begins in the soul and then it involves the lips, the hands, and the feet. Do not be deceived, dear friends. To say to yourself, to others, or even to God, I feel bad about my sins and will turn from my sins to draw near to God through Christ, means nothing if it does result in actually turning from sin and drawing near to God through Christ. 

The prodigal son proved that his inward conversion and repentance were true when “he arose and came to his father” (Luke 15:20)    

I’d like to ask you to do what we did a moment ago and to view what we have heard in this parable so far through the eyes of the tax collectors and sinners, on the one hand, and the scribes and Pharisees, on the other. 

At this point in the parable, the looming question is this: what will the father do when the prodigal son returns home?

I imagine that many from amongst the tax collectors and sinners were hopeful that the father would show mercy to the prodigal and grant him his request to be received back, not into his house as a household servant, and certainly not as a son, but at least as a hired servant – a day laborer. This would be a very kind and merciful thing for the father to do!

I imagine that from amongst the scribes and Pharisees thought that the son ought to be rejected by the father, or at most, to be received, but only as the lowliest of servants. 

The Gracious Father

In the second half of verse 20, the focus of the parable shifts to the father. This section begins with the word, “but”. In the Greek (the language the NT was originally written in), the word translated as “but” is a marker of contrast. The prodigal son returned to the father hoping to be shown some mercy and to be received back as one of the fathers employees – a day laborer. “But…” in contrast to this,  “while [the prodigal son] was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him” (Luke 15:20).

This response from the father is shocking. I do believe it would have shocked even the tax collectors and sinners. Certainly, I would have shocked (and perhaps even offended) the scribes and Pharisees. The prodigal son deserves the father’s wrath! Perhaps the father will show him mercy! But this is way more than mercy. It is a shocking display of unconditional love. It is an outpouring of unmerited grace.

In the introduction to this sermon, I mentioned that the scribes and Pharisees must have viewed God as having no love or concern for sinners. It was this belief concerning God that led them to grumble and complain when they saw Jesus receiving and eating with tax collectors and sinners. It is here at this point in the parable that Jesus corrects their faulty beliefs about God. 

How does God view repentant sinners? In the previous parables Christ taught that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). And again he said, “I tell you, there is joy before the angels of God over one sinner who repents” (Luke 15:10). But here in the parable of the prodigal son we learn that there is joy in heaven and joy before the angels of God in heaven when a sinner repents because there is joy in the very heart of God when sinners turn from their sins and draw near to him through Jesus the Messiah.

We must be careful to not push this parable to answer questions it is not designed to answer. There are two guardrails, one on each side of the road, that will keep us from veering off the edge. The guardrail on the right is the context. We must remember what prompted Jesus to tell this parable, namely the grumbling of the scribes and Pharisees. He told this parable to them to, among other things, correct their erroneous views concerning God’s heart for sinners. Let the parable speak to that and do not insist that it speak to other issues. The guardrail on the left is what the Scriptures have to say elsewhere about the nature of God (he is unchangeable and impassable), his decree (he has foreordained all that comes to pass), and how he effectually calls his elect to faith and repentance (he calls them through the preaching of the word and by the working of the Holy Spirit).

When we keep these hermeneutical guardrails up – the context on the one side, and the analogy of faith on the other – it will free us to fully appreciate what this parable is communicating about and his love for truly repentant sinners and it will keep us from slipping into grave theological error.        

Dear friends, this parable does not intend to teach that God the Father sits in heaven with all of the passions and emotions of an earthly father, grieving over the rebelliousness of his creatures, waiting, wishing, and hoping, that some of them will somehow manage to come to their senses and to return to him. How do we know this is not the meaning? One, the context reveals that the focus of the parable is more narrow. Two, to take this view would mean that there are contradictions in the Scriptures. For the Scriptures plainly teach that God is not like a man. He does not have human emotions or passions. He does not change. He does not sit in heaven hoping that things will go this way or that. No, he has decreed all things that come to pass. He has declared the end from the beginning. As it pertains to the salvation of sinners, the Scriptures plainly teach that God has chosen whom he will save. He sent the Son to atone for the sins of his elect. And he draws these elect to repentance and faith in Christ at his appointed and accepted time through the ministry of the word and by the working of the Holy Spirit. Our interpretation of the parable of the prodigal son cannot contradict these doctrines about God and salvation taught elsewhere in Scripture. 

What then does this parable reveal about God the Father? It reveals that he is pleased to receive those who turn from their sins to draw near to him through faith in Jesus Christ. That God the Father is pleased to receive repentant sinners is illustrated in the parable by these words: “But while [the prodigal] was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.” (Luke 15:20–24)

This is a parable. It is an earthly story with a heavenly and spiritual meaning. We cannot make a one-to-one correlation between the earthy father in this parable and God the Father in heaven. I hope it is clear to all that God the Father does not react to the decisions of men. He does not feel like men feel. He does not run, embrace, or kiss, for he is a most pure spirit. And neither does he eat or celebrate like men eat and celebrate. Though we must not make a one-to-one correlation between man and God, we must see that these analogies have meaning.   

What is the meaning of it all? When repentant sinners draw near to God through faith in Christ Jesus, he eagerly receives them. He does hold grudges against them for their past sins. He does not give them the cold shoulder or the silent treatment. He does not leave them at the door to beg. He does not make them pay for their iniquities. No, he is eager to receive repentant sinners and is willing to commune with them. He does not receive repentant sinners and day laborers or as mere servants, but as sons. He able to receive them into his holy presence because he has cleansed them from all their sins through Christ’s blood. Not only this, he clothes them. He clothes them with the best clothes. He clothes them with the very righteousness of Christ. This is the point of the parable. And this point was made by Jesus in response to the grumbling of the scribes and Pharisees. They “grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2). Here Jesus shows himself to be in sync with the Father, for the Father is eager to receive repentant sinners and to commune with them too. 

Think of the comfort this portion of the parable would have brought to the repentant tax collectors and sinners who had drawn near to Jesus and were eating with him. I imagine tears of gratitude in their eyes. 

And think of the condemnation this brought to the scribes and Pharisees. Christ here demonstrates that while he is in perfect sync with the heart of God for sinners, they are terribly out of step with the plans and purposes of God. 

The Self-Righteous Son

The older son represents them. Verses 25?: “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found’” (Luke 15:25–32). 

In this parable, when the father spoke to the indignant, self-righteous, and unforgiving son, saying, “Son, you are always with me, and all that is mine is yours”, it perfectly symbloized the scribes and Pharisees as they lived under the Old Covenant order. They were near to God, covenantally speaking. They were often in the house of the Lord, that is to say, the temple. They had access to the blessings of that covenant blessings (see Romans 9:4-5). But this parable reveals that, though they were near to God, covenantally speaking, their hearts were far from him. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). When sinners drew near to Jesus to eat with him the angels rejoiced with God in the heavenly realm, and Christ and his disciples rejoiced on earth. But these scribes and Pharisees grumbled and complained.

Conclusion

Dear friends, this parable is rich and is worthy of careful mediation. I wish to exhort you to take up this parable to look closely at it later today. Ask yourself this question: where am I in this parable? 

Perhaps you will see yourself in the prodigal son. The question is, where in his journey do you see yourself represented?

Perhaps you are presently like the prodigal was at the start. No love for God and lots of love for the world. I pray that the Lord would be gracious to you to bring you to your senses soon to spare you from having to learn by experience that the way of sin is hard and miserable. 

Or perhaps you are already wallowing in the filth of your sin and begin to sense your emptiness and need.  May the Lord grant you true repentance and faith. I pray that you will quickly move out of this miry bog wherein you feel sorry for your sins and resolved to someday draw near to God through faith in Christ. Do it today. Get up, turn from your sins, and go to the Father. The only way to get to him is through Christ the Son, for he is “the way, and the truth, and the life. No one comes to the Father except through [him]” (John 14:6).

It may be that some of you have turned from your sins and have come to the Father through Christ the Son, but you still cannot believe that the Father has so warmly accepted you. He has accepted me as a hired servant, but not as a son, or so you think. Believe it, brothers and sisters, if you have turned from your sins to trust in Jesus, the Father has eagerly and warmly embraced you. He has clothed you with the finest clothes, he has put a ring on your, and shoes on your feet to show that you belong to him and to make you fit for his house. Did you deserve this? No. Did you earn it? No. But Christ earned it. And it is by the grace of God and through faith in Christ that you have received these blessings. Look away from yourself and to Christ, and give glory to him for the redemption he has worked and the reconciliation he has secured, 

Some of you might not see yourselves in the prodigal son but in the older, self-righteous, unforgiving, and indignant son instead. Please hear me. Though it may have appeared that the older son was near to the father, his heart was far from him. The older son was as lost as the younger. He represents those who are religiously devout but dead inwardly, being devoid of spiritual life and love. 

No matter if the younger son or the older son represents you, the message is the same. Turn from your sins and draw near to God the Father through faith in Jesus the Messiah, for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

Second London Confession 26.4

“The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.”

(Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2 Thessalonians 2:2-9)

Scripture Reading: Matthew 28:18–20

“And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. 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. And behold, I am with you always, to the end of the age.’” (Matthew 28:18–20)

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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 first three paragraphs of chapter 26 of our confession are very important because they are fundamental. In paragraph 1, the catholic or universal church is defined. In paragraph 2, the local, visible church is described. And in paragraph 3 we find a word of caution and clarification about local churches: “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” 

As I have said, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental of truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But if you were to ask me, what is the most important paragraph in chapter 26 of our confession, or what is the most important principle in chapter 26, I think I would say, apart from the fundamental principles articulated in paragraphs 1 & 2, paragraph 4 is the most significant, especially the principle articulated in the first sentence:  “The Lord Jesus Christ is the Head of the church…” It is this principle – the principle of the exclusive Lordship and Headship of Jesus Christ over the church – that informs all that will be said in the subsequent paragraphs regarding the calling, institution, and government of local churches.

Stated differently, if you were to ask me to state the most important principle in our doctrine of the church and do so in one sentence, I would choose the opening line of Second London Confession (2LCF) 26.4: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” everything else we will say about the doctrine of the church and church polity flows from this governing principle. 

Sadly, the supreme importance of the first half of paragraph 4 is often eclipsed by the now-controversial statement made in the second half of the paragraph. And to be clear, when I say “sadly” I do not mean that I am sad that the second half of the paragraph says what it says! The thing that saddens me is that some are bothered by the statement and allow it to distract them from the main point of the paragraph, which is to assert that the Lord Jesus Christ is alone the Head of the church.

The statement made in the second half of paragraph 4 is probably considered the most controversial statement in our confession by modern readers. I say, by modern readers, because the Protestants and the Reformed living in the 17th century would not have hesitated in the least to confess, “neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” I confess this without hesitation, and I think you should too! But to confess this without hesitation we need to understand what it means. To understand what it means, we need to interpret these words in their context. And that is what we will do.    

The Lord Jesus Christ Is The Head Of The Church 

In the introductory sermon in this series, I asked you to look for two themes as we progress through chapter 26 together. Look for Jesus Christ and ask, what is the relationship between Christ and the church? And look for the theme of power. Where does church power supremely reside, where does it go, and how is it distributed? Look for Jesus Christ and the theme of church power. That was my request.

Jesus Christ has already appeared in the first three paragraphs. 

Who are the members of the catholic or universal church? 2LCF 26.1 says, that the universal church is invisible and it  “consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” Jesus is there identified as the head of the catholic church. And the members of the catholic church are made to be members only through their faith-bound and Holy Spirit-wrought union with him. Christ is the head of the church universally, and all of the elect become members of his body when they repent and believe. 

To review: Who is the head of the catholic church, friends? Christ alone. Is the catholic church visible or invisible? It is invisible, presently. Will the catholic church always be invisible? No, it will be made visible someday. When will the catholic church be made visible? When Christ, the head of the church, returns to judge, make all things new, and bring his body into the new heaven and earth that he has prepared for them. I would encourage you to keep these facts about the catholic church in mind as we progress.    

Jesus Christ also appears in 2LCF 26.2. Who are to be received as members of local, visible churches? Visible saints are. And who are we to regard as visible saints? All people “throughout the world professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…” These are to be received as members of local, visible churches. They are those who profess faith in Jesus Christ, who is the Head of the catholic or universal church. 

Christ also appears in 2LCF 26.3. That paragraph, remember, is about local, visible churches. Notice the word churches is plural. There is one universal church of Christ. There are many local churches. And notice that these churches are said to be on earth, not in heaven. This paragraph is about the local church. It reminds us that no local church is perfectly pure. The best of them are subject to mixture and error. Mixture and error in a local church does not mean that it is not a church of Christ. But it is possible for a church to so degenerate, either through the abandonment of the foundational truths of the faith or by being thoroughly overrun by sin, that it is no longer a church of Christ but a synagogue of Satan. The paragraph concludes with a comforting truth: “Nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” So then, the local church is the visible manifestation of Christ’s heavenly kingdom. 

Christ is all over the first three paragraphs of 2LCF 26. Christ is the head of the invisible, universal church. He is the head, therefore, of every visible, local church. It’s members are those who credibly profess to be united to him by faith. It is in the local church that the kingdom of heaven is manifest. Christ is the King of that kingdom! The citizens of this kingdom are those who credibly say, “Jesus is Lord!”

Notice how all of this comes to a climax in the first sentence of 2LCF 26.4: “The Lord Jesus Christ is the Head of the church.” The title Christ appears four times in the first three chapters of 2LCF 26, but here Jesus is called the “Lord Jesus Christ”. This is to stress his Lordship or Kingship over the church. 

When our confession says that Christ is head of the church it means he is above the church and rules over it, just as the head rules over the body. It means that he gives life to the church, just as the head gives life to the body. It means that he provides for the church, just as the head does the body.  

This imagery of Christ being the head of the church comes from Scripture. 

It appears in Colossians 1:18 and 2:19. In Colossians 1:18 Paul says that Christ, “is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” In Colossians 2:19 the Christian is warned to not go astray and is urged to hold “fast to the Head [that is, to Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19). 

Paul uses the same language in his letter to the Ephesians. 

In Ephesians 1:22, after speaking of the death, resurrection, and ascension of Christ into heaven, Paul says, “And [God] put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:22–23)

In Ephesians 4:15 Paul exhorts the Christian to speak “the truth in love” and to “grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)

And finally, in Ephesians 5:23-26 Paul says, “For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word…” (Ephesians 5:23–26) That passage is about marriage, but in it, we also learn a great deal about Christ and his relationship to the church. He is the head of the church, and the church his is body. The church is to submit to Christ in all things.

How did Jesus Christ come to be the head of the catholic church? Our confession says “it was by the appointment of the Father.” It was God the Father who appointed Christ the Son to this position of headship. Christ earned this position through his obedient life and sacrificial death. This reminds me of Psalm 110:1 “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1). This Psalm is about God inviting the Messiah to take his seat on his heavenly throne until the final judgment and consummation of all things. When the Father appoints Christ to this position of headship over the catholic church. When Christ died, rose again, ascended to heaven, and sat down at the Father’s right hand!

What does it mean that Christ sat down at the Father’s right hand? It means that he sat down upon his heavenly throne and assumed power.

Power over what? The Scriptures say that Christ has been given power over all things.

In Ephesians 1 Paul told the Christians in Ephesus that he prayed constantly for them. He also told them what he prayed for them about. It’s interesting, he did not say that he prayed for their ailments and comfort here on earth, but that God would give them “that the God of our Lord Jesus Christ, the Father of glory, [woukd] give [them] the Spirit of wisdom and of revelation in the knowledge of [Christ]” (Ephesians 1:17). In particular, he prayed that they would have the eyes of the hearts enlightened and come to know the hope to which God had called them and how rich and glorious their inheritance is in Christ Jesus, “and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21). 

What does Christ have power and authority over? All things. This is what he meant when he spoke to his Apostles after his resurrection, saying, “All authority in heaven and on earth has been given to me” (Matthew 28:18). But notice that Christ has a special kind of power and authority over the church, for this is where his heavenly and eternal kingdom is now manifest – in the church. 

In the Ephesians passage we were just considering, after saying that God seated Christ “at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21), Paul adds these words, “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:22–23).

What does Christ have power and authority over? All things in heaven and on earth. And where is the power of his kingdom especially manifest? In the church! For God has given the one who has all things under his feet as head over all things to the church, which is his body, the fullness of him who fills all in all. That Christ exercises a special kind of headship, authority, and power over the church is also made clear in the great commission. “And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 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. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). It is Christ’s supreme authority and power over the church that our confession highlights, for that is what this chapter is about – the church! Does Christ rule the nations? Yes! God now rules the nations through him! Chapter 24 or our confession is about that! But here in chapter 26, we are considering the way in which God rules his church through Christ the King. The Lord Jesus Christ has all church power entrusted to him. Here is the full statement: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…”

Not only did I ask you to look out for Jesus Christ in 2LCF 26. I also asked you to look for the theme of church power. It is here in 2LCF 26.4 that the word power appears for the first time. “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power”, that is to say, church power, “is invested in a supreme and sovereign manner.” The word power will appear five more times in this chapter of the confession and we will need to pay careful attention to it. The question will need to ask is, where does this power go and how is this power executed? But think we must notice today is that church power belongs to the Lord Jesus Christ in a supreme and sovereign manner. His power over the church is supreme. No one is equal to or above him, except the Father who has granted this authority to him. And his power is sovereign. It is unlimited.

How does Christ execute this power that has been invested in him? We will learn more about this in the following paragraphs, but we find a summary here in 2LCF 26.4. Our confession says that Christ has “all power for the calling, institution, order or government of the church.”

2LCF 26.5  will elaborate on the power Christ has to call his church into existence. There we read, “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”

2LCF 26.6 will elaborate on the power Christ has to institute (begin, establish, or form) local churches. There we read, “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” 

2LCF 26.7 will elaborate on the power Christ has to order his churches. There we read, “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.

Finally, 2LCF 26.8 will elaborate on the power Christ has to govern his churches. There we read, “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.

This is the power that is invested in Christ in a supreme and sovereign manner. For this reason, the catholic (or universal) church is subject to him and him alone.

The Pope Of Rome Is Not Head Of The Chruch

 It is only against this backdrop that the second portion of 2LCF 26.4 can be rightly understood. Quoting now James Renihan, “It is not primarily a statement about eschatology (which is frequently how it is viewed) but rather of ecclesiology, intended as a contrast with the sovereign lordship granted to Christ. To create a visible head on earth as a replacement for the true invisible head who is enthroned above is blasphemous” (Renihan, Baptist Symboliucs Volume 2, 488). Renihan is correct! And that is precisely what the Roman Catholics have done! They claim that the Pope is the vicar of Christ on earth. They regard him to be the visible head of the catholic church. But alone Christ is the head! And he rules in reigns, not visibly on earth, but in heaven. In the Roman Catholic system, the Pope is exulted to a position he has no right to. He is regarded as the head of the catholic church! And what have they done with Christ? They have, in the sacrifice of the mass, moved Christ off of his heavenly home and have placed him perpetually back on the cross. Both the papacy and the sacrifice of the mass are to be regarded as blasphemies. 

But in reality, “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” 

Today, when protestants hear the word “antichrist” they will typically think of an individual who will appear at the end of time. And so many modern readers of the confession have assumed our confession is claiming the Pope who was alive in the 17th century when the confession was written was the Antichrist. But that is not what the men who wrote the confession (the Westminster or ours) believed. Notice, our confession does not say the Pope is the Antichrist, but that Antichrist. This is a reference to 1 John 2:18 which says, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.” (1 John 2:18, AV). James Renihan states, “Unlike the Roman interpretations, among the Protestants, Antichrist was not identified as an individual, but as a designation for a system dominated by men” (Renihan, Baptist Symboliucs Volume 2, 488). When the Protestants of the 16th and 17th centuries considered the Pope and the papacy that then existed, they saw a system worthy of the designation “antichrist.” They saw a manifestation of that man of sin, and son of perdition that Paul describes in 2 Thessalonians 2:2-9. That man of sin and son of perdition is, in that passage, said to exalt himself against all that is called God and to take his seat in the temple of God, that is to say, the church. Again I say, that the papacy of the 16th and 17th centuries, and the papacy of today, fits the bill. Finally, our confession adds these words (they are not found in the WCF): “whom the Lord shall destroy with the brightness of his coming.”

Concerning this phrase, Renihan says, “This supplemental sentence does introduce an eschatological element into the doctrine, but its intention may be slightly different to what the modern reader might presume. Commenting on 2 Thessalonians 2.8, which states that the Lord ‘shall destroy with the brightness of his coming’ the Man of Sin, the English Annotations places this event at ‘the day of judgment.’ This fits the language of 32.1, which asserts that judgment will be meted out and all must give an account. Modern eschatological views must not be read back into these confessions” (Renihan, Baptist Symboliucs Volume 2, 490).  

Conclusion

As I have said, I am glad our confession contains this statement about the Pope as that antichrist for is it a concrete example of the usurpation of the power that belongs to Christ alone. But let’s be honest. We have our own problems within Protestantism. Over the years I’ve grown convinced that one of the biggest problems we have within Protestantism today is a deficient doctrine of the church. And if you were to ask me what is the most important principle that has been lost and needs to be regained, it is this: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” May the Lord have mercy on us and grant us the understanding, wisdom, and strength to build God’s house, not on the shifting sands of the opinions of man, but upon the rock solid truth of Christ and his word.    

Old Testament Reading: Ezekiel 34:1-24

“The word of the LORD came to me: ‘Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them. ‘Therefore, you shepherds, hear the word of the LORD: As I live, declares the Lord GOD, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd, and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep, therefore, you shepherds, hear the word of the LORD: Thus says the Lord GOD, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them. For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice. As for you, my flock, thus says the Lord GOD: Behold, I judge between sheep and sheep, between rams and male goats. Is it not enough for you to feed on the good pasture, that you must tread down with your feet the rest of your pasture; and to drink of clear water, that you must muddy the rest of the water with your feet? And must my sheep eat what you have trodden with your feet, and drink what you have muddied with your feet? Therefore, thus says the Lord GOD to them: Behold, I, I myself will judge between the fat sheep and the lean sheep. Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” (Ezekiel 34:1–24)

New Testament Reading: Luke 15

“Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable: ‘What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. ‘Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.’ And he said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. ‘But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.’ ’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. ‘Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15)

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

Introduction

The three parables we have just read, the parable of the lost sheep, the lost coin, and the lost son, go together. 

Christ told these three parables in response to the situation described in Luke 15:1-2. There we read, “Now the tax collectors and sinners were all drawing near to hear [Jesus]” (Luke 15:1). This means that, at this point in Jesus’ ministry, many who were known to be sinners within society were flocking to Jesus. The tax collectors were despised by the Jews. If Jewish, they were regarded as traitors because they collected taxes from their kinsmen on behalf of Rome. All of them had a bad reputation given the prevalence of corruption among them. Back in Luke 3, “Tax collectors… came to [John the Baptist to] be baptized and said to him, ‘Teacher, what shall we do?’ And [John] said to them, ‘Collect no more than you are authorized to do’” (Luke 3:14). In other words, he commanded them to repent of their sin of greed and corruption. If they wished to follow after God and Christ they would have to repent. Now we see that many tax collectors followed Jesus. I think we are to take this to mean that many of the tax collectors had turned from their sins and had believed in Jesus as the Messiah. The word “sinners” is more generic. It is used to refer to those who were known to live a life of sin. These sinners were known to be sexually immoral (see Luke 7:37), drunkards, and gluttons (see Luke 7:35). And these were the kinds of people who were responding to the preaching of Jesus and his disciples. These were the kinds of people who were turning from their sins and following after him. “The tax collectors and sinners were all drawing near to hear [Jesus]”, our text says. 

In verse 2 we read, “And the Pharisees and the scribes…”, that is to say, those who were regarded as righteous within society, and who regarded themselves to be righteous, they “grumbled, saying, ‘This man [Jesus] receives sinners and eats with them” (Luke 15:2). When you and I consider the words of the Pharisees and scribes, “This man [Jesus] receives sinners and eats with them”, hopefully, we think, Yes, he does! Thanks be to God for the mercy and grace he has shown to us in the Messiah! But the scribes and Pharisees did not rejoice in this fact. Instead, they grumbled and complained. 

Can we just take a moment to think about this reaction and let it sink in? The scribes and Pharisees – the religious leaders and shepherds of Israel – were bothered by the fact that Jesus would associate with sinners. Listen again to the text: They “grumbled, saying, ‘This man receives sinners and eats with them.’” Notice, they were not upset that Jesus was gaining followers. They did not grumble, saying, why are all these people flocking to Jesus? They ought to be coming to us! No, they themselves wanted nothing to do with these tax collectors and sinners and they were repulsed by the fact that Jesus received and ate with them! Think about it. What does this reveal about the religious beliefs of the scribes and Pharisees? What does this reveal about how they viewed God and his heart for sinners? What does this reveal about their expectations for the Messiah?  What does this reveal about how they viewed themselves? In brief, they could not comprehend that God would show love to sinners like this. As they contemplated the Messiah, they did not envision him as one who would associate with sinners like this. When Messiah comes, he will certainly be one with us and associate with us, or so the scribes and Pharisees thought.  And clearly, they viewed themselves as righteous! They looked upon the tax collectors and sinners with contempt. Only these beliefs in the mind a heart could produce this response: they “grumbled, saying, ‘This man receives sinners and eats with them.’” 

The three parables that Jesus told, as recorded here in Luke 15, were told in response to the grumbling and complaining of the scribes and Pharisees. The meaning of each of these parables is basically the same. Each one reveals the truth about the heart of God towards sinners. God and his elect angels rejoice in heaven when a lost sinner recognizes his sin and turns from it to place their faith in the Messiah! These parables also teach us something about the mission of the Messiah. God the Father sent the son to seek and to save lost sinners! In Luke 19:10 Jesus states his mission in these exact terms: “For the Son of Man came to seek and to save the lost.” These parables illustrate this truth. And finally, these parables condemn the scribes and Pharisees for their self-righteous and judgemental pride.

If time were not a factor, I suppose I could preach one sermon on all three parables. But given our time limits I thought it best to consider the first two parables – the parable of the lost sheep and coin – today. And to save the parable of the lost son for next Sunday.

The Parable Of The Lost Sheep

Look with me at verse 3. After informing us that “the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2), Luke writes, “So he told them this parable…” (Luke 15:3). I take the pronoun “them” to be a reference up the scribes and Pharisees and to the multitudes that followed after him, many of them having been notorious sinners before their conversion. To whom did Jesus tell this parable? To the multitude that followed him and to the scribes and Pharisees. This parable, and the two that follow, were designed to condemn the scribes and Pharisees for their lovelessness, their self-righteous pride, and their judgemental spirits, while at the same time bringing comfort to the multitude of sinners that had followed after Jesus.   

In verse 4 the parable begins. “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it?” (Luke 15:4). Here Christ suggests that this is the behavior you would expect from a shepherd. If a shepherd has a flock of 100 sheep and one is missing, he will leave the 99 in the open country to graze while he searches for the one lost sheep. 

The shepherd represents Christ. The 99 sheep represent the nation of Israel. 

The nation of Israel is often described as a flock of sheep in the Old Testament. For example, Psalm 78 recounts the Exodus. Verse 52 speaks of God, saying, “Then he led out his people like sheep and guided them in the wilderness like a flock” (see also Psalm 74:1; 79:13; 95:7). Under the Old Covenant, the nation of Israel was God’s flock. 

It seems to me that the Ezekiel 34 passage we read at the beginning of this sermon is very significant. That passage, written long before Jesus was born, is a prophecy about the coming Messiah. It concludes with these words: “I [God] will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken” (Ezekiel 34:23-24). So, the Messiah, the son of David, will be a shepherd to God’s people. Before that, God spoke to Israel, saying, “Behold, I, I myself will judge between the fat sheep and the lean sheep. Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep” (Ezekiel 34:20-22). So, according to this prophecy, when Messiah comes there would be judgments made within the flock of Israel. God would judge between sheep and sheep. And earlier in this prophecy, the shepherds, that is to say, the leaders within Israel, were condemned for being bad shepherds. The shepherds of Israel did not feed the sheep, they devoured them. The shepherds of Israel did not gather the sheep, they scattered them. And at the heart of this wonderful prophecy, the LORD God of Israel says, “Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.” (Ezekiel 34:11–16)

There is no way that the scribes and Pharisees – these experts in the Old Testament – did not think of this messianic prophecy when Christ told this parable. Jesus is here claiming to be the good shepherd of Ezekiel 34. He is the good shepherd who seeks after the scattered and lost sheep. The flock that he leaves behind is the flock of unbelieving Israel. The one that he pursues represents the elect remnant within Israel, God’s true flock, those who believed in the promised Messiah (see Romans 9:27; 11:5).  

One thing to notice in this parable is that it was the shepherd who went to look for the lost sheep. This is how the prophecy of Ezekiel 34 portrayed the coming Messiah. He would be a good shepherd.  He would be a proactive shepherd. He would “search for [his] sheep and [would] seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so [would he] seek out [his] sheep, and… rescue them from all places where they have been scattered…” This is what Jesus did in the days of his earthly ministry, and this is what he does to this present day. He is the good shepherd who came to seek and save the lost (see Luke 19:11).

Christ goes on to say in verse 5, “And when he has found [the lost sheep], he lays it on his shoulders, rejoicing” (Luke 15:5). Notice three things about this verse:

One, the lost sheep did not find the shepherd, rather, the good shepherd found his lost sheep. Brothers and sisters, when you first placed your faith in Christ it may have seemed as if you found Jesus, but the truth is that Jesus found you! Christ was proactive. You were not. You were wandering in the wilderness and lost in your sins. God the Father sent Christ to atone for your sins. And the Father and Son sent forth the Spirit to call you to repentance and faith at the appointed time through the word preached. If you are united to Christ by faith, you did not find Jesus, Jesus found you. 

Two, when the good shepherd found the lost sheep, he laid it on his shoulders to carry it home. This illustrates our miserable spiritual condition and the magnitude of our need. So weak and miserable are we in our fallen and sinful condition, we do not have the strength or ability to carry ourselves home. Christ, the good shepherd must carry us home. Consider how kind and compassionate he is. Consider how strong and able he is. Christ is able to carry his lost sheep home. 

Three, notice that the good shepherd rejoices over the lost sheep he finds. In fact, verse 6 says, “when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost’” (Luke 15:6). Consider the heart that Jesus has for elect sinners. He rejoices over the repentance. He is glad to rescue them and to bring them into his fold.  

In verse 7, Jesus explains the meaning of the parable with these words: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). 

By these words of explanation, it becomes clear that Jesus is the shepherd who has come down from heaven to seek and save the lost and to carry them on his strong shoulders into their heavenly and eternal home. The one lost sheep represents the sinner who knows he is a sinner, repents, and falls into the loving arms of Jesus. The 99 represents sinners who think they are righteous and therefore see no need to repent.

This attitude of self-righteous pride was a pervasive problem with Israel in the days of Jesus’ earthly ministry. In Luke 18 we will find another parable wherein the self-righteous pride of the Pharisees is condemned. In Luke 18:9 we read. “[Jesus] also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:9–14). 

The 99 sheep in this parable signified those within Israel “who trusted in themselves that they were righteous, and treated others with contempt”. The one sheep represented the elect within Israel. They were those who, by the grace of God, knew they were sinners. When Jesus Christ, the good Shepherd appeared, they, by the grace of God, “beat their breast, saying, ‘God, be merciful to me, a sinner!” These repentant ones were carried into their eternal home by the good Shepherd having been justified. Those who thought they were righteous in themselves were condemned.  

The Parable Of The Lost Coin

The parable of the lost coin has a very similar meaning. Let’s consider it briefly. Verse 8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost’” (Luke 15:8–9). 

It is interesting to read the commentaries on this parable. There are many different opinions as to who the woman represents, and what the house, the lighting of the lamp, and the sweeping of the house represent. 

Clearly, the lost coin represents a lost sinner, just as the lost sheep represents a lost sinner in the previous parable. Verse 10 makes this clear. There Christ explains the parable saying, “Just so, I tell you, there is joy before the angels of God over one sinner who repents” (Luke 15:10). The lost coin that is found must represent a lost sinner who is found, leading to rejoicing in heaven. 

What does the house represent? Given the context, the house must represent the Old Covenant nation-state of Israel. The kingdom of Israel is referred to as the house of David in the Old Testament (see 2 Samuel 7).

Who does the woman represent? I think it is best to view her as a representation of the church, the disciples of Jesus, with Christ as the head. In the previous parable, it was emphasized that Christ is the good shepherd of Eziekle 34 who came to seek and to save the lost. It seems to me, that this second parable emphasized the truth that Christ also seeks and saves the lost through his church, his body, and his bride,  with ministers of the word in the lead. Do not forget that in the days of his earthly ministry, Jesus went around preaching the gospel of the kingdom and calling sinners to faith and repentance, but he also sent his disciples out to do this work. His disciples, first the 12 and then the 70, were sent out into the house of Israel, to make a diligent search for lost sinners. 

What does the lighting of the lamp represent? It must represent the light of the gospel of Jesus Christ! How did the disciples of Jesus make a search for lost sinners within the house of Israel in the days of Jesus’ earthly ministry? They preached the gospel of the kingdom, which is the gospel of salvation through faith in Christ the King! This is precisely how this great multitude, many of them tax collectors and sinners, came to follow after Jesus. It was through the preaching of the gospel in this region by the 12 and by the 70. The light of the lamp signifies the gospel of Jesus Christ shining forth in the darkness of the house of Israel as preached by Christ and his disciples. This is the light by which lost sinners are found. 

And what does the sweeping of the house represent? It must represent the great cleansing of the house of Israel that was taking place in the days of Jesus’ earthly ministry and under the coming New Covenant. The Isreal of Old was filled with corruption and sin. As you know, under the Old Covenant, there were many within the house of Israel who did not believe in the promises concerning the Messiah or lived in obedience to God but rebelled against him. At times only a small remnant remained. But the Israel of God under the New Covenant is different. Who are the citizens of the Israel of God under the New Covenant? It has nothing to do with ethnicity (see Galatians 3:28). Under the New Covenant, the house of Israel is filled with only those who turn from their sins to place their faith in Israel’s Messiah. This sweeping of the house symbolizes the sweeping away of unrighteousness from the house of Israel. 

The term, “house of Israel” appears frequently in the Old Testament. It is used often to refer to the Old Covenant nation of Israel. And it appears very frequently in the book of Ezekiel. I’ve already suggested to you that the parable of the lost sheep was meant to remind the scribes and Pharisees of Ezekiel 34. That passage condemns them, as shepherds within Israel, for their ill-treatment, unconcern, and even disdain for the lost sheep of Israel. And though I cannot prove it to you at this time, I do believe the parable of the lost coin and the image of the coin being found by a woman (the church) who lights a lamp (the light of the gospel) and sweeps the house, is meant to remind us of the words of condemnation spoken by Ezekiel the prophet against the house of Israel and also his words of hope.

God’s judgment is sometimes described in the Old Testament as a sweeping away. Isaiah 14:23 is about the judgment that God would bring upon Babylon. The text says, “I will sweep it with the broom of destruction,” declares the LORD of hosts” (Isaiah 14:23). Zephaniah 1:2-3 is about the judgment that God would bring upon the earth. The text says, “‘I will utterly sweep away everything from the face of the earth,’ declares the LORD. ‘I will sweep away man and beast; I will sweep away the birds of the heavens and the fish of the sea, and the rubble with the wicked. I will cut off mankind from the face of the earth,’ declares the LORD.” (Zephaniah 1:2–3). To sweep away is to judge and to cleanse. 

This is precisely what the Messiah did when he came to inaugurate the New Covenant. He came to seek and save the lost, first within the house of Israel, and then from all nations. How did he seek and save the lost? He and his disciples went through the house of Israel (a house filled with darkness) and held forth the light of the gospel of the kingdom. It was by this light – the light of the gospel that the lost coins were found! And what did Christ and the disciples of Christ also do as they preached the gospel? They pronounced judgment upon the unbelieving within the house of Israel. They swept the house as they searched for the lost sinners with the light of the gospel. The house of Israel remains under the New Covenant, but it is not a dirty house filled with unbelief. Under the New Covenant, the house of Israel is swept and lost coins are found as the gospel is preached.

[[I’d like to show you something in Ezekiel before concluding with a few brief suggestions for application. In Ezekiel 34, immediately after that passage we read earlier about the wicked shepherds of Israel and the coming good shepherd, God says this: “I will make with them [that is to say the true sheep of Israel who have the Messiah as their shepherd] a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods. And I will make them and the places all around my hill a blessing, and I will send down the showers in their season; they shall be showers of blessing. And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land. And they shall know that I am the LORD, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them. They shall no more be a prey to the nations, nor shall the beasts of the land devour them. They shall dwell securely, and none shall make them afraid. And I will provide for them renowned plantations so that they shall no more be consumed with hunger in the land, and no longer suffer the reproach of the nations. And they shall know that I am the LORD their God with them, and that they, the house of Israel, are my people, declares the Lord GOD. And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord GOD” (Ezekiel 34:25–31).]]

What does the parable of the lost coin symbolize? It symbolizes how in the days of Christ’s earthly ministry the disciples of Christ were sent out into the house of Israel to seek and to save the lost. They searched for the lost with the light of the gospel of peace. They also swept the house of Israel by pronouncing judgment upon those who remained in unbelief. Christ instructed them, saying, “And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them” (Luke 9:5). And when sinners were found, it resulted in rejoicing. Rejoicing on earth and in heaven. These Pharisees and scribes who grumbled when they saw Jesus eating with tax collectors and sinners were in grave danger. Far from being with God and in agreement with his plan of redemption, they were opposed to him. Heaven rejoiced over the salvation of these sinners, but the shepherds of Old Covenant Israel grumbled and complained. If they would not repent of their self-righteous pride and receive Jesus as the Messiah, soon, they would be swept away. 

Conclusion

To apply this text, I think we must simply look at these parables from two different vantage points: first, through the eyes of the scribes and Pharisees and then through the eyes of tax collectors and sinners who had turned from their sins to follow after Jesus.

When we consider these parables through the eyes of the scribes and Pharisees we are strongly warned about the sin of self-righteousness pride. It is possible that some here are like the scribes and Pharisees of Jesus’ day. You falsy believe that you are right with God because of your own obedience and good works. You view God as being pleased with you and displeased with others based upon your own inherent goodness. You look down upon others, therefore. You see yourself as right with God but you see them as being irredeemable. All of this is contrary to the light of the gospel of Jesus Christ. If you persist in this way of thinking you will soon be swept away by God’s judgment.

When we view these parables through the eyes of the tax collectors and sinners who had turned from their sins to follow Jesus, we will be moved to a sense of gratitude and thankfulness to God for the marvelous Savior he has provided for us. Jesus Christ is a good and loving shepherd. Indeed, he came to seek and save the last. How kind God has been to us to send Christ to redeem us from our sin and misery through the cross! How kind God has been to us to send us the light of the gospel and to rescue us from our sin and misery by the effectual working of the Holy Spirit at the appointed and acceptable time. 

Lastly, sinners who have been saved by God’s grace will also be eager to see other sinners saved by God’s grace. If we know merciful God has been merciful to us in Christ Jesus to save us from our sin and misery, never will look upon another sinner and say, this one is too far gone. This one is irredeemable. Jesus would never give his word to this one and sit at table to dine with him. Our Lord is a friend of sinners. He came to seek and save the lost. And when the lost are found, he and his elect angels in heaven rejoice. Let us be sure to have the same heart for sinners as our Savior has.     

Second London Confession 26.3

“The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” (1 Corinthians 5; Revelation 2; Revelation 3; Revelation 18:2; 2 Thessalonians 2:11, 12; Matthew 16:18; Psalms 72:17; Psalm 102:28; Revelation 12:17)

Scripture Reading: Revelation 2:18–29

“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. ‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. Only hold fast what you have until I come. The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 2:18–29)

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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

In this sermon, we will eventually come to consider Second Confession (2LCF) 26.3. But I wish to begin with a question. Please do not answer out loud. Instead, answer the question, quickly and definitively, in the privacy of your mind.  

The question is this: are Christians called to judge?

I do suspect that many in the world and many in the church today would say, no. Christians must never judge. Judging is strictly forbidden! Judging is a sin! 

Christians Must Judge

Dear brothers and sisters, if it is your view that a Christian must never judge, the Word of God disagrees with you. 

Passages such as Matthew 18:15-20, 1 Corinthians 5, and 2 Thessalonians 3:6-15 clearly command Christians to judge. For the sake of time, I’ll read only 1 Corinthians 5 to prove the point. Here Paul is dealing with a situation in the church of Corinth wherein a man had sinned in a heinous way and was unrepentant. He wrote to the church and said, “It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. I wrote to you in my letter not to associate with sexually immoral people— not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 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). Other texts of scripture could be read to demonstrate that Christians operating as members of a local church, with elders in the lead, are called to make and pronounce judgments, but this text alone settles the issue. If it is your opinion that a Christian is never to judge, you are at odds with God’s Word. 

Christians must judge if they are to obey God’s word. And what are they to judge? In brief, Christians, operating as members of a rightly ordered local church with elders in the lead, are called to judge the credibility of a person’s profession of faith. 

This we must do before receiving a person into the membership of the church. Let me remind you that in 2LCF 26.2 we are told that local churches are to be made up of visible saints, and that visible saints are those who have professed “the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation…” the meaning is this: it is those who have made a credible profession of faith who are to be received into the membership of the church and given baptism if they have not been baptized upon profession before. Stated differently, before a new member can be received into the church the existing members, with the elders in the lead, must judge the credibility of the person’s profession of faith. 

The great commission that Christ delivered to the church through the Apostles demands this. “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. 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. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). Who is to be baptized? Disciples of Jesus are to be baptized. And who is to be taught to observe all that Christ has commanded (the Lord’s Supper is undoubtedly included in this). Baptized disciples are to be taught to observe all that Christ has commanded. If baptism is to be applied and if the Lord’s Supper is to be faithfully administered, then judgments must be made. A person’s profession of faith must be heard, considered, and judged to be credible before he or she is baptized and received into the church and recognized as a member of the body of Christ.  

And there is another situation that will sometimes arise within church life that requires the judgment of the congregation with the elders in the lead, and that is in cases of church discipline. Two of the most famous passages on the topic of church discipline are Matthew 18:15-20 and 1 Corinthians 5. There are other texts on the topic of disciple that must be considered, but these are the most famous. These two passages are about different circumstances. Matthew 18 teaches us what to do in a situation where one member sins against another. In 1 Corinthians 5, we see how to handle heinous sin in the congregation when the sinner remains unrepentant. The situations are different and so the processes are different. But in the end, the result is the same. If a church member – if a person who bears the name, “brother” –  if a person who was baptized into Christ upon profession of faith in the name of the Father, Son, and Holy Spirit – is living in unrepentant sin, the members of the church (with the elders in the lead) must act. In Matthew 18, Christ Jesus the Lord commands that the unrepentant sinner be put out of the congregation and regarded as a Gentile and tax collector. This means the person is no longer to be regarded as a brother or sister in Christ, but as a non-believer. The person is removed from the church, wherein the kingdom of God is made visible, and is put out into the world where Satan reigns as king. In 1 Corinthians 5, Paul the Apostle instructed the church in Corinth to do the same thing with the unrepentant sinner. The process was different because the sin was different. This was no private offense. It was very public. The whole church knew about it. And the sin was heinous. It was the kind of sin that would make even a non-believer blush. And the sinner was clearly unrepentant. The sinner was even boasting about it and members of the church we boasting too. And so there was no need for the three-step process of Matthew 18 –  go to him alone – if he does not listen to you take one or two others to serve as witness – and if he does not listen to them, tell it to the church. No, this man was to quickly be removed from the church because the case was so clear. But the end result of the Matthew 18 scenario and the 1 Corinthians 5 scenario is the same. The members of the church with the elders in the lead were commanded by Paul to put the unrepentant sinner out of the church. Paul put it this way: “you [church] are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” This means that man was to be removed from the church, wherein the kingdom of Christ is made visible, and put out into the world. No longer was he to be regarded as a brother but as a nonbeliever. The hope and prayer of the church was that this mans flesh – that is to say, his sinful flesh would be destroyed, so that his soul would be saved. In other words, when a person is excommunicated or excluded from the church, the hope must always be that they will turn from their sins and to Christ, and thus be saved.  

Dear brothers and sisters, the Holy Scriptures are very clear about this. Christians, operating as members of local congregations, with elders in the lead, are called by Jesus Christ, the Lord of the Church, to judge the credibility of a person’s profession of faith when receiving new members and in cases of discipline. It is the elders who are to lead in matters of discipline, it is the members who are to judge, and it is the elders who are called to pronounce the judgment! If a church will not judge in these matters according to the commands and directions of Holy Scripture, the whole church will find itself living in rebellion against Christ the King and under his displeasure, just as the church of Thyatira found itself under the displeasure of Christ for tolerating that false teacher and seductress, Jezebel, and allowing her to remain in their midst to spread her poison.   

Christians Must Judge Not

Now please hear me. I do understand where this idea that Christians must never judge comes from. 

For one, the culture has criticized Chritsians and churches for being judgemental. In some cases, the criticism is probably valid. And so some Christians, wishing to avoid that charge and wishing to avoid that error, will not only do away with a sinful, judgemental spirit but will refuse to judge at all, even in those cases where God’s word demands it. These Christians have failed to distinguish between judgment that is good and right and judgment that is sinful. Sadly, they have thrown the baby out with the bathwater.

Two, I do believe that some Christians think that Christians must never judge because they have read the Bible, but they have read it poorly. Friends, there are many passages of Scripture that command us not to judge sinfully, harshly, unjustly, or hypocritically. And there are many other passages that command us to love one another (see John 13:34-35; John 15:12), to be willing to cover or overlook personal offenses and sins (see Proverbs 10:12 and 1 Peter 4:8), to be gentle and patient with one another (see Ephesians 4:2), to always forgive one another (see Ephesians 4:32; Colossians 3:13), and to restore those who repentant after being disciplined (see 2 Corinthians 2:6-11). These passages need to be taken very seriously and obeyed. But they must also be interpreted properly. This involves interpreting them in the light of the passages that call the church to judge. 

Perhaps the most famous passage forbidding judgment of a sinful kind is Matthew 7:1-6. There Christ speaks to his disciples saying, “Judge not, that you be not judged.” That seems rather straightforward, doesn’t it? I can see how someone, after reading this one Bible verse, could come to the conclusion that judgment of all kinds is strictly forbidden by God. But we must read on. Verse 2: “For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” Ah, so the judgment that Christ forbids is a particular kind of judgment, namely judgment that is overly harsh or stringent. We must read on. Verse 3: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” Interesting. Christ here teaches that we are to take the speck out of our brother’s eye. If we love them, we will. But we must be careful to avoid the sin of pride and hypocrisy. So it is prideful, hypocritical judgement that is here forbidden. And We must read on. In verse 6 we find these words: “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:1–6). So then, the passage that begins with the words of Christ, “Judge not, that you be not judged” ends with Christ commanding his disciples to judge (distinguish) between those who are worthy to receive the holy things of God and those who are dogs and pigs.  

Don’t ever read a Bible verse, friends. Most theological errors have arisen by taking Bible verse out of context. We must always remember what we have read before and read on to be sure we understand the true meaning of a text in its context. And do not forget that the context of every verse in the Bible is ultimately every other verse in the Bible. And so we must not only read Matthew 7:1, “judge not, that you be not judged”, but read on through verse 6. More than this, we must read on through Matthew 16 to consider the keys given to Peter – the keys that bind on earth and in heaven. We must read on through Matthew 18 to consider what Christ taught concerning the use of these keys in church discipline. And we must read on to consider passages like 1 Corinthians 5 to see how these keys of judgment and authority were used in the churches established by the Apostles of Christ, consisting of officers and members. Read on, read on, read on. Study the scriptures with care, dear brothers and sisters, to be sure that what you believe about the church is true. Our aim must be to obey Jesus Christ, for he is indeed the Lord of the church, and we are his servants. 

Second London Confession 26.3

What does this have to do with Second London Confession 26.3?

I’ve introduced this paragraph in this way because I want to draw your attention to how our Confession of Faith, on the one hand, insists that judgments be made in the reception and removal of members, while on the other hand, protecting us against the error of judging too harshly. In fact, paragraphs 2 and 3 both state things in such a way as to keep us from judging too strictly. 

Paragraph 2 answers the question, who should the members of the local church be? Who is to be received into the membership of local churches? Or to speak in terms of the sacraments, who is to be given baptism and the Lord’s Supper? Answer: only visible saints. So the question becomes, who is to be regarded by the church, with the elders in the lead, as a visible saint? Our confession summarizes the teaching of the Holy Scriptures when it says, “all people throughout the world professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…”

We considered this statement last Sunday. I will not repeat all that was said in that sermon. But notice what our confession does not say. Who should be received into the membership of local churches? Thankfully, our confession does not say, only those who have mastered Christian doctrine, or only those who agree with every point of doctrine expressed in this confession, or only those whose belief is pure and without any error, or only those who do not ever sin, or only those who are mature in matters of faith and obedience. Our confession state the qualifications for membership in the local church perfectly. Who should be received into the membership of our churches? The answer is simple and clear. Christians must be received. All people who make a credible profession should be received. All who profess
“the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation”, must be received. 

Must the church judge the credibility of a person’s profession of faith before receiving that person into the membership of the church? Yes, of course! But the bar for being received into the church must not be set even a millimeter higher than where the Scriptures set it. 

Stated possibly, must a person trust in Jesus? Must they know the fundamentals of the faith and claim to believe those fundamentals to be received into the church a regarded as a believer? Yes. Stated negatively, should we regard a person to be a believer who destroys the credibility of their profession of faith by holding to theological errors that undermine the foundation of the faith they claim to believe? No. 

Stated positively, must a person turn from sin and endeavor to obey God and Christ if their profession of faith is to be judged true? Yes, of course. True faith always involves repentance and a striving after new obedience. Real Christians obey Jesus (see John 14:15). Stated negatively, should we regard a person to be a Christian – should we call them “brother” or “sister” – if they have destroyed the credibility of their profession by living a life of sin? No.

The thing I want you to see is that our confession slams the bar or standard for membership in the local church down as far as the Scriptures will allow it to go. Or to use the image of a door, our confession opens the door to the church as wide as the Scriptures allow it to be opened. If the bar were set any lower than our confession sets it, or if the door was opened any wider, the world would be permitted membership in the church and granted access to the holy things of God (baptism and the Lord’s Supper), and this cannot be. To quote Nehemiah Coxe, if this error were made, “our numbers may increase, but not our joy” (A Sermon Preached At The Ordination Of An Elder And Deacon In A Baptized Congregation In London, Nehemiah Coxe)! 

But the consequence of raising the bar for membership in the church higher than the Scriptures set it would be truly tragic. The result would be that God’s children – people for whom Christ died – brothers and sisters in the faith – would be kept out of the membership of the church and unjustly denied access to the holy things of God, namely, baptism and the Lord’s Supper. Brothers and sisters, our standards for membership in the church must be low enough to obey Romans 14:1 which says, “Receive one who is weak in the faith, but not to disputes over doubtful things” (Romans 14:1).  But our standards for membership must be high enough to distinguish between the church and the world.  Our standards for membership must agree perfectly with the Scriptures. And because we can only judge based upon what we see and hear, I do believe it is right for us to judge graciously and to give the benefit of the doubt whenever possible.

And of course, everything I have just said regarding the standard for becoming a member of the church applies to the question of discipline as well. Who must be put out of the church? Should those who are immature be put out? Should those who are offensive be put out? Should those who hold to errors in minor points of doctrine be put out? Should those who sin be put out?  No. If these were the standards, there would be no church left! But those who destroy the credibility of the profession of faith they once made by holding to errors that evert or undermine the very foundation of faith, or live an unholy life and will not repent, must be put out. Those who destroy their profession lose the right to be called visible saints. They also lose access to the Lord’s Table wherein our union with Christ and fellowship within one another is signified. 

Brothers and sisters, the church must judge in these matters. It must judge in a spirit of love, in gentleness, and with much patience. And the church must judge, not according to the arbitrary standards set by the fallible opinions of men, but according to the standards of God’s Holy Word. Some refuse to judge in these matters because they feel it is not loving. The truth is, by judging in these matters, we show our love for God, for Christ, for the church he has purchased with his blood, and even for the person who has destroyed their profession of faith. If you love a person, you will call them to repentance and faith when you see them persistently living in error and sin.  

2LCF 26.3 also keeps us from judging too strictly. The focus here is not on the credibility of an individual’s profession of faith but on whether or not a local church is to be regarded as a true church. Our confession says, “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.”

Notice, first of all, that our confession links the local, visible church with the kingdom of Christ. Christ’s kingdom is invisible. It is spiritual. But where is it manifest on earth? Where is Christ’s kingdom made visible?  In and through the local church. Those who are citizens of Christ’s kingdom ought to be members of local churches. Ordinarily, to be a citizen in Christ’s kingdom is to be a member of Christ’s church, and to be a member of Christ’s church is to be a citizen in Christ’s kingdom. This is what is meant by the language of Matthew 16 and 18, “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). If you have loved ones who claim to be Christians and they are not members of a local church, you should warn them concerning their sin. Real Christians obey Jesus. And Jesus commanded his disciples to walk together in churches.

But what church should a person join? Preferably, a healthy one, but at the very least a true church must be joined. There are false churches. Our confession says, “some have so degenerated as to become no churches of Christ, but synagogues of Satan…” When does this happen? We can borrow the concepts from 2LCF 26.2 to gain some clarity. A church degenerates to this level when it corporately destroys its profession by preaching and teaching errors that evert the foundation of faith, or is overrun by members and officers who live unholy lives. Historically, true churches are said to bear these three marks: they preach and teach the word of God truthfully, they administer the sacraments of baptism and the Lord’s Supper faithfully, and they exercise church discipline. Healthy churches will do these things well. Unhealthy churches will do these things poorly. A church that does not do one or all of these things should be avoided. To be clear, it is Jesus’ job to remove the lampstands of false churches (see Revelation chapters 2 and 3). But true believers are to separate themselves from false churches so they can join true churches.

And to keep us from judging churches too harshly, our confession says, “The purest churches under heaven are subject to mixture and error…” In other words, even the best, most healthy, and strongest churches on earth still have a mixture in them. This means, there will always be false professors in our churches and there will always be sin, for even true Christians are not perfect. And there will be errors too. This must refer to errors in doctrine, order, and practice. This line in our confession should keep us from judging the church we are members of too harshly and it should also keep us from judging other local churches too harshly. 

Please allow me to read you a quote from Benjamin Keach, a prominent pastor who lived in the 17th century and subscribed to the confession that we subscribe to. Are Particular or Reformed Baptist churches the only true churches? Keach said no. He warned his readers against judging too harshly, saying,

“Speak well of all your brethren who hold the Head [that is, Christ], or are sound in the faith, in respect of all fundamental principles, though not in everything of your opinion in some points of religion: for peace among ourselves ought not to be restrained only to the members of that church we belong unto, but to all the saints, let them be Presbyterians, Independents, or Baptists. I do not mean that it is your duty to hold church communion [i.e. membership in one congregation] with all; no, that cannot be, unless all were of one judgment in all the essentials of church constitution: for mutual love is not to be the rule of our church-communion and fellowship, but the word of Christ. But though we cannot as yet be all of one judgment in this case, yet we ought not to censure one another but own each other for brethren, and be all united in love and affections. How unchristian-like is it to render them that differ from us odious, as if they were not members of the mystical body of Christ, or belonged not to the universal church? ‘Speak evil of no man’, no, nor speak of the evils of any, except the evil or sin they are guilty of be public, and notorious; and that not then out of an ill purpose, to expose the person out of spite and revenge; for that is most hateful and abominable in the sight of God, and tends to strife and discord. ‘As much as lieth in you, live peaceably with all men’[Romans 12:18], but much more with all the saints and people of God.” (James Renihan quoting Benjamin Keach in Baptist Symbolics Volume 2, 484).

Conclusion

Brothers and sisters, I am aware that this sermon is much longer than the sermons in the second portion of our liturgy typically are. Don’t worry this isn’t the new norm. I’ve taken the time to address this subject with you in some detail because I think it is needed. For some time I have been concerned that we are weak in our understanding of the doctrine of the church we confess. And though I thought that the members meeting we had last Sunday was the best one we have ever had (due to the dialogue that took place amongst the members – our ecclesiology requires deliberation amongst the members) it did confirm my suspicion that there is still some confusion regarding the nature of the church, the purpose and end of discipline, and the responsibilities of the members in discipline. One of the most fundamental questions we must have settled in our minds is, who are the members of the church to be? Once we see that the members are to be those who make and maintain a credible profession of faith, then we must ask, what are the qualities or marks of a credible profession of faith? God’s word is our standard. Our confession of faith does a fine job of summing up the teaching of Holy Scripture. Brothers and sisters, we need to have these truths straight in our minds. We need to hold to these truths with conviction. And we must be willing to act upon these convictions out of love for God, Christ, the church he has purchased with his blood, and one another. May the Lord help us. Amen.

Second London Confession 26.2

“All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.” (1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22)

Scripture Reading: 1 Corinthians 1:1–3

“Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ.” (1 Corinthians 1:1–3, 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.

Introduction

I thought it best to begin this brief sermon with a few reminders. Last Sunday I delivered the first of, what I think will be, 15 sermons on the doctrine of the church. Many of you are members of this church. You assemble with the church each Lord’s Day. You love the church and long to see her prosper. But what is the church according to the Scriptures? This is a very important question, but it is often neglected. I hope to answer it in the weeks and months to come. 

Those who were here last Sunday will remember that Chapter 26 of our confession of faith – the Second London Confession (2LCF) is about the church. The fifteen paragraphs of this chapter provide us with a succinct yet sufficiently thorough summary of what the Bible teaches about this important topic. Last Sunday, we considered 2LCF 26.1. That paragraph is about the universal or catholic church. It says, “The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” 

In the sermon I delivered on this paragraph, I said that I am glad our confession begins with a statement about the universal or catholic church. After all, this is the church for whom Christ died. Christ is the head of the church universal. The church universal is the bride of Christ and is his body. Brothers and sisters, it is very important for us to remember the universal or catholic church. Does this church assemble on earth now? No. Does this church have officers? No. Does this church administer the sacraments? No. Are you and I able to see this church? No. But God sees it. And it will be this church – the one true church – that assembles in the new heavens and earth after Christ returns to make all things new. It is important for us to remember the universal church lest we loose sight of the bigger picture of the redemption accomplished by Christ. He came to redeem, not you and I only, but his elect living in all times and places. This is the church for whom. Christ died. This is the church that will assemble in the new heavens and earth. 

But what about now? Are God’s people to assemble now as we sojourn in this world and eagerly await the assembly of the redeemed at the consummation? Yes, of course. God’s people are to assemble every Lord’s Day (see Hebrews 10:24-25). They are to assemble as members of particular, local, visible churches. That is what 2LCF 26.2 is about. In fact, the remainder of the paragraphs in 2LCF 26 are about the local church and the relationship that local churches are to have with one another. 

Paragraph 2 of 2LCF 26 is very important, for it clarifies who the members of local churches are to be. 

Paragraph 1 told us who the members of the universal church are. They are the elect of God gathered into one body under Christ the head, having been united to him by faith. But who are the members of local churches to be? The answer provided by our confession is very good. It is good, first of all, because it is true to the Scriptures. It is also good because it is sufficiently thorough and clear.  

Local Or Particular Congregations Are Constituted Of Visible Saints

To understand what 2LCF 26.2 is teaching, I think it is best to begin at the end. Who are the members of local congregations to be? The end of the paragraph tells us that particular congregations are to be constituted (composed, comprised, or made up) of visible Saints. 

Notice a few things about this statement.

One, our confession uses the word “Congregation” instead of the word church here. This is to clarify that the word church means assembly. A church is a group of people who congregate together. The church and the word congregation can be used interchangeably. By the way, the idea of attending church virtually is ridiculous. We do stream our services online so that those who are ill or otherwise hindered from assembling with the church may be encouraged from home or wherever they are. But this is no replacement for assembling with the church in person. This should be clear to all. When you watch and listen to a worship service online, you see the pastor, but you do not see the whole congregation. And the pastor and the congregation cannot see you! I’m afraid this is what many of those who “attend” church virtually want! They want to see and hear but to not be seen. This is not Biblical Christianity. A true church is a church that assembles for worship. More than this, a true church has members. As we will soon see, a true church is not a service to attend but a body to belong to as a member.     

Two, when our confession uses the word “particular” it is a reference to a local, visible church. As was said last Sunday, the Scriptures do sometimes use the word church to refer to the universal or catholic church, but more often than not, the word church is used in the Scriptures to refer to particular, local congregations, like this one. 

A moment ago, we read 1 Corinthians 1:1-3. There we heard Paul the Apostle address his letter to “the church of God that is in Corinth.” There the word church refers, not to the church universal, but to one, particular, local, and visible congregation in the city of Corinth. We could pile up many examples like this from the New Testament. One more will do.  In Galatians 1:2 Paul Paul addresses his letter, “To the churches of Galatia…” (Galatians 1:2). Here the word “church” appears in the plural. Why? Because Paul wrote this letter to many particular, local, and visible congregations spread throughout the region of Galatia. So then, the Scriptures sometimes use the word “church” to refer to the universal or catholic church. More often than not, the word “church” is used to refer to particular, local, and visible congregations.

Three, our confession states that these particular churches are to be constituted of visible Saints. In this context the word “constituted” means, composed, comprised, or made up of. Who is a local church made up of? Who are the parts of the whole? Answer: local churches are made up of visible saints. 

Let’s focus on the word “saints” for a moment. In the previous sermon I said, brothers and sisters, we must not be afraid to use the word catholic! We believe in the catholic or universal church. This has nothing to do with Roman Catholicism. And now I say, brothers and sisters, we must not be afraid to use the word “saint”. The Roman Catholics have ruined this word. They claim that only a handful of super Christians are saints. But the Scriptures often use the word “saint” or “saints” to refer to all who have faith in Christ. A saint is one who is holy. All Christians have been made holy through faith in Christ, having been washed in the blood of the lamb. And all true Christians are pursuing a holy life and will make progress in it, by God’s grace. If you read the letters of Paul you will see that he often uses the word “saint” to refer to the Christians who were members of the particular churches to whom he was writing. Listen to Ephesians 1:1: “Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus…” (Ephesians 1:1). Listen to Philippians 1:1: “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons…” (Philippians 1:1). Saints are simply Christians.

And now let us consider the word “visible”. The universal church is invisible, remember?  We cannot see with total certainty who the members of the universal church are. Why? For one, the universal church is made up of God’s elect living in all places and times, past, present, and future. We cannot see that body of believers yet. Two, the universal church is invisible because we cannot see the hearts of men or discern with utter certainty whether or not they have been regenerated or have true saving faith. But the invisible, universal, church of Christ is made visible (in a limited and imperfect way). How so? Through the visible saints as they assemble in Jesus’ name as members of particular, local congregations.     

Visible Saints Identified

Now the big question is, who are we to regard as visible saints and thus receive into the membership of the local church?

The first portion of paragraph 2 tells us. There we read,  “All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…” And then the paragraph concludes, “…and of such ought all particular congregations to be constituted.”

Who should our churches be made up of? Who should the members be? The simplest way to say it is like this: The members of local churches are to be those who have made a credible profession of faith in Christ Jesus. In the simplest of terms, that is what our confession is stating. I am glad, though, that our confession says more, for in saying more, our confession clarifies what a credible profession of faith is. 

Dr. James Renihan’s commentary on the confession is helpful here. He observes that in this paragraph there is “a mirror image of positive and negative qualities of visible saints” (Renihan, Baptist Symbolics Volume 2, 481). Who are the visible saints? Positively, they are those who profess the faith of the gospel and offer up their obedience unto God by Christ. Negativity, the visible saints are those who do not destroy their own profession by any errors everting the foundation, or unholiness of conversation.

Let us consider these positive and negative qualities side by side. 

First, visible saints are those who positively profess the faith of the gospel. According to Renihan, “To profess the faith of the gospel is an ability to articulate [or express] a personal appropriation [or taking ahold] of Jesus Christ by faith and acknowledge and own Christian orthodoxy” (Renihan, Baptist Symbolics Volume 2, 481). Stated differently, a person who professes the faith of the gospel is one who claims to trust in Jesus Christ personally and to rely upon him for the forgiveness of sins and life eternal. More than this, a person who professes the faith of the gospel also knows the fundamental truths of God’s word – the truth about God, creation, man, sin, and salvation in Jesus Christ – and claims to agree with these orthodox tenets of the Christian faith.   

Negatively, visible saints will not destroy their own profession by any errors everting the foundation. Take careful note of this: Our confession does not say that visible saints will not destroy their own profession by any errors. Rather, they will not destroy their own profession by any errors everting the foundation.   

Quoting Renihan again, errors everting the foundation are errors in “those doctrines without which Christianity cannot exist and would include denial of original sin and personal sinfulness, false views of Christ as the God-man and of His work of redemption and resurrection, and a rejection of the ‘scriptural Word as the ground of faith.’ Edward Leigh says, ‘Fundamental truths are all such points of doctrine which are so plainly delivered in Scripture, that whosoever doth not know or follow them shall be damned, but he that doth know and follow these (though erring in other things) shall be saved,’ and then proposes twelve fundamentals of the faith grouped into four sets of three” (Renihan, Baptist Symbolics Volume 2, 481). In brief, the first is about God, the second is about man, the third is about Christ, and the fourth fundamental category presented by Edward Leigh is about “‘the means of applying’ the work of the ‘Redeemer’: salvation is only by faith in Christ and repentance, which produce a holy life…” (Renihan quoting Leigh’s, A Systeme or Body Of Divinity, unnumbered pages 8-9).

The second positive quality of a visible saint is “obedience unto God by Christ.” Renihan says, “Obedience unto God by Christ simply means living carefully under the lordship of Christ” (Renihan, Baptist Symbolics Volume 2, 481). I saw a billboard this past week when driving the 15 freeway. It said, “Real Christians obey Jesus”. Typically, the billboards and church marques that Christians put up really annoy me. I think that was the best Christian billboard I’ve ever seen! “Real Christians obey Jesus”. How true that is! To be a Christian one must confess that Jesus is Lord! And Lords are to be obeyed. Christ himself said, “If you love me, you will keep my commandments” (John 14:15). John the Apostle wrote, “And by this we know that we have come to know him, if we keep his commandments.” (1 John 2:3). In another place he said, “No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him” (1 John 3:6). To be clear, there is not a Christian alive who does not sin. But a true Christian will not live a life of sin. True Christians will repent. True Christians will pursue obedience to Christ the Lord. 

Negatively, visible saints will not destroy their own profession by unholiness of conversation. Today the word “conversation” means to talk. In the seventeenth century, when our confession was written, the word “conversation” was used to refer to someone’s conduct or behavior”. Unholiness of conversation means and unholy way of life.  True believers will not destroy their own profession by living an unholy or sinful life in disobedience to God’s moral law. 

To bring it all together, local churches are to have members. The members of local churches are to be visible saints. Who are these visible saints? They are those who have made a credible profession of faith. Positively, they are those who say they trust in Jesus for the forgiveness of their sins. They know the foundational truths contained within Holy Scripture – the truths about God, creation, sin, and salvation in Christ Jesus – and claim to believe those truths. Furthermore, a credible profession of faith also involves repentance and a life of new obedience in Christ the Lord. Stated negatively, those who make a credible profession of faith will not destroy their own profession by holding to fundamental theological errors – erroneous beliefs that undermine the very foundation of the faith. And neither destroy their own profession by living an unholy life of sin and rebellion against God’s law. 

Conclusion

Brothers and sisters, all of this might sound very obvious to you. But it has not been obvious to all. In the days when our confession was written, the doctrine of the church expressed in 2LCF 26.1-2 seemed radical to many. In those days, church and state were wed together so that citizenship in a nation would mean membership in the church. Connected to this, in those days most believed that the members of the church were to be those who professed faith in Christ and their children! Many who are reformed still believe this.

As you may know, our confession of faith is based on the Westminster Confession of Faith (WCF) – it’s an alteration of it. The Westminster Confession is the confession of the Presbyterians. We agree with them on an awful lot. We disagree with them on some points. The most well-known point of disagreement is over the doctrine of baptism. The Presbyterians believe that the infant children of believers are to be baptized. We believe that baptism is for those who make a credible profession of faith only. But I would like to suggest to you that it is our doctrine of the church that is more fundamental. Who are the members of local churches to be? We say, visible saints, or those who make a credible profession. But listen to what the Westminster Confession of Faith says about the visible church: “The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.” We disagree with a number of things that the WCF says about the visible church. For the sake of time, I draw your attention to the remark about the children of believers. They are regarded as members of the church from birth before they can make a credible profession of faith. It is no wonder we also disagree about the timing of baptism, which marks a person’s entrance into the visible church.

Even more concerning to me than the Presbyterian error is the trend that I see today within Evangelicalism. Churches seem to care less and less about formal membership. If a church has formal membership, little effort will be made to discern a credible profession of faith in prospective members. Also, professing Christians will be allowed to bounce from one local church to the next with out much concern over where the Christians are coming from and why they are leaving their previous church. Just as 2LCF seemed radical to the majority of churches in the day it was written, I suspect it would seem radical to most of the churches that surround us if properly understood. 

Brothers and sisters, we must understand what our confession teaches about the church and we must strive to have our practice conform to our beliefs. One of the most important things that a church does is receive and release or remove members. This is what the keys that Christ gave Peter were for (see Matthew 16:19). Keys have the power to bind and lose. Keys have the power to open and close doors. Where did these keys that Christ gave to Peter go? Those who pay careful attention to the rest of the New Testament will see that they were not given to the Pope as the Roman Catholics claim but to the elders and members of local congregations. The elders and members of each congregation each have a key. The elders hold, what has been called, the key of authority. The members hold, what has been called, the key of liberty. One of the things these keys are used for is the opening or unlocking of the door of the church to new members. To receive new members the elders must turn their key and the members must turn theirs. Don’t you think we should know what the qualifications for church membership are? It would be a shame to lock a believer out when he should be received in! And it would also be a shame (and a danger) to let a non-believer in when he should be locked out! And the very same points could be made about church discipline resulting in exclusion or excommunication. The keys that Christ has given to the church through Peter are powerful keys. Christ says, “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). The elders of the church do not hold the keys alone. No, one key belongs to the elders. The elders have the key of authority. And the other key belongs to the members. The members have the key of liberty, that is to say, the power and freedom to appoint officers, and to agree or disagree with the elders in the reception and removal of members from the church of Jesus Christ. Again I say, we all better know what the church is and who its members are to be.    

Who are the members of the church to be? “All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.” (1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22)