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A Powerful Witness

24-February-20 by Pastor Larry Wilson

Francis Schaeffer proposed two simple (but profound) ways we Christians can display a powerful witness to the world:

One, “When I have failed to love my Christian brother, I go to him and say, ‘I’m sorry.’ That is first. It may seem a letdown — that the first thing we speak of should be so simple. But if you think it is easy, you have never tried to practice it. …”

Two, “There must also be open forgiveness. And though it’s hard to say ‘I’m sorry,’ it’s even harder to forgive. The Bible, however, makes plain that the world must observe a forgiving spirit in the midst of God’s people. …”

“[Does the world] observe that we say ‘I’m sorry,’ and do they observe a forgiving heart? Let me repeat: Our love will not be perfect, but it must be substantial enough for the world to be able to observe it, or it does not fit into the structure of John 13 and 17.

“And if the world does not observe this among true Christians, the world has a right to make the two awful judgements which these verses indicate: that we are not Christians, and that Christ was not sent by the Father.”

~ Francis A. Schaeffer, “The Mark of the Christian,”
in The Church at the End of the Twentieth Century, pages 143–146.

Filed Under: Uncategorized

The Counter-cultural, Eloquent Testimony of Devoting the Lord’s Day To the Lord

21-February-18 by Pastor Larry Wilson

David Strain writes:

For a few people today, an hour or two on Sunday mornings is occupied with public worship, but for most people, the idea that Sunday is the Christian Sabbath – an entire day set apart for worship, rest, and ministry – is entirely novel. And yet, in an age of frenetic and unrelenting busyness, when technology allows us to stay plugged in to the world twenty-four-seven, when entertainment becomes the de facto purpose of so many lives, nothing could be more counter-cultural, nor bear more eloquent testimony to a Christian’s citizenship in another world, than a well-spent Lord’s Day.

Growing up in Scotland, I had a residual cultural awareness that Sunday was the Sabbath Day. Even my secular parents spent the day with the TV switched off, quietly reading and resting. Years later, I came to faith through the faithful witness of a Pentecostal friend, and I saw the Lord’s Day as nothing more than a needless imposition upon my Christian freedom, more reflective of old covenant convictions than new covenant joys.

When I went to college, however, that all changed. After worship every Sunday, church families would vie with one another to bring students and visitors into their homes for lunch. There we’d be invited to spend the afternoon enjoying a veritable banquet, returning to evening worship with them at day’s end. After lunch, the TV remained silent. Some dozed contentedly in an armchair. Others went for a walk. Some brought a Christian book to read. Often, lively discussion would spill over from the lunch table to fill the afternoon. Sometimes we’d gather around the piano and sing hymns together. Conversation ebbed and flowed, punctuated by gales of laughter and grunts (the Scottish equivalent of an “amen”) of affirmation at some helpful point or another. Well before I could ever articulate a clear theology of the Lord’s Day, I contracted the happy contagion of joyful Sabbath observance. Were there nothing to support a well-spent Lord’s Day but the practical benefits of it, I would still commend this day of rest as an excellent mechanism for promoting our spiritual best.

Not that the doctrine of the Sabbath is without scriptural warrant. Its origins are woven into the fabric of God’s own creative work at history’s dawn. The seventh-day Sabbath was established at the climax of the creation week (Gen. 2:1–3). God blessed the Sabbath day and consecrated it, so that it became a sign to our first parents of the eschatological rest into which Adam’s obedience would usher creation itself if he were to keep covenant with God. The persistence of a Sabbath day after Adam’s fall is a reminder of the grace of God, who continues to hold out to fallen humanity the offer of rest through faith in Jesus Christ (which is why both creation and redemption are urged as motives for Sabbath-keeping in Exodus 20:11 and Deuteronomy 5:15).

Part of the function of Mosaic law in the history of redemption was to act as a temporary paedagogos, a schoolmaster or tutor teaching God’s old covenant people of their need for a Saviour (Gal. 3:24–25). Thus, the Sabbath remained on Saturday, at the end of our weekly labours, a kind of enacted promise, offering Israel eternal rest should she perfectly obey the law. The persistence of the Sabbath, at the end of a week of imperfect obedience, was intended to teach Israel to look for a second Adam who would accomplish the ultimate exodus-redemption and obtain for his people the final Sabbath rest that the first Adam forfeited and our best works cannot now hope to secure.

And so when Jesus came, he obeyed and bled and died, keeping perfectly God’s law. The demands of the covenant of works were met in full. The representative of a new humanity won for all who believe what had been lost in Adam. On the first day of the week, the Father vindicated his obedient Son, declaring him to be righteous in his resurrection (Rom. 1:4; 1 Tim. 3:16). On Sunday, the day that light was made, the curse on Adam’s sin was undone (Gen. 2:17), death was abolished, and the light of the world brought life and immortality to light (2 Tim. 1:10). Now that “it is finished” (John 19:30), the Sabbath day comes no longer at the end of a week of work but at the beginning of it. The work by which the Sabbath rest is secured has been accomplished for us by Jesus. Now we rest in him and work in the strength his saving grace supplies (Heb. 3:7-4:10). A new creation has been inaugurated and a perfect exodus has occurred. We have been translated from the dominion of darkness into the kingdom of the Son of God’s love (Col. 1:13).

That’s why the church now meets on the first day of the week (John 20:19; Acts 20:7; 1 Cor. 16:2; Rev. 1:10). New creation and perfect redemption are the great realities that are ours already in Christ, and we celebrate them and enjoy them on the Christian Sabbath day. It is a gospel ordinance that is refreshing for us and glorifying to God.

from https://www.ligonier.org/learn/articles/well-spent-sabbath/

For more on the Lord’s Day, see:

  • A Sign of Hope
    by Richard B. Gaffin, Jr.
  • Why on Sunday?
    by O. Palmer Robertson
  • Proper Sabbath Observance: The Sojourner’s Sabbath
    by Herman C. Hoeksema

Filed Under: Uncategorized

Are Evening Worship Services a Matter of Personal Preference for God’s Children?

16-February-18 by Pastor Larry Wilson

William J. Vermeulen writes

Why God’s People Should Be Attending Evening Worship Services

  • BECAUSE GOD IS WORTHY!

God is eminently worthy and is not pleased when his worship is preempted by a choice of lesser things. There is no better way for God’s children to spend their time on the day he has chosen for us to “remember,” “observe” and “keep holy” than in the house of the Lord on the Lord’s Day, morning and evening.

  • BECAUSE OF THE TESTIMONY OF SCRIPTURE!

In Psalm 134 there is a call to worship and a benediction in the context of evening congregational services. The ministering Levites are encouraged in their all-night ministry in the temple as God’s people leave after the evening service. In 1 Chronicles 9:33 we’re told that there were musicians who played their instruments for worship both “day and night.” In 1 Chronicles 23:24-32 we’re given a description of the work of the Levites in worship. It says, “They were to stand every morning to thank and praise the Lord. Thy were to do the same in the evening.” In Acts 20:7 God’s people were worshipping and celebrating the Lord’s Supper late into the evening.

  • BECAUSE WE NEED IT!

Worship services accompanied by the preaching of the Word are a primary means of grace in which God ministers to the sincere heart a sanctifying work by the Holy Spirit. God’s people need and ought to have a hunger for all the grace and spiritual growth they can obtain!

  • BECAUSE OTHER BELIEVERS NEED US!

God calls his children to “encourage” one another, and our presence in all worship services is a major way in which we fulfil this obligation. The proof is found in the heartfelt discouragement of believers when they see others absenting themselves.

  • BECAUSE OF OUR NATURAL TENDENCY TO SUBSTITUTE OUR OWN DESIRES!

Attendance at evening services aids us in avoiding the temptations of things forbidden by the Lord to be done on his day of rest, such as work, buying and selling, and participation in sports (Isa. 58:13-14). These and other things are fine to do on the other six days, but not on the Lord’s Day. The result in the lives of those who attend only morning services is that for all intent and purposes the Lord’s Day for them is over at noon (adopting the curse of Roman Catholic tradition). And what follows is usually in direct disobedience of mandates for his creation ordinance.

  • BECAUSE OF THE DISASTROUS RESULTS OF VIOLATING GODS LAW!

When the doors of the sheepfold are closed, the sheep, who are so weak and prone to go in the error of their way, are scattered and left to fill God’s holy day on their own with their own ideas and inventions. The history of the church tells us this is disastrous. A half hour or so of weekly feeding from the Word of God—a tiny fraction of our waking hours—will not suffice for the needs of the hearts and minds of God’s people and maintain them in their need to walk in the truth (3 John 1:3-4). The Lord repeatedly pronounces curses on Lord’s Day violators (e.g., Ex. 31:13-17; Num. 15:32).

  • BECAUSE IT WAS MODELLED FOR US!

Worship services today are generally not much more than an hour and the preaching approximately thirty minutes. That is not very much time given to what the Lord calls his children to do on a full day he has set aside for their remembrance and worship of him and his granting them a special blessing. It is the “Lord’s Day”—from sunset to sunset—not just the morning. Our parents and grandparents, and the saints before them, knew it was necessary and delighted to be in morning and evening services. Do we need it any less? Or is there any excuse that our hearts fail to possess the spiritual desires they had? Were they at fault for their desire to be in God’s presence to enjoy and worship him for more than one hour a week, the One in whose presence they and we will soon be for all eternity? Were they not biblical in crying out with the Psalmist, “How lovely is your dwelling place, O Lord Almighty! My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God … Better is one day in your courts than a thousand elsewhere”? (Ps. 84:1-2, 10). “I rejoiced with those who said to me, ’Let us go to the house of the Lord’ ” (Ps. 122:1).

  • BECAUSE OF THE HISTORICAL TESTIMONY OF THE CHURCH!

We are a Reformation church in the Calvinistic tradition, and it has been the judgement of the spiritual leaders of the church since the days of John Calvin that God’s people are to be in worship at least twice on Sunday. Indeed, Calvin and many after him held worship services several times each Lord’s Day. And the preaching was not the truncated version with its anaemic diet so prevalent in many churches today. Even today, in parts of the world where there is an anti-Christian climate and it is more difficult to follow Christ, the hunger for God is so great that it is common for the Lord’s persecuted children to be in worship services for two to three hours twice a Sunday (Acts 20).

  • BECAUSE OF OUR NEED TO PREPARE FOR OUR ETERNAL VOCATION!

Scripture emphasises the importance of the day for our preparation for our eternal home in glory. Think about it—soon you will leave this life, and you never know when! “This life is nothing but a vestibule”—John Calvin. How well are you prepared to go into God’s presence? The Bible says heaven is our eternal “rest,” but it also tells us that we will serve the Lord Jesus Christ “both day and night in his temple.” How ready are you to serve in the heavenly sanctuary? It is God’s design that our presence in the earthly one prepare us for our heavenly worship and service.

  • BECAUSE OF THE SPIRITUAL NEEDS OF OUR WORLD!

Absence makes one a part of the broad spiritual decline of our day and the weakening of the church’s witness to the world. The more the church doors are closed the greater the devil’s victory to shut down the witness of Christ. What kind of a witness can we be when we gather for worship 1 in 168 hours a week?

  • BECAUSE WE SAID WE WANTED IT!

Members of many churches—both past and present—believing it to be of great importance, voted before the presence of God to call a minister with a stipulation that he was to lead two worship services, and prepare and deliver two sermons on the Lord’s day, and then absented themselves from evening services. God will not look lightly on those who lack a desire to be in his presence during set times of worship called by his elders (Heb. 13:17). Our obligation is to be there and respond appropriately “at all times of public worship appointed by the elders.” Such times are “not carelessly or wilfully to be neglected.”

  • BECAUSE OF THE PROMISED BENEFITS, REWARDS AND BLESSINGS OBTAINED THROUGH IT!
    • In Psalm 65:4
      • All the blessings and comforts of the everlasting New Covenant.
    • In Psalm 92:13-14
      • We will be like a fruitful tree planted by the Lord, bearing the fruit of devotion and good works, even in old age.
    • In Isaiah 56
      • God will give us a “memorial and a name” in his holy house that will not be removed.
      • God will bring us to his holy mountain and give us joy in his house of prayer.
      • Our sacrifices and offerings will be accepted.
    • In Isaiah 58
      • We will find great joy in the Lord.
      • God will cause us to “ride on the heights of the land” (a picture of a conqueror).
      • We will feast on the inheritance of the fathers of the faith.
    • In Matthew 18:20
      • The Lord is present administering special grace with a spiritual work through the Word by his Spirit with our spirits.
    • In Hebrews 10:25
      • We receive encouragement from fellow believers.
    • In Acts 20:32
      • We receive “the Word of his grace” which “builds us up” and gives us “an inheritance among all those who are sanctified.”

Sunday morning and evening services are times set aside by the Lord, who governs through his elders, in which we receive:

  • a foretaste of glory
  • feeding by him from the Word of God, preparing us more and more for our eternal home
  • encouragement by the Holy Spirit, God’s promises and God’s people
  • enjoyment of the formal fellowship of God’s people in worship and sacrament
  • finding joy in worship and singing and receiving God’s benediction

Considering all the above, who among God’s children should not delight in evening worship?

Filed Under: Uncategorized

Introduction to “the Reformed Faith”

13-February-18 by Pastor Larry Wilson

John Frame writes:

         In my heart, I wish there was no need for creeds or for the denominations that subscribe to them. Denominations are always to some extent the result of sin, of party spirit (see 1 Cor. 1–4). I wish that when someone asked me my religious affiliation, I could simply say “Christian,” and that when someone asked me my religious beliefs, I could simply say, “the Bible.”

         Unfortunately, such simple answers are no longer sufficient. All sorts of people today claim to be “Christians”, and even “Bible-believers”, who are actually far from the kingdom of Christ. Liberals, cultists, and new-age syncretists abound. When you visit a neighbour, inviting him to church, he has a right to know what you believe. If you tell him you are a Christian and believe the Bible, he has a right to ask the further question, “What do you (and your church) think the Bible teaches?” That is the question which creeds and confessions are designed to answer. A creed is simply a summary of an individual’s or church’s beliefs as to the teachings of Scripture. And surely there can be no objection to placing such a summary in writing for the convenience of members and inquirers.

         Confessions are not Scripture, and they should not be treated as infallible or as ultimately normative. Indeed, I believe it is important that in a church fellowship it be possible to revise the creeds. And for that purpose, it must also be possible for members and officers to dissent from the creed within some limits. Otherwise, practically speaking, the creed will be elevated to a position of authority equivalent to Scripture. A “strict” view of subscription in which ministers are never permitted to speak contrary to any detail of the creed might be seen as a way to protect the orthodoxy of the church. However, in my view, such a view is actually subversive of orthodoxy. The reason why is because it is subversive of biblical authority and sufficiency. Under such a form of subscription, Scripture is not given the freedom to reform the church according to God’s will.

         But creeds themselves are perfectly legitimate – not only for churches and individuals, but even for seminaries. For seminaries, too, need to be able to tell supporters, students, and prospective students what kind of doctrine is taught in the curriculum.

         The Reformed faith is a wonderful discovery for many Christians. I have heard many people testify that when they began to study Reformed theology, they saw for the first time that the Bible really made sense. In other forms of theology, there is a lot of artificial exegesis: implausible divisions of verses, rationalising “hard passages,” imposing extra-scriptural schemes on the text. Reformed theology seeks to take Scripture very naturally, as the authors (human and divine) evidently intended it to be taken. There are, of course, difficulties within the Reformed system as in others. But many people, when they begin to read the Bible under Reformed teaching, experience an enormous increase in comprehension and in confidence. The Word of God speaks to them in greater power and gives them a greater motivation toward holiness.

From https://www.monergism.com/introduction-reformed-faith

Filed Under: Uncategorized

Is God’s Law Your Friend or Your Foe?

08-February-18 by Pastor Larry Wilson

Do you see God’s law as your friend or as your foe? In an age where so much Christian teaching is saturated with moralism*, at first blush it seems refreshing to see a growing trend emphasising gospel over against law. Is this trend truly refreshing? Or is it possibly an unhealthy overreaction?

Notice, in 1 Timothy 1:8–11, that verse 8 insists “that the law is good, if one uses it lawfully”, while verse 11 stresses that this is “in accordance with the gospel.” In that light, consider three principles.

God’s law is good

First, God’s law is good: “we know that the law is good” (v. 8). When verse 9 follows by saying “that the law is not laid down for the just but for the lawless”, it does not say “the law” in the original; rather, it just says “law”. You see, it’s not talking about the whole Mosaic covenant with all its regulations. It’s talking about the moral core of all those regulations; it’s talking about what we call “the moral law.” Notice how verses 9–10 go on to more or less walk through the Ten Commandments.

How is God’s moral law good? In at least two ways. On the one hand, God’s law reflects God’s character. It shows us what the holy God is like. It reveals what is important to him. It defines righteousness. On the other hand, God’s law discloses God’s design for us. It shows us what we—who are made in God’s image—are supposed to be like. It shows us how to live most healthily and happily and harmoniously with our created purpose.

God’s law is to be used rightly

Second, 1 Timothy 1:8 says, “we know that the law is good, if one uses it lawfully.” There’s a lawful way to use God’s law.

Christian theologians have agreed that the lawful use of God’s moral law is mainly threefold—first, a “civil use” of God’s law as a curb to restrain evil in society; second, a “pedagogical use” of God’s law as a mirror to convict sinners of their guilt and drive them to Christ; and third, a “normative use” of God’s law as a guide to show believers how to live lives that express love to and bring pleasure to God.

Now then, when God says that the lawful use of the law is for the lawless (v. 9), of which of these “uses” is he speaking? Surely he includes the civil use of the moral law. God’s law acts as a curb to restrain the lawless.

But don’t these words also seem to apply to the second use? God’s law acts as a mirror to convict sinners of their guilt and drive them to Christ. When the rich young ruler, for example, asked Jesus, “What must I do to have eternal life?”, how did Jesus respond? Did he immediately tell him simply to trust him and be saved? No, he basically pointed him to the Ten Commandments. The rich young ruler needed to hear God’s diagnosis before he could see his need for God’s cure. He needed to grasp the bad news before he could appreciate the good news.

Moreover, these words also seem to embrace the third use. God’s law serves as a guide to show believers how to live lives that are pleasing to God. The law exposes and condemns sin; it causes sinners to flee to Jesus for forgiveness. But then, after they have fled to Jesus and have found forgiveness, it trains them to follow him by putting off sin and putting on righteousness. We believers still need God’s law because our remaining sin makes us prone to lawlessness.

The Heidelberg Catechism asks:

“No one in this life can obey the Ten Commandments perfectly: why then does God want them preached so pointedly?” (#115).

And then it gives this answer:

“First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness.

“Second, so that, while praying to God for the grace of the Holy Spirit, we may never stop striving to be renewed more and more after God’s image, until after this life we reach our goal: perfection.”

When it is used rightly, God’s law accords with God’s gospel

Third, the right use of God’s law harmonizes with the gospel: ““The law is good, if one uses it lawfully … in accordance with the gospel of the glory of the blessed God” (vv. 9, 11). When we lawfully use God’s law, it does not oppose the gospel; it accords with the gospel. God’s law and God’s gospel are not enemies; they are allies. Jerram Barrs explains why it is a pressing need for us to recover this fact for our day:

“We may be sure that where the law is not deeply taught and loved, there will be little appreciation of Christ and for his work; and there will be little transformation of life and genuine discipleship. It is only as we see the righteousness that characterizes God and that he desires in us, only as we understand the full requirements of the law, that we will be deeply convicted of sin and see our need of Christ’s love. The truth is that we need to delight in the law in our inmost being and to teach this delight to others. Only this love for the law will bring utter dependence on Christ and on his grace for both our justification and our sanctification.” [Delighting in the Law of the LORD (Crossway, 2013), pp. 181–182]

All the while that you seek to obey God’s laws and live the Christian life, keep remembering “the gospel of the glory of the blessed God.” Keep looking to Jesus: looking back to his finished work that has secured your free and full salvation; looking forward to his coming work when he returns to complete and perfect your salvation; and, in the meantime, looking up to his present, ongoing work by his Holy Spirit as he sanctifies you—Christianises you through and through—training you to say “No” to ungodliness and worldly passions, and to live a self-controlled, upright, and godly life in this present age (Titus 2:11–14).

Dr. Richard Gaffin offers a very helpful explanation of the relation of God’s law to the life of a believer:

“…apart from the gospel and outside of Christ the law is my enemy and condemns me. Why? Because God is my enemy and condemns me.

“But with the gospel and in Christ, united to him by faith, the law is no longer my enemy but my friend. Why? Because now God is no longer my enemy but my friend. And the law… reflects his own character; it reflects concerns inherent in his own person; and so it reflects what pleases him. Thus it now becomes my friendly guide for life in fellowship with God.” [By Faith, Not By Sight (Paternoster Press, 2006), p. 103 (slightly edited)].

Did you catch that? If God is your enemy, then his law is your enemy and it condemns you. But if God is your friend, then his law is your friend and it guides you.

You can’t call God’s law your friend unless you can call God your friend. So how do you become God’s friend? By receiving and resting in Jesus Christ as your Saviour. If you follow Jesus in faith, then God is reconciled to you and you are reconciled to him. God becomes your friend.

From then on, God’s law is also your friend. Why? Only because of Jesus Christ’s merits and mediation. Jesus has fulfilled all the law’s demands for you. Jesus has satisfied all the law’s curses for you. He reconciles you to God. And he regenerates and transforms you by his Holy Spirit. He makes you to become more and more like God. And the law is one of the tools he uses. That’s why the law is a friendly guide to you as a believer.

A habitual thief was converted. But the eighth commandment—“You shall not steal”—kept haunting him. Stealing had become such a deeply-ingrained habit for him that he constantly had to struggle not to fall back into his old life. And the commandment kept condemning his impulses: “You shall not steal.” It drove him to despair. But one day, the commandment struck him in a fresh way. He realized that—since he was now a redeemed child of God with the Holy Spirit indwelling him—the commandment was no longer just a prohibition to him; it was at the same time a description of what the Lord was graciously causing him to become. It began to strike him as a promise: thanks to the grace of God in Christ, “you shall not steal.”

Is that how you see God’s law? God is so determined to restore you to his image that he causes all things to work together to that good end (Rom. 8:28–29). He has given you his law to guide you toward that good end. When you are sure that God is your friend by his grace in Jesus Christ, then you can also be sure that God’s law is your friend by his grace in Jesus Christ. “The law is good, if one uses it lawfully.”

=====================================================

The law of God is good and wise
and sets his will before our eyes,
shows us the way of righteousness,
and dooms to death when we transgress.

Its light of holiness imparts
the knowledge of our sinful hearts
that we may see our lost estate
and seek deliv’rance ere too late.

To those who help in Christ have found
and would in works of love abound
it shows what deeds are his delight
and should be done as good and right.

When men the offered help disdain
and wilfully in sin remain,
its terror in their ear resounds
and keeps their wickedness in bounds.

The law is good; but since the fall
its holiness condemns us all;
it dooms us for our sin to die
and has no power to justify.

To Jesus we for refuge flee,
who from the curse has set us free,
and humbly worship at his throne,
saved by his grace through faith alone.

~ Matthias Loy, 1863

=====================================================

* by “moralism,” I do not mean the pointed preaching of God’s Law
which, if my experience is any guide, is all too scarce.
I mean a predominance of “how-to” messages that
consist of “do’s” and “don’ts” to such a degree that
they omit or eclipse the message of salvation
by grace alone through faith alone in Christ alone
and thus seem to boil down mainly to self-help advice
or motivational messages.

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Recent Posts

  • A Powerful Witness
  • The Counter-cultural, Eloquent Testimony of Devoting the Lord’s Day To the Lord
  • Are Evening Worship Services a Matter of Personal Preference for God’s Children?
  • Introduction to “the Reformed Faith”
  • Is God’s Law Your Friend or Your Foe?
  • Medieval Mistakes in the Modern Church?
  • Five Important Things To Remember Each Sunday Morning
  • Toward Reformation and Revival in 2018
  • The Glory of Plodding
  • Anti-Santy Ranty
  • O Come, O Come, Emmanuel
  • Why Did God Become a Man?
  • REPLACEMENT Theology or INCLUSION Theology?
  • John Calvin’s “Table of Duties”
  • To Church, or Not To Church, That Is the Question
  • The Return of the Holy Spirit
  • Let’s Keep Our Sunday Evening Worship
  • Martin Luther’s “Royal Marriage”
  • Delighting in the Trinity
  • Never Read a Bible Verse

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