Calvin on Church Government: Part Nine

Note: This is the ninth in this series from Calvin on church government. Here Calvin outlines his view of the office of deacon.

The deacons:

The care of the poor was committed to deacons, of whom two classes are mentioned by Paul in the Epistle to the Romans, “He that giveth, let him do it with simplicity;” “he that showeth mercy, with cheerfulness” (Rom. 12:8). As it is certain that he is here speaking of public offices of the Church, there must have been two distinct classes. If I mistake not, he in the former clause designates deacons, who administered alms; in the latter, those who had devoted themselves to the care of the poor and the sick. Such were the widows of whom he makes mention in the Epistle to Timothy (1 Tim. 5:10). For there was no public office which women could discharge save that of devoting themselves to the service of the poor. If we admit this (and it certainly ought to be admitted), there will be two classes of deacons, the one serving the Church by administering the affairs of the poor; the other, by taking care of the poor themselves. For although the term διακονία has a more extensive meaning, Scripture specially gives the name of deacons to those whom the Church appoints to dispense alms, and take care of the poor, constituting them as it were stewards of the public treasury of the poor. Their origin, institution, and office, is described by Luke (Acts 6:3). When a murmuring arose among the Greeks, because in the administration of the poor their widows were neglected, the apostles, excusing themselves that they were unable to discharge both offices, to preach the word and serve tables, requested the multitude to elect seven men of good report, to whom the office might be committed. Such deacons as the Apostolic Church had, it becomes us to have after her example.

Analysis: Calvin sees two distinct "classes" among deacons, based on his interpretation of Romans 12:8. The first division would be those who administer the distribution of alms to the poor. The second would be those who care directly for the needs of the poor. Calvin's comments also indicate that he would see some women serving in this second division (cf. the widows of 1 Tim 5:9-10).

Calvin on Church Government: Part Eight

Note: This is the eighth in our series on Calvin’s views on church government (taken from the Institutes, Book IV, Chapter III).

The designation of ministers of the Word: presbyters

In giving the name of bishops, presbyters, and pastors, indiscriminately to those who govern churches, I have done it on the authority of Scripture, which uses the words as synonymous. To all who discharge the ministry of the word it gives the name of bishops. Thus Paul, after enjoining Titus to ordain elders in every city, immediately adds, "A bishop must be blameless," &c. (1 Tim 1:5, 7). So in another place he salutes several bishops in one church (Phil 1:1). And in the Acts, the elders of Ephesus, whom he is said to have called together, he, in the course of his address, designates as bishops (Acts 20:17, 28).

Here it is to be observed, that we have hitherto enumerated those offices only which consist in the ministry of the word; nor does Paul make mention of any others in the passage which we have quoted from the fourth chapter of the Epistle to the Ephesians. But in the Epistle to the Romans, and the First Epistle to the Corinthians, he enumerates other offices, as powers, gifts of healing, interpretation, government, care of the poor (Rom 12:7; 1 Cor 12:28).

As to those which were temporary, I say nothing, for it is not worth while to dwell upon them. But there are two of perpetual duration—viz. government and care of the poor. By these governors I understand seniors selected from the people to unite with the bishops in pronouncing censures and exercising discipline. For this is the only meaning which can be given to the passage, "He that ruleth with diligence" (Rom 12:8). From the beginning, therefore, each church had its senate [ Latin, "senatum."—French, "conseil ou consistoire;"—council or consistory], composed of pious, grave, and venerable men, in whom was lodged the power of correcting faults. Of this power we shall afterwards speak. Moreover, experience shows that this arrangement was not confined to one age, and therefore we are to regard the office of government as necessary for all ages.

Analysis: Calvin here lays out a threefold view of office. Calvin says that the ministers of the Word are referred to in the NT synonymously as bishops, presbyters (elders), or pastors. Drawing on Romans 12:7 and 1 Corinthians 12:28, however, he also argues for two other offices: (1) governors (ruling elders) who join with the bishops to form a senate or consistory and (2) those who serve the poor (deacons).

Pilgrim Loses His Burden

Note: In yesterday's sermon on Romans 6:5-14, I made reference to the scene in Bunyan's Pilgrim's Progress when Christian loses his burden as he gazes at the cross. Here is Bunyan's scene:

Now I saw in my dream, that the highway up which Christian was to go, was fenced on either side with a wall, and that wall was called Salvation. Up this way, therefore, did burdened Christian run, but not without great difficulty, because of the load on his back.

He ran thus till he came at a place somewhat ascending; and upon that place stood a cross, and a little below, in the bottom, a sepulchre. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.

Then was Christian glad and lightsome, and said with a merry heart, "He hath given me rest by his sorrow, and life by his death." Then he stood still a while, to look and wonder; for it was very surprising to him that the sight of the cross should thus ease him of his burden. He looked, therefore, and looked again, even till the springs that were in his head sent the waters down his cheeks. Now as he stood looking and weeping, behold, three Shining Ones came to him, and saluted him with, "Peace be to thee." So the first said to him, "Thy sins be forgiven thee,"; the second stripped him of his rags, and clothed him with change of raiment; the third also set a mark on his forehead, and gave him a roll with a seal upon it, which he bid him look on as he ran, and that he should give it in at the celestial gate: so they went their way. Then Christian gave three leaps for joy, and went on singing,

"Thus far did I come laden with my sin,
Nor could aught ease the grief that I was in,
Till I came hither. What a place is this!
Must here be the beginning of my bliss?
Must here the burden fall from off my back?
Must here the strings that bound it to me crack?
Blest cross! blest sepulchre! blest rather be
The Man that there was put to shame for me!"

Calvin on Church Government: Part Seven

Note: Part Seven in this series from Calvin's Institutes (Book IV; chapter III) on government and officers.

The pastor is bound to his church

While we assign a church to each pastor, we deny not that he who is fixed to one church may assist other churches, whether any disturbance has occurred which requires his presence, or his advice is asked on some doubtful matter. But because that policy is necessary to maintain the peace of the Church, each has his proper duty assigned, lest all should become disorderly, run up and down without any certain vocation, flock together promiscuously to one spot, and capriciously leave the churches vacant, being more solicitous for their own convenience than for the edification of the Church. This arrangement ought, as far as possible, to be commonly observed, that every one, content with his own limits, may not encroach on another’s province. Nor is this a human invention. It is an ordinance of God. For we read that Paul and Barnabas appointed presbyters over each of the churches of Lystra, Antioch, and Iconium (Acts 14:23); and Paul himself enjoins Titus to ordain presbyters in every town (Tit. 1:5). In like manner, he mentions the bishops of the Philippians, and Archippus, the bishop of the Colossians (Phil. 1:1; Col. 4:17). And in the Acts we have his celebrated address to the presbyters of the Church of Ephesus (Acts 20:28). Let every one, then, who undertakes the government and care of one church, know that he is bound by this law of divine vocation, not that he is astricted to the soil (as lawyers speak), that is, enslaved, and, as it were, fixed, as to be unable to move a foot if public utility so require, and the thing is done duly and in order; but he who has been called to one place ought not to think of removing, nor seek to be set free when he deems it for his own advantage. Again, if it is expedient for any one to be transferred to another place, he ought not to attempt it of his own private motive, but to wait for public authority.

Analysis: Calvin does not see the minister as a free-lancer but as one duly bound to serve a single congregation. He points to NT example of presbyters being assigned to each church. He challenges: "but he who has been called to one place ought not to think of removing, nor seek to be set free when he deems it for his own advantage."

Calvin on Church Government: Part Six

Note: Part 6 in this ongoing series from Calvin's Institutes on church government and officers:

When our Lord sent forth the apostles, he gave them a commission (as has been lately said) to preach the Gospel, and baptise those who believed for the remission of sins. He had previously commanded that they should distribute the sacred symbols of his body and blood after his example (Mt. 28:19; Luke 22:19). Such is the sacred, inviolable, and perpetual law, enjoined on those who succeed to the place of the apostles,—they receive a commission to preach the Gospel and administer the sacraments. Whence we infer that those who neglect both of these falsely pretend to the office of apostles. But what shall we say of pastors? Paul speaks not of himself only but of all pastors, when he says, “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God” (I Cor. 4:1). Again, in another passage, he describes a bishop as one “holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and convince the gainsayers” (Tit. 1:9). From these and similar passages which everywhere occur, we may infer that the two principal parts of the office of pastors are to preach the Gospel and administer the sacraments. But the method of teaching consists not merely in public addresses, it extends also to private admonitions. Thus Paul takes the Ephesians to witness, “I kept back nothing that was profitable to you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” A little after he says, “Remember, that, for the space of three years, I ceased not to warn every one night and day with tears” (Acts 20:20, 31). Our present purpose, however, is not to enumerate the separate qualities of a good pastor, but only to indicate what those profess who call themselves pastors—viz. that in presiding over the Church they have not an indolent dignity, but must train the people to true piety by the doctrine of Christ, administer the sacred mysteries, preserve and exercise right discipline. To those who are set as watchmen in the Church the Lord declares, “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezek. 3:18). What Paul says of himself is applicable to all pastors: “For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me if I preach not the Gospel” (1 Cor. 4:16).

Analysis: Calvin takes more time to draw the spiritual connection between the work of the apostles and that of pastors. The "two principle parts" of the office of pastor is "to preach the Gospel and administer the sacraments." They are held accountable to God for the plain preaching of the Gospel lest they be found, in the end, to have "blood on their hands."

Mbewe blog on Evangelical Forum

I just noticed today that Conrad Mbewe has done a blog post on conferences in which he has recently spoken, including the Evangelical Forum. He writes:

On 23rd September I left for the USA where, apart from preaching in a number of churches, I preached at two conferences. The first was the Evangelical Forum in Virginia, which took place over the weekend of 26th September. It was hosted at the Jefferson Park Baptist Church (Pastor Jeff Riddle) in Charlottesville. I had the pleasure of preaching together with Dr Derek Thomas, whose writing ministry had already enriched my life. I handled the topics “The Sovereignty of God and the Love of God” and “Does Calvinism kill Evangelism?” Dr Thomas handled the more difficult subjects: “Is God the Author of Sin?” and “Double Predestination: Biblical or Heretical.” Apart from the warm friendship of Jeff Riddle and his family, and the most edifying experience of sitting under the ministry of Dr Thomas, I had the joy of spending quality time with Byron Glaspy, a young African American who is aspiring for the Christian ministry and is presently an intern at Jefferson Park Baptist Church.

JTR

Sermon of the Week: John Piper reflects on the time when 230 people left his church

A friend recently told me about this John Piper message preached on September 3, 2008 in which he relates an account of a time of conflict that occurred earlier in his ministry at Bethlehem Baptist Church (listen especially to minutes 2:00 to 5:00).

Piper explains how in 1993 (after he had been at the church for 13 years) he overheard an inappropriate phone message between a male and female staff member. He says,

For six weeks it was hellish in our church. I would not back down….

They denied it, and the church almost blew to pieces, because I was being accused of finding-fault with a staff member with whom I had worked for ten years. A very serious fault. I mean there was no way to restore this. Even if I’m wrong, there’s no way of restoring this. This was horrible.

He then shares how the staff member eventually confessed his sin but concludes:

The upshot was that 230 people left our church. Those were very dark days, days in which I could not preach, because the people were so angry with me. This is never clean. You’re never vindicated in a situation like this. This is always ugly no matter if you’re right or not. It doesn’t really matter. And so 230 people left our church. We didn’t grow for three years. It was flat. It was sorrowful, and surviving was all we could do. Just keep our noses above the water.

Even John Piper had people leave his church in discontent. This is a reminder that the ministry is often, if not always, filled with both peculiar joys and hardships (see 2 Tim 4:2).

JTR

Calvin on Church Government: Part Five

Note: Here is part 5 in this series from Calvin's Institutes, Book IV, Chapter III.

Temporary and permanent offices

We now understand what offices in the government of the Church were temporary, and what offices were instituted to be of perpetual duration. But if we class evangelists with apostles, we shall have two like offices in a manner corresponding to each other. For the same resemblance which our teachers have to the ancient prophets pastors have to the apostles. The prophetical office was more excellent in respect of the special gift of revelation which accompanied it, but the office of teachers was almost of the same nature, and had altogether the same end. In like manner, the twelve, whom the Lord chose to publish the new preaching of the Gospel to the world (Luke 6:13), excelled others in rank and dignity. For although, from the nature of the case, and etymology of the word, all ecclesiastical officers may be properly called apostles, because they are all sent by the Lord and are his messengers, yet as it was of great importance that a sure attestation should be given to the mission of those who delivered a new and extraordinary message, it was right that the twelve (to the number of whom Paul was afterwards added) should be distinguished from others by a peculiar title. The same name, indeed, is given by Paul to Andronicus and Junia, who, he says, were “of note among the apostles” (Rom. 16:7); but when he would speak properly, he confines the term to that primary order. And this is the common use of Scripture. Still pastors (except that each has the government of a particular church assigned to him) have the same function as apostles. The nature of this function let us now see still more clearly.

Analysis: Calvin draws a parallel between the temporary and permanent offices. The offices of Apostle and Evangelist are parallel to the role of the Pastor. The office of Prophet is parallel to that of Teacher.

Calvin on Church Government: Part Four

Note: This is part four in this series of excerpts from Calvin's Institutes (Book IV; Chapter III) in which the great Refomer lays out his views on Biblical church government and offices.

Those who preside over the government of the Church, according to the institution of Christ, are named by Paul, first, Apostles; secondly, Prophets; thirdly, Evangelists; fourthly, Pastors; and, lastly, Teachers (Eph 4:11). Of these, only the two last have an ordinary office in the Church. The Lord raised up the other three at the beginning of his kingdom, and still occasionally raises them up when the necessity of the times requires.

The nature of the apostolic function is clear from the command, "Go ye into all the world, and preach the Gospel to every creature" (Mark 16:15). No fixed limits are given them, but the whole world is assigned to be reduced under the obedience of Christ, that by spreading the Gospel as widely as they could, they might everywhere erect his kingdom. Accordingly, Paul, when he would approve his apostleship, does not say that he had acquired some one city for Christ, but had propagated the Gospel far and wide—had not built on another man’s foundation, but planted churches where the name of his Lord was unheard. The apostles, therefore, were sent forth to bring back the world from its revolt to the true obedience of God, and everywhere establish his kingdom by the preaching of the Gospel; or, if you choose, they were like the first architects of the Church, to lay its foundations throughout the world.

By Prophets, he means not all interpreters of the divine will, but those who excelled by special revelation; none such now exist, or they are less manifest.

By Evangelists, I mean those who, while inferior in rank to the apostles, were next them in office, and even acted as their substitutes. Such were Luke, Timothy, Titus, and the like; perhaps, also, the seventy disciples whom our Saviour appointed in the second place to the apostles (Luke 10:1).

According to this interpretation, which appears to me consonant both to the words and the meaning of Paul, those three functions were not instituted in the Church to be perpetual, but only to endure so long as churches were to be formed where none previously existed, or at least where churches were to be transferred from Moses to Christ; although I deny not, that afterward God occasionally raised up Apostles, or at least Evangelists, in their stead, as has been done in our time. For such were needed to bring back the Church from the revolt of Antichrist. The office I nevertheless call extraordinary, because it has no place in churches duly constituted.

Next come Pastors and Teachers, with whom the Church never can dispense, and between whom, I think, there is this difference, that teachers preside not over discipline, or the administration of the sacraments, or admonitions, or exhortations, but the interpretation of Scripture only, in order that pure and sound doctrine may be maintained among believers. But all these are embraced in the pastoral office.

Analysis: Here Calvin discusses five Biblical offices: Apostles, Prophets, Evangelists, Pastors, and Teachers. Of these, the first three were foundational and extraordinary while only the last two are an "ordinary office in the Church."

Though he generally believes the first three offices have ceased, Calvin notes that the Lord "still occasionally raises them up when the necessity of the times requires." Later he adds, "God occasionally raised up Apostles, or at least Evangelists, in their stead, as has been done in our time. For such were needed to bring back the Church from the revolt of Antichrist. The office I nevertheless call extraordinary, because it has no place in churches duly constituted." He apparently, then, views those used to initiate the Protestant Reformation (McNeill adds here that Calvin is "referring chiefly to Luther whom he elsewhere often praises.") as modern day "Evangelists." Calvin does not fit neatly here into the non-cessationist mode.

The Apostles were "the first Architects of the Church" who laid its foundation.

The Prophets were those who received "special revelation."

The Evangelists were apostolic associates like Luke, Timothy, and Titus.

Teachers are those who hold the key of doctrine but not rule; whereas, Pastors hold both the keys of doctrine and rule. With these offices the church "can never dispense."

JTR

Life in Spiritually Cold New England

There was an AP article a few days ago titled, "Evangelists Target Spiritually Cold New England." It even got picked up in the Saturday edition of the Daily Progress.

The article notes the present difficult spiritual climate of New England:

In a Gallup poll this year, all six New England states were in the Top 10 least religious in the country, with Vermont, New Hampshire, Maine and Massachusetts claiming the top four spots. New England's religious apathy has developed over decades, but it's striking where the Pilgrims landed seeking religious freedom and the great 18th-century preacher Jonathan Edwards helped spark the First Great Awakening. Stately churches near town centers all over the region are reminders of the central importance religion once held. Massachusetts, Rhode Island and Connecticut do host the nation's heaviest concentration of Catholics, but those numbers have dropped substantially.

In 1990, 50 percent of New England residents identified themselves as Catholic; by 2008, it dropped to 36 percent following the clergy sex abuse scandal in Boston, according to American Religious Identification Survey 2008. Several groups trying to re-ignite New England's faith are theologically conservative, such as the Southern Baptists, Presbyterian Church in America and the Conservative Baptists' Mission Northeast. They say a reason for the region's hollowed-out faith is a pervasive theology that departs from traditional Biblical interpretation on issues such as the divinity of Jesus, the exclusivity of Christianity as a path to salvation and homosexuality.

One of the churches highlighted in the article is a new church plant, Redeemer Fellowship outside Boston, which JPBC offers support through our Missions Direct giving.

JTR

Sermon of the Week: MacArthur on "Black Tuesday"

A friend recently sent me this link to a 9 Marks audio interview with John MacArthur on his four decade long ministry in his church. Along the way, MacArthur discusses various "mutinies" he experienced in the course of his tenure including one he calls "Black Tuesday." Here's the link (listen especially to minutes 6:00 to 12:00).

At one point, MacArthur tells Dever:

You’ve been a pastor long enough to know that there’s a lot of pain in the ministry.

When you stay in the same place for a long time, you see all your weaknesses reflected back to you.

But I’ve learned to embrace the suffering, to embrace the criticism, to embrace the failure, and to embrace the pain, as probably the most productive work of God in my life….

There is a sense in which the best things that have ever happened to me were the mutinies that have occurred in my church, the disappointments, the criticisms, the misrepresentations.

I go back to what is often called at Grace Church, "Black Tuesday." Probably 7-8 years into the ministry, the church is expanding and flourishing and everything is going great. Then the entire staff mutinies. There was somebody orchestrating the entire thing.

I walked into a staff meeting one day, and I said, "I want to tell you guys how much I love you and how much I appreciate you… I just want to thank you for your friendship." To which one replied, speaking for all, "If you think we’re your friends, you’ve got another thing coming buddy!"

A mutiny broke out in that moment. I was shocked… I was devastated…

It tore me up. I was in tears. I was in grief. I didn’t know what I was going to do.

There have been two or three other times when I would have left Grace Church, but I didn’t have an invitation…. The net effect has been to deepen and strengthen the ministry.

All the struggles…a father coming to me and saying, "My son’s been dead for nine months, and you came when he died and I haven’t heard a word from you since. Do you care?"

You go through things in life…

The hardest thing for me to go through is when I am accused of misrepresenting the Lord or truth…. I won’t defend myself, but…when someone says I teach something I don’t teach, I feel I need to correct that.

To know that someone like MacArthur went through discouraging times in his pastorate should give comfort to all of us with more ordinary abilities.

JTR

Calvin on Church Government: Part Three

Note: Here is the third in our series from the Institutes on Calvin's views on church government.

The prestige of the preaching office in Scripture.

Accordingly, I have observed above, that God has repeatedly commended its dignity by the titles which he has bestowed upon it, in order that we might hold it in the highest estimation, as among the most excellent of our blessings. He declares, that in raising up teachers, he confers a special benefit on men, when he bids his prophet exclaim, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace” (Isa. 52:7); when he calls the apostles the light of the world and the salt of the earth (Mt. 5:13, 14). Nor could the office be more highly eulogised than when he said, “He that heareth you heareth me; and he that despiseth you despiseth me” (Luke 10:16). But the most striking passage of all is that in the Second Epistle to the Corinthians, where Paul treats as it were professedly of this question. He contends, that there is nothing in the Church more noble and glorious than the ministry of the Gospel, seeing it is the administration of the Spirit of righteousness and eternal life (2 Cor 4:6; 3:9). These and similar passages should have the effect of preventing [i.e., preparing] that method of governing and maintaining the Church by ministers, a method which the Lord has ratified for ever, from seeming worthless in our eyes, and at length becoming obsolete by contempt. [McNeil offers this more contemporary translation of the previous sentence: "The purport of these and like passages is that the mode of governing and keeping the church through ministers (a mode established by the Lord forever) may not be ill esteemed among us and through contempt fall out of use"].

How very necessary it is, he has declared not only by words but also by examples. When he was pleased to shed the light of his truth in greater effulgence on Cornelius, he sent an angel from heaven to despatch Peter to him (Acts 10:3). When he was pleased to call Paul to the knowledge of himself, and ingraft him into the Church, he does not address him with his own voice, but sends him to a man from whom he may both obtain the doctrine of salvation and the sanctification of baptism (Acts 9:6-20). If it was not by mere accident that the angel, who is the interpreter of God, abstains from declaring the will of God, and orders a man to be called to declare it; that Christ, the only Master of believers, commits Paul to the teaching of a man, that Paul whom he had determined to carry into the third heaven, and honour with a wondrous revelation of things that could not be spoken (2 Cor. 12:2), who will presume to despise or disregard as superfluous that ministry, whose utility God has been pleased to attest by such evidence?

Analysis: For Calvin, teachers are given as "a special benefit on men." He emphasizes, in particular, their duty of preaching. The "governing and keeping" of the church is "through ministers." These are men especially called to declare the gospel.

Calvin on Church Government: Part Two

This is the second in our series from Calvin's Institutes (Book Four; Chapter Three) on church government.

2. The significance of the ministry for the church:

By these words [see the previous reference to Ephesians 4:8, 10-16 in part one] he shows that the ministry of men, which God employs in governing the Church, is a principal bond by which believers are kept together in one body. He also intimates, that the Church cannot be kept safe, unless supported by those guards to which the Lord has been pleased to commit its safety. Christ “ascended up far above all heavens, that he might fill all things” (Eph. 4:10). The mode of filling is this: By the ministers to whom he has committed this office, and given grace to discharge it, he dispenses and distributes his gifts to the Church, and thus exhibits himself as in a manner actually present by exerting the energy of his Spirit in this his institution, so as to prevent it from being vain or fruitless. In this way, the renewal of the saints is accomplished, and the body of Christ is edified; in this way we grow up in all things unto Him who is the Head, and unite with one another; in this way we are all brought into the unity of Christ, provided prophecy flourishes among us, provided we receive his apostles, and despise not the doctrine which is administered to us. Whoever, therefore, studies to abolish this order and kind of government of which we speak, or disparages it as of minor importance, plots the devastation, or rather the ruin and destruction, of the Church. For neither are the light and heat of the sun, nor meat and drink, so necessary to sustain and cherish the present life, as is the apostolical and pastoral office to preserve a Church in the earth.

Analysis: Calvin rejects any "Anabaptist" notion that scriptural offices be done away with. He argues for a distinct role for "ministers" committed with the office of teaching and edifying the body (see Eph 4:10-12). He warns against those who attempt to "abolish this order."

JTR

Calvin on Church Government: Part One

Note: This begins a new series from John Calvin on the question of church government and officers. In our day many evangelicals are embracing Calvinistic soteriology, but fewer are asking what the Reformation meant for church government. Calvin addresses this issue in Book Four ["The Holy Catholic Church" or "The External Means or Aids By Which God Invites Us Into The Society of Christ And Holds Us Therein"] of the Institutes and chapter 3 ["The Doctors and Ministers of the Church, Their Election and Office"].

Here is section one, which the McNeill ed. heads, "Why does God need men’s service?"

We are now to speak of the order in which the Lord has been pleased that his Church should be governed. For though it is right that he alone should rule and reign in the Church, that he should preside and be conspicuous in it, and that its government should be exercised and administered solely by his word; yet as he does not dwell among us in visible presence, so as to declare his will to us by his own lips, he in this (as we have said) uses the ministry of men, by making them, as it were, his substitutes [ Latin, "quasi vicariam operam."—French, "les faisans comme ses lieutenans;"]—not by transferring his right and honour to them, but only doing his own work by their lips, just as an artificer uses a tool for any purpose.

What I have previously expounded (chap. 1 sec. 5) I am again forced to repeat. God might have acted, in this respect, by himself, without any aid or instrument, or might even have done it by angels; but there are several reasons why he rather chooses to employ men [ See on this subject August. de Doctrina Christiana, Lib. 1].

First, in this way he declares his condescension towards us, employing men to perform the function of his ambassadors in the world, to be the interpreters of his secret will; in short, to represent his own person. Thus he shows by experience that it is not to no purpose he calls us his temples, since by man’s mouth he gives responses to men as from a sanctuary.

Secondly, it forms a most excellent and useful training to humility, when he accustoms us to obey his word though preached by men like ourselves, or, it may be, our inferiors in worth. Did he himself speak from heaven, it were no wonder if his sacred oracles were received by all ears and minds reverently and without delay. For who would not dread his present power? who would not fall prostrate at the first view of his great majesty? who would not be overpowered by that immeasurable splendour? But when a feeble man, sprung from the dust, speaks in the name of God, we give the best proof of our piety and obedience, by listening with docility to his servant, though not in any respect our superior. Accordingly, he hides the treasure of his heavenly wisdom in frail earthen vessels (2 Cor 4:7), that he may have a more certain proof of the estimation in which it is held by us.

Moreover, nothing was fitter to cherish mutual charity than to bind men together by this tie, appointing one of them as a pastor to teach the others who are enjoined to be disciples, and receive the common doctrine from a single mouth. For did every man suffice for himself, and stand in no need of another’s aid (such is the pride of the human intellect), each would despise all others, and be in his turn despised. The Lord, therefore, has astricted his Church to what he foresaw would be the strongest bond of unity when he deposited the doctrine of eternal life and salvation with men, that by their hands he might communicate it to others. To this Paul had respect when he wrote to the Ephesians, "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Eph 4:14-16).

Analysis: Calvin marvels at God’s good design to employ mere men as his ambassadors. How better to train us in humility? Nothing better binds men together in "mutual charity" than to appoint "one of them as a pastor to teach the others who are enjoined to be disciples, and receive the common doctrine from a single mouth."

JTR

Sola Scriptura versus "Solo" Scriptura

Last Sunday evening I did a message on "The Dangers of Private Interpretation" in which I shared some reflections from Keith Mathison's book The Shape of Sola Scriptura (Canon Press, 2001) in which he distinguishes the Reformation concept of sola scriptura from the modern evangelical view of "solo" scriptura.

A friend sent me a link to this article by Mathison in the March/April 2007 issue of Modern Reformation in which he summarizes the content of his book. Those interested in the topic will profit from reading the article.

JTR

Scougal on The Obedience of Christ

"For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous" (Romans 5:19).

The Puritan Henry Scougal reflects on the obedience of Christ in The Life of God in the Soul of Man:

He endured the sharpest of all afflictions and extremest miseries that ever were inflicted on any mortal, without repining thought or discontented word; for though he was far from a stupid insensibility, or a fantastic or stoical obstinacy, and had as quick a sense of pain as other men, and the deepest apprehension of what he was to suffer in his soul, as his "bloody sweat and sore amazement" which he professed do abundantly declare, yet did he entirely submit himself to that severe dispensation of Providence, and willingly acquiesce in it (p. 51).

May the Lord help us as we learn in the school of Christ to be obedient during times of suffering.

Grace and peace, Pastor Jeff Riddle

Note: Evangel article 10.13.09

Sermon of the Week: Interview with Conrad Mbewe

I sat down last Monday and recorded an interview with Conrad Mbewe that I have now posted on JPBC's sermonaudio site. I hope to do some similar interviews in the future when we have other guest ministers at JPBC. I am tentatively calling this interview series "Word Magazine." In the interview with Pastor Mbewe we covered topics like views of the American church, preparation for the ministry, and Pastoral leadership in conflict.

JTR

Exposition of Jude: Part 18 of 25

Note: This is a series of occasional verse by verse expositions of Jude. An archive of this and past commentaries may be found under the label "Jude Exposition" below.

Jude 1:18 how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.

In v. 17 Jude urged his readers to listen to "the apostles of our Lord Jesus Christ." It was this select group of men who had warned the believers to beware of "mockers" who would appear in the "last time" (v. 18). The apostles likely warned believers about such things in their preaching and teaching ministry. They also shared such things in their inspired writing ministry. Matthew recorded the warning from Jesus himself in the first Gospel: "for false Christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect" (Matt 24:24). Paul warned against the deceit of "the man of sin" and "the son of perdition" (2 Thess 2:3). John, likewise, notes that "many antichrists have come, by which we know that it is the last hour" (1 John 2:18).

In v. 18 Jude refers to such men as "mockers." Mockery involves the expression of insult or contempt through impertinent imitation. These false teachers would deride or make fun of the Christian proclamation. The clearest example of this apostolic warning is found in 2 Peter 3:3-4. Peter warned of "scoffers" who would come "in the last days, walking according to their own lusts" (v. 3) and who would make sport of the Christian teaching of Christ’s second coming. These men would ask, "‘Where is the promise of His coming?’ For since the fathers fell asleep, all things continue as they were from the beginning of creation." The delay, Peter says, is not the result of God’s "slackness," but because God is "longsuffering toward us, not willing that any should perish but that all should come to repentance" (2 Peter 3:9).

Jude acknowledges that this is the "last time." By this he means this present gospel age, the intermediate time between Christ’s first coming and his second. The false teachers mock God by walking "according to their own ungodly lusts." They do not believe that the Lord will one day come to judge the living and the dead. Thus, at the time of his coming they will be like the foolish virgins who were shut out of the wedding feat and who heard the Master say to them, "Assuredly, I say to you, I do not know you" (Matthew 25:12).

Again, Jude is urging the faithful to resist the inroads of false teachers and to cling to the teaching of the legitimate apostles. We should especially beware those who mock cardinal Christian doctrines like the second coming of Christ. This little book of Jude is part of the very means God has provided for our perseverance in the faith!

Reflection:

• What warnings did the apostles give about false teachers?
• Do you see the fulfillment of the apostles’ prophecy in men who mock the Christian faith today?
• How would you answer a skeptic who asks why Christians still believe that Christ will return one day even when so many years have now passed by?

JTR

Scougal on Christ's Constant Devotion

Christ's Constant Devotion

"And when He had sent them away, He departed to the mountain to pray" (Mark 6:46).

Last Sunday I mentioned that I have been reading Henry Scougal’s little devotional classic, The Life of God in the Soul of Man. Scougal was one of those men who lived his life well, even though he did not his live life long. He died June 13, 1678 when he was not yet twenty-eight years old.

In the first part of The Life of God in the Soul of Man, Scougal reflects on the life and example of Christ. Here is one his reflections on Christ’s prayer life:

Another instance of his love to God was, his delight in conversing with him by prayer, which made him frequently retire himself from the world, and with great devotion and pleasure spend whole nights in that heavenly exercise, though he had no sins to confess, and but few secular interests to pray for; which alas!, are almost the only things that are wont to drive us to our devotions; nay, we may say his whole life was a kind of prayer; a constant course of communion with God: if the sacrifice was not always offering, yet was the fire alive: nor was ever the blessed Jesus surprised with that dullness, or tepidity of spirit, which we must many times wrestle with, before we can be fit for the exercise of devotion.

May we also learn from Christ how to make our lives one of constant prayer.

Grace and peace, Pastor Jeff Riddle

Note: I am writing this morning (Wednesday) from Blacksburg, Virginia where I am traveling with Pastor Conrad Mbewe. Last night, he spoke to a group of students at the Graduate Life Center at Virginia Tech at an event sponsored by Ekklesia Church, a sister SBCV congregation. Pray for God to use that message to speak to the hearts of those who received it.

Note: Evangel article 10.7.09.

Was Saul Converted?

Notes from last night's teaching at JPBC:

Was Saul Converted?

JPBC October 4, 2009

Jeff Riddle

King Saul is one of the most tragic figures in the Scriptures. Today we are asking, "Was Saul converted?" This question assumes that there were Old Testament saints.

Three possible answers:

1. He was never converted. He was out.
2. He was converted, but he lived a weak and ineffective life. He was in.
3. He apostatized. He was in and out.

I. A brief overview of Saul’s life:

The account of King Saul is told primarily in 1 Samuel (his story is summarized in 1 Chronicles in only a few chapters, 8-10). In 1 Samuel 8 the people ask Samuel for a king. The Lord explains to Samuel that they are not rejecting the prophet but the Lord himself (8:7).

Saul seems to come out of central casting to play the role of king. He comes from a good family, is handsome, and tall (9:1-2).

There are signs of trouble, however, when Saul is proclaimed king at Mizpah. Saul is found hiding in the luggage (see 10:20-24).

Things start well, as he rescues the city of Jabesh Gilead from the Ammonites and he is made king at Gilgal (11:15). In Samuel’s speech at his coronation a stirring challenge is given (12:20-25).

The real trouble begins for Saul in chapter 13 with an unlawful sacrifice (13:8-14). This is a common theme in the time of the kings (cf. Jeroboam’s actions in 1 Kings 13:33).

This also begins with rivalry with David who will take Saul’s place. Saul makes a rash oath but breaks it (14:24-27; 45). He disobeys God’s direct command to utterly destroy the Amalekites (15:3, 9, 13-14, 22, 33).

Saul is troubled by a distressing spirit (16:14). He is jealous of David and casts a spear at him in anger (18:8-12). David marries Saul’s daughter Michal, but is still persecuted and narrowly escapes capture (19:9-12).

One of the worst acts of Saul is the murder of the priests of Nob who gave David bread (21).

Another spiritual lowpoint is Saul’s consultation with the "witch of Endor" (28:7, 15-18).
Finally, Saul’s life ends at Mount Gilboa. This is the Old Testament Hamlet. Saul falls on his own sword and dies along with his three sons (31:4, 6). His body is then desecrated (v. 9-10).

II. The positive evidence:

1. Saul is a member of the OT people of God. He is from the tribe of Benjamin. Doesn’t this make him part of the OT church?

2. Saul is chosen to be Israel’s first king. Would God allow a non-believer to be the first king?

3. Saul is promised by Samuel that he will be "turned into another man" (see a1 Sam 10:6). And we are told in 10:9 "that God gave him another heart." Does this refer to conversion?

4. Saul is among the prophets of God. God’s Spirit comes upon him and he prophesies (see 10:10-12; 19:23-24).

5. David defends Saul as "the Lord’s anointed" (2 Sam 1:14) and praises his life in "the Song of the Bow" (vv. 19, 23).

6. Can we not see Saul as a deeply flawed man? A brand plucked from the burning (Zech 3:2). Cf. Jude 1:23: "but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh." Calvin wrote, "there remains in a regenerate man a smoldering cinder of evil" (Institutes, vol. I, p. 602).

III. The negative side:

1. Just because Saul was part of the Old Testament people of God, this does not mean that he was converted. The Old Testament people of God are a mixed multitude. Korah, Dathan, and Abiram rebel against Moses in Numbers 16 and are swallowed up by the earth. Romans 9:6: "For they are not all Israel who are of Israel." See also Romans 2:28-29. You can be a Hebrew ethnically and not be among the elect.

2. God is willing to let unregenerate Israelites rule over his people. An example would be Ahab (see 1 Kgs 17:30-33). Also, we have no promises given to Saul as are given to David and Solomon (cf. 1 Sam 6: 12-16).

3. We need not read the references to Saul’s heart being changed or him being turned into a new man in evangelical terms. It might merely mean that God is shaping him for particular purposes. He uses unregenerate as well as regenerate men to accomplish his purposes. Cf.: Isaiah 10:15: "Shall the ax boast itself against him who chops with it? Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, Or as if a staff could lift up, as if it were not wood!"

4. God uses unregenerate prophets. The clearest example is Balaam in Numbers 22-24. Balaam is condemned in the NT for prophesying out fo greed (2 Pet 2:15; Jude 1:11).

5. Similarly, David might have been anointed as king and was therefore deserving of respect, but this does not mean he is saved. Paul respects the authority of the corrupt high priest in Acts 23:2-5.

6. Do we have any sure evidence of Saul’s conversion? Any real fruit. Consider the evaluation of the Chronicler:

1 Chronicles 10:13 So Saul died for his unfaithfulness which he had committed against the LORD, because he did not keep the word of the LORD, and also because he consulted a medium for guidance. 14 But he did not inquire of the LORD; therefore He killed him, and turned the kingdom over to David the son of Jesse.

Consider also Saul’s complete absence from the NT, especially in Hebrews 11 where even men like Samson are rehabilitated in light of God’s grace (see 11:32-33).

IV. Conclusions:

Review our three possibilities above. We can narrow our options to 1 or 2. We must reject option 3, because it does not agree with the analogy of Scripture (cf. John 10:28-29).

How do we know if anyone is converted?

We do not know. God alone is the Judge of our hearts. In the end, all we know is that everyone will praise God for his justice. We will know that he has done right.

The story of Saul should make us tremble and make us want to make our calling and election sure (2 Peter 1:10).

Finally, note that in God’s providence the greatest human evangelist in the human church would begin life with the name of Saul. In Philippians 3:5 Paul proudly declares himself to be "of the tribe of Benjamin, a Hebrew of Hebrews." The name of Saul is vindicated in Paul.