A Primer on Reformed Theology: part of the Introduction to Spiritual Leadership Conference

Reformed Theology

Master Handouts

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General Outline Part 1 - Doctrine of Revelation and God’s Being 1. The Knowledge of God and God  and Apologetics - How Could the Finite ever Know the Infinite? 2.  Who is God and Why Exactly Does That Matter? Doctrine of God, His Decrees, Providence, and Human Suffering

Part 2 - Doctrine of Creation and Anthropology 1.  What is this World World and  and How Does it Relate to God? - Creation 2.  Who is Man, Why Man, Why is He Here, Here, and “What have have you done?!”? - Humanity Humanity and sin

Part 3 - Doctrine of Redemption - How does God save man?

1. Redemption Accomplished - once-for-all,  unrepeatable;  unrepeatable; OUTSIDE us - historia salutis salutis 1. Eterna Eternall Decr Decrees ees,, “Cov “Covena enant nt of Redemption” 2. Christ Christ our our Medi Mediato atorr - the the Firs Firstt Coming Coming 1. Pers Person on of Chri Christ st 2. Work ork of of Chr Chris istt 1. Chri Christ st’’s Life Life and and Dea Death th Substitutionary Atonement 1. Justi ustifi ficati cation on 2. Chri Christ st’’s Resu Resurr rrec ecti tion on 3. Christ Christ’’s Ascen Ascensio sion/ n/ Pent Penteco ecost st

2. Redemption Applied - based on once-for-all acts; continually applied; IN us -  ordo salutis 1. Effect Effectual ual Callin Calling, g, Rege Regener nerati ation, on, Conversion - New Nature 2. Christ Christ our our Medi Mediato atorr Now Now, United United to to him 1. Mean eans of Grace ace 1. Church 2. Priv Privat atee Disc Discip ipli line ness 3. Assurance 1. Saving Saving repent repentanc ancee and and savin saving g faith faith  4. Sanctification 1. Sancti Sanctifyi fying ng Fait Faith h and and Repen Repentan tance ce 2. Good Good Work Works/ s/ The The Law/ Law/ Freedo Freedom/ m/ Perseverance 3. Callin Calling g and and the Three Three Sphere Spheress 5. Glo Glorifi rificatio ation n

Reformed Theology

Master Handouts

 Westminster  Westminster Confession Confession of Faith, by chapter and topic topic Chapter 1: Of the Holy Scripture Chapter 2: Of God, and of the Holy Trinity Chapter 3: Of God's Eternal Decree Chapter 4: Of Creation Chapter 5: Of Providence Chapter 6: Of the Fall of Man, of Sin, and of the Punishment Thereof  Chapter 7: Of God's Covenant with Man Chapter 8: Of Christ the Mediator Chapter 9: Of Free Will Chapter 10: Of Effectual Calling Chapter 11: Of Justification Chapter 12: Of Adoption Chapter 13: Of Sanctification Chapter 14: Of Saving Faith Chapter 15: Of Repentance unto Life Chapter 16: Of Good Works Chapter 17: Of the Perseverance of the Saints Chapter 18: Of the Assurance of Grace and Salvation Chapter 19: Of the Law of God Chapter 20: Of Christian Liberty and Liberty of Conscience Conscience Chapter 21: Of Religious Worship and the Sabbath Day Chapter 22: Of Lawful Oaths and Vows Chapter 23: Of the Civil Magistrate Chapter 24: Of Marriage and Divorce Chapter 25: Of the Church Chapter 26: Of the Communion of Saints Chapter 27: Of the Sacraments Chapter 28: Of Baptism Chapter 29: Of the Lord's Supper Chapter 30: Of Church Censures Chapter 31: Of Synods and Councils Chapter 32: Of the State of Men after Death, and of the Resurrection Resurrection of the Dead Chapter 33: Of the Last Judgment

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Reformed Theology

Master Handouts

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TULIP Five Doctrines of Grace Summary of the Canons of Dort, 1619, in response to the Five Arminian Remonstrants Total Depravity Depravity - the sin in humans after the fall impacts the entire person, not just parts of it. There is no  part that is good, good, yet it does not  mean  mean that we are as bad as we can possibly be. Unconditional Election Election - election is not based on anything inside the person, but on God Limited Atonement - Christ’s - Christ’s substitutionary death was a substitute only for the elect, for those who end up  being saved. Christ Christ did not die for for the sins of the damned (see handout above on “Salvation is of of the Lord”). Not everyone is saved. Irresistible Grace - God’s grace, through effectual calling and regeneration is a gift that does not fail. Perseverance erseverance of the Saints - once saved, always saved. God will not let you go!

TULIP Revisited - “FAITH” Fallen Humanity  A dopted dopted by God Intentional Atonement Transformed by the Holy Spirit Held by God

Five “Solas” Major basis for the Reformation Sola Scriptura - Scripture alone is our only rule of faith and practice (rather than Scripture, tradition, Church councils, private revelations, etc.) Sola Fidei - we are saved through through faith alone, alone, rather than faith+ Sola Gratia - we are saved through faith alone by grace alone - salvation is entirely a gift of God Sola Christus - our access to God is through Christ alone, who is the one priest needed for all believers (rather than an intermediary like another human priest, sacrament or church) Sola Deo Gloria - to God alone be all glory and honor (rather than any credit being given to the Church as an agent in salvation)

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Spiritual Leadership Conference Christ Presbyterian Church, New Haven 2014 Primer on Reformed Confessional Theology Prologomena: The Purpose of Theology - Why Should we think so hard at all??  A) To Discern the God of the Gospel from all the others gods around us us - there are no uninterpreted uninterpreted facts, so we have to know what interpretation and worldview goes into our mindset, the mindset of our culture and churches. - “We are frequently told that we are living in a secular, pluralist society in which Christianity, Christianity, along with other faiths and ideologies, has the freedom to exist and express itself, but in which it cannot claim to be the faith of the nation. The two key  words are ‘secular' ‘secular' and ‘pluralist'. ‘pluralist'. Let us take the second second first. In what sense are we a  pluralist society? Only in respect respect of what are called ‘beliefs' and ‘values'. In respect of what are called ‘facts' we are not. If we have a disagreement about beliefs and  values, we may discuss discuss it but in the end we accept the the fact that beliefs and and values differ; we live in a pluralist society. But if there is a disagreement about what are called ‘facts' we proceed differently. We argue, carry out tests, go on arguing until we agree.  We do not not take it as an opportunity opportunity to celebrate celebrate the blessings blessings of pluralism. pluralism.... We  We do not not ask whether the belief is true, but whether the believer is sincere in holding the  belief. On the other hand, hand, it does not occur to us to ask whether a person is sincere sincere in his or her belief about physics; we ask whether the belief is correct." correct." - Lesslie Pluralist Society Newbigin , The Gospel in a Pluralist - Without theology, "we become aimless drifters who come from nowhere special and have no divinely given destiny but are free to write our own individual scripts  from the meaningless combinations combinations of endless choice. choice. In our day, the script is sold to us with persuasive advertising that promises health, wealth, and happiness here and now. Our daily experience is flooded with images of the successful person and the life story that we could have if we purchase the appropriate props. Even "God," "Jesus," and spirituality have their place, as long as they are merely tools or resources for our self-making and self-transformation. self -transformation.""- Michael Horton, The Christian Faith B) To Learn the Grammar of Faith - theology and doctrine merely summarize God's accomplishments accomplishments throughout biblical history - Educational Stages of Grammar, Logic and Rhetoric C) To Know God - Having our minds transformed (Rom. 12) "It would be odd if we told our spouse or other loved ones that we wanted to spend time with  them and experience experience their fellowship fellowship regularly regularly but did not want to know anything about them - their characteristics accomplishments, accomplishments, personal histories, like and dislikes, and plans for the future." - Horton Theology informs an all-encompassing "wisdom", to shape every aspect of reality.  What is the beginning beginning of wisdom? wisdom? D) To Pray, Worship, Live and "Call Upon the name of the Lord"

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- “There is no contrast between theory and practice or "deeds and creeds" because our  theology is informed informed by our our practice in the Church's Church's ordinances ordinances and our practice is informed by our theology. Jesus Christ came not merely as a teacher of Truth, but as  the Truth Truth Himself! Compared to the the Greek concept concept of philosophical philosophical knowledge, knowledge, "the  biblical idea is to have have the reality of something something practically practically interwoven interwoven with the inner inner experience of life. Hence 'to know' can stand in the biblical idiom for 'to love,' 'to single out in love.' Because God desires to be known after this fashion, he has caused his revelation to take place in the milieu of the historical life of a people. The circle of revelation is not a school, but a 'covenant'. To speak of revelation as an 'education' of humanity is a rationalistic and utterly unscriptural way of speaking. All that God disclosed of himself has come in response to the practical religious needs of his people as these emerged in the course of history." - We must get God's name right!   - "[it is] not merely the theoretical theoretical affair of scholars in an ivory tower but is a matter of life and death. We must know who God is, who we are, and what the covenantal stipulations and sanctions are under which we relate to this God, as well as what the history of God's works in judgment and deliverance is." Horton E) To Become a Disciple "Doctrine severed from practice is dead; practice severed from doctrine is just another form of self-salvation and self-improvement. A disciple of Christ is a student of theology. Although the  biblical concept concept of discipleship surely means means more than study study,, it does not mean mean less." - Horton F) To Praise God -  the purpose of everything! everything! Rom. 11 is a guide guide for us all "Without knowing the dramatic plot and its doctrinal significance, our doxology becomes unfocused. Our praise lacks not only depth but even its rationale: For what exactly are we  praising God? God? Are we responding responding to God's God's character and and works, or merely merely expressing expressing ourselves? . . . Sound doctrine fuels worship." - Horton

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Our Family Tree  Framing Question - so if we’re to follow all the right uses of Scripture, creeds, interpretive methods, etc.  from last week, what do we come up with? What exactly is is our consensus?  Answer?! Reformed Theology, Theology, based largely largely on Westminster Westminster Confession of Faith (33 articles)

Where does our family come from?? 1st Century: Cornerstone Cornerstone of Christ upon the foundation of the Apostles (Eph.2:20) 5th Century: Century: Augustine vs. Pelagius Pelagianism rejected rejected at Synod of Carthage in A.D. 418. It was again rejected at Council of Ephesus in A.D. 431. Late 15-16th Century: Century: Luther/Calvin vs. Rome Martin Luther (1484-1546) John Calvin (1509-1564) Institutes of Christian Religion Heinrich Bullinger (1504-1575), Theodore Beza (1519-1605) and John Knox (1514-1572) Late 16th Century: Century: Calvinism vs. Arminianism Synod of Dort in A.D. 1618-1619 * See Handout on TULIP, FAITH, and the Five Solas

Compared to Other Christian Families Classic Protestant vs. Modernist Protestant •  Miracles vs. Naturalism: We do believe in an "open system" universe such that salvation is rooted in miraculous works of redemption in history. Among other things: • a. Historic resurrection of Christ Miracles •  b. Historic Miracles wherein Christ is both divine and human • c. Historic miraculous conception wherein criticism •  Infallibility and Inerrancy of Scriptures vs. Modern criticism • Supernatural Conversion vs. Moralism : super-natural Conversion Conversion through repentance repentance and Faith by the • Personal and super-natural regeneration of the Holy Spirit (one must be “born again”, either gradually or “abruptly.”) •  Atonement Gospel vs. Social Gospel  Universality of All Religions •  Exclusivity of Christ vs. Universality Evangelical Reformed vs. Evangelical Armenian/Pelagian Armenian/Pelagian • Salvation by sovereign grace of God vs. God’s grace and human cooperation: • Logical order of salvation events: Election, effectual calling (regeneration), conversion conversion (repentance and faith), Justification, adoption, sanctification, assurance, perseverance, glorification. cooperation… • Predestination Vs. Foreknowledge and human cooperation…

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Confessional Driven vs. Strategy Driven • Confessional • Para-church church vs. Denominational Church-- may vary on Philosophy of Ministry as per different different gifts and target ministry, ministry, will agree on beliefs. • Stress Inter-denominational cooperation vs. Non-denominational cooperation Sacramentalist vs. Memorialist

(Presbyterian/Episcopalian/ (Presbyterian/Episcopalian/Methodist/Co Methodist/Congregationalis ngregationalistt vs. Baptist/Community/”Bible”) • Mediatorial Body of Christ vs. Association of Believers • Church is ‘Christology Applied” (prophet, priest, king) vs. Authorization •  An Apostolic succession (ordination) vs. • Sacramental Gospel vs. Rationalistic gospel • Covenant Theology vs. Individual Theology

 West vs. East

 Word/cognitive based based spirituality vs. vs. “image” based based spirituality •  Word/cognitive • Original sin as per rebellion against God vs. original fall in that we “lost our way” • Therefore, a higher view of sin which requires a more radical and fundamental correction • Grace through Penal Substitution vs. Theosis unmerited atonement atonement from sin by the the historic work work of Christ and received received by •  A free unmerited faith alone vs. becoming like God. Ways we need East AND West  • Grace Mystical union in order to be complete in Christ (vs. forensic only) temple/communal spirituality spirituality •  A temple/communal

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 Part 1: Doctrine Doctrine of Revelation and God’ God’ss Being 1.1 - The Knowledge of God and Apologetics - How Could the Finite ever Know the Infinite? WCF 1: Of Holy Scripture

>>>How is the knowledge of God different from all other types of knowledge?<<< It must be God's initiative! Revelation - from the biblical terms 'to uncover', 'to strip away'. What do those definitions alone tell us about revelation?  WCF1.1 - "Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable (Rom 2:14-15; Rom 1:19-20; Ps 19:1-4; Rom 1:32-2:1); yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation (John 17:3; 1 Cor 1:21; 1 Cor 2:13-14)." Belgic Confession 2 - The Means by Which We Know God - "We know him by two means: First,  by the creation, creation, preservation, preservation, and government government of the universe, universe, since that universe universe is before before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us  ponder the invisible invisible things of God: his eternal eternal power and his divinity divinity,, as the apostle Paul says says in Romans 1:20. All these things are enough to convict men and to leave them without excuse. Second, he makes himself known to us more openly by his holy and divine Word, as much as  we need in this life, life, for his glory and and for the salvation salvation of his own." Romans 1.18-25 - " For the wrath of God is revealed revealed from heaven against all ungodliness ungodliness and  unrighteousness of men, who by by their unrighteousness suppress suppress the truth. For what can be known known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and  divine nature, have been clearly perceived, ever since the the creation of the world, in the things that that have been  made. So they are without excuse. For although although they knew God, they did not honor him him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds  and animals and creeping things. Therefore Therefore God gave them up in the the lusts of their hearts to impurity, impurity, to the  dishonoring of their bodies among themselves, because they they exchanged the truth about God for for a lie and worshiped and served the creature rather than the Creator, Creator, who is blessed forever! Amen ."

Two Types of Revelation: General and Special General Revelation • What is it? How God reveals Himself through nature or natural reason. • Who has it? Everyone! • "Men cannot open their eyes without being compelled see him... He has engraved unmistakable marks  of his glory, so clear and so prominent that even unlettered and stupid stupid folk cannot plead plead the excuse of ignorance." - John Calvin Through Common Common Grace..... • What does it get right? Through • Certain general aspects about God

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• Penultimate knowledge and wisdom across all disciplines matter? Surprised Surprised by Common Common Ground! • Why should it matter? • No person, viewpoint, society is so utterly evil that it is pure evil. There is always hope for redemption, a glimmer of goodness, or worthy desire in the darkest of evils. • What does it get wrong? "slight, obscured, mingled with error, error, and besides is not valued highly... highly... The •  Revelation of God in nature is "slight, world is a concealment as well as a revelation of God (Rom. 1.20-3)." - Herman Bavinck

• Insufficient in itself for salvation • Condemns us - Because of sin, general revelation at its best can only condemn us. See Rom. 1.32a, 2.1, 2.12, 2.15-6. Note the similarities with the power of the law, law, that it reveals our need for a Savior. • Why should this matter? should not be surprised surprised at the depths depths of sin! Everyone Everyone apart from from God is always • We should starting from a fundamentally wrong position. general and special revelation differentiated differentiated in Scripture? Scripture? • Where do we see general "one in which wrath and and grace, punishment punishment and blessing, blessing, • After the Fall, our condition is "one  judgment and long-suffering long-suffering are mingled with with each other.... other.... God is continually continually manifesting His wrath and yet, by reason of His own good pleasure, is always again revealing His grace also." - Bavinck, 45 • Common Grace is God's preservation of the world, whereas Special Grace is God's saving revelation to Israel and the Church. This will come back at Church/State issues. • Everyone is always governed by and aware of God's general revelation, but a special  line emerges, emerges, from Seth to Noah, and then from from Abraham to Israel, to which God God reveals Himself in a redemptive redemptive fashion. • They're both grace, but "The great difference between this  speaking on God's part in the general revelation and that in His special revelation is that in the first God leaves it to man to find out His thoughts in the works of His hands, and that in the second He Himself gives direct expression to those thoughts and in this form offers them to the mind of man." - Bavinck, 65 dangers of either underestimating underestimating or overestimating common • What are some of the dangers  grace?

Implications of General Revelation How this relates to Science and Nature • "The book of revelation and the book of nature are both from God and will be found when both are adequately interpreted to coincide perfectly…. The one (revelation in the Bible) was designed and is admirably adapted to lay the foundation of an intelligent faith in Jehovah as the absolute Creator and the immediate former and providential ruler of all things. But it was not designed either to prevent or to take  the place of scientific interpretation of all existing phenomena and of all traces of the past history of the  world which God allows men to discover. discover. Apparent discrepancies in established established truths can have their ground only in perfect perfect knowledge. God requires us both to believe and to learn. He imposes upon us at  present the necessity of humility and patience." - AA Hodge

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• God had a much greater purpose for creation than to merely house some animals and  then destroy it once all are saved! saved! It is all meant to reveal to us the ways and nature of of God. Think of this through everything you do - job, school, work, sport, walking around. If done and understood rightly, it should all reveal and glorify God! • Quote from JE above the stairwell next to Yale’s JE dining hall- "I believe that the  whole universe, universe, heaven and earth, earth, air and seas,... be full full of images of divine divine things, as full as a language is of words; and that the multitude of those things that I have mentioned are but a very small part of what is really intended to be signified and typified by these  things: but that there there is room for for persons to be be learning more more and more of of this language and seeing more of that which is declared in it to the end of the world without discovering all." How this relates to Apologetics • Teleological and Cosmological arguments for the existence of God - they're not enough  to show us the real real God! • Is man or God the final court of appeal? Can we reason ourselves to faith? • "Sin will reveal itself in the field of knowledge in the fact that man makes himself the ultimate court of appeal in the matter of all interpretation... Man has declared his autonomy as over against God. When  we say that sin is ethical we do not mean, however, however, that sin involved only the will of man and not also his intellect. Sin involved every aspect aspect of man's personality. personality. All of man's reactions in every relation in  which God had set him are ethical and not merely intellectual; the intellectual itself is ethical." Cornelius van Til Confessional Approach: "Speculative Schemes and systems have their intrinsic interest, but • A Confessional none will do justice to what occurred through Christ until we view it from within Christ, from that  position in which a saving trust has placed us, a position created by the Holy Spirit in the presence presence of faith in accordance with that Word which the the Holy Spirit himself inspired. In Christology, Christology, then, we can only philosophize from faith, not to faith, and our thought must resonate with what Christ reveals himself to be through Scripture with the revealed purpose of his coming and not with the ways we might like to see him as modern people. This means that to understand Christ aright, we must also know something about our our own guilt. We must know know ourselves to be sinners. sinners. We must have hungered and thirsted after righteousness. righteousness. The New Testament, Testament, after all, was not written for the curious, for historians, or even for biblical scholars, but for those in all ages and cultures who want to  be forgiven and to know God." - David Wells, The Person of Christ  • "Christianity - in a word, the divinity of Jesus - seems probable to me. But there was a gap between  the probable and the proved. How was I to cross it? If I were to stake my whole life on the Risen Christ, I wanted proof. I wanted certainty. . . One day later there came the second intellectual  breakthrough: it was the rather chilling realization that I could not go back. . . the position was not as I had been comfortably thinking all these months, m erely a question of whether I was to accept the Messiah or not. It was a question of whether I was to accept Him - or reject Him! My G od! There  was a gap behind me too. . . Perhaps the leap to acceptance was a horrifying gamble - but what of the  leap to rejection? There might be no certainty that Christ was God - but by God, there was not certainty that He was not. . . I could not reject Jesus, so there was only one thing to do, once I had seen the gap behind me. I turned away from it and flung myself over the gap towards Jesus. . . I choose to believe in the Father, Son, and Holy Ghost - in Christ, my Lord and my God!" - S.  Vanauken  Vanauken

• The question is not around 'knowing' in general, but it completely depends upon the object of our knowledge, which in this case is God! And that changes everything! everything! • No one is ever neutral • Finding both the common and the uncommon ground

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be both a sympathetic sympathetic insider at times times as well as a critical critical outsider, outsider, • A Christian can be depending on the context and beliefs • The task of apologetics is discerning when and how to be either sympathetic or critical in the right moment, critically analyzing what are the assumptions that either Christianity affirms or wants to challenge: “  When we enter enter a culture, we should should be  looking for two two kinds of beliefs. beliefs. The first are what what I call ‘A’ ‘A’ beliefs, which are are beliefs  people already already hold that, because because of God’s God’s common grace, roughly roughly correspond correspond to some parts of biblical teaching...However, we will also find ‘B’ beliefs—what may be called ‘defeater’ beliefs—beliefs beliefs—beliefs of the culture that lead listeners to find some Christian doctrines implausible or overtly offensive. ‘B’ beliefs contradict Christian  truth directly at points we may call call ‘B’ doctrines…in doctrines…in Manhattan, what the Bible says about turning the other cheek is welcome (an ‘A’ belief), but what it says about sexuality is resisted (a ‘B’ belief). In the Middle East, we see the opposite—turning  the other cheek cheek seems unjust unjust and impractical, impractical, but biblical prohibitions prohibitions on sexuality sexuality make sense.” - Tim Keller Christ - are there people in the • The role of desires or affections in coming to know Christ  world who want  to  to know God, but to whom God refuses to make himself known? • See Matt. 13.13; Mark. 4 He • "They lack proofs, not because they are out of their reach, but because they will not use them; . . . He  that would seriously set upon the search of truth, ought in the first place to prepare prepare his mind with a  love of it. For he that loves it not, will not take much pains to get it; nor be much concerned when he misses. . . And one m ay truly say, that there are very few lovers of t ruth, for truth's sake, even amongst those who persuade themselves that they are so." - Locke "To know God does not consist of knowing a great deal about Him, but of this, rather, that we have • "To seen Him in the person Christ, that we have encountered Him on our life's way, and that in the experience of our soul we have come to know H is virtues, His righteousness and holiness, His compassion and His grace.... God is known in proportion to the extent that he is loved." - Bavinck

• The role of the Church in coming to know Christ • On conversion in the early church - "Pagan converts to t he [Christian] mainstream did not, for the most part, first understand the faith and t hen decide to become Christians; rather, the process was reversed: they first decided and then they understood. More precisely, they were first attracted by the Christian community and form of life. . . they submitted themselves to prolonged catechetical instruction in which they practiced new modes of behavior and learned the stories of Israel and their fulfillment in Christ. Only after they had acquired proficiency in the alien Christian language and form of life were they deemed able intelligently and responsibly to profess the faith, to be baptized." George Lindbeck, The Nature of Doctrine

best way to show people people Christ? • What's the best course, ultimately presuppose presupposess the work of the Holy Spirit, but we'll we'll • All of this, of course, get to that when we talk about effectual calling and conversion

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1.2 - Who is God and Why Exactly Does That Matter? Doctrine of God, His Decrees, Providence, and Human Suffering WCF 2: Of God and of the Holy Trinity WCF 3: Of God’s Eternal Decree WCF 5: Of Providence [this could also go below with Cr eation - why?]

 According to the creation story story,, who is God?  According to the cross, who who is God? Of God’s Being  WCF 2:1 - There is but one only,(a) living, and true God,(b) who is infinite in being and  perfection,(c)  perfection,(c) a most pure spirit,(d) spirit,(d) invisible,(e) invisible,(e) without body body,, parts,(f) or passions;(g) passions;(g) immutable,(h) immense,(i) eternal,(k) incomprehensible,(l) almighty,(m) most wise,(n) most holy,(o) most free,(p) most absolute;(q) working all things according to the counsel of his own immutable and most righteous will,(r) for his own glory;(s) most loving,(t) gracious, merciful,  long-suffering,  long-suffering, abundant in goodness goodness and truth, truth, forgiving iniquity iniquity,, transgression, transgression, and sin;(u)  the rewarder of of them that diligently diligently seek him;(w) him;(w) and withal, most most just, and terrible in his  judgments,(x)  judgments,(x) hating all sin,(y) and and who will by no means means clear the guilty guilty.(z) .(z) 8:4,6; Gal 3:20  (a)  Deut 6:4; 1 Cor 8:4,6; (b) 1 Thess 1:9; Jer 10:10  (c) Job 11:7-9; Job 26:14; Ps 139:6  (d) John 4:24  (e) 1 Tim 1:17; John 1:18  (f) Deut 4:15-16; John 4:24; Luke 24:39 (g) Acts 14:11,15  (h) Jas 1:17; Mal 3:6 

(i) 1 Kgs 8:27; Jer 23:23-24  (k) Ps 90:2; 1 Tim 1:17  (l) Ps 145:3; Rom 11:34  (m) Gen 17:1; Rev 4:8  (n) Rom 16:27  (o) Isa 6:3; Rev 4:8  (p) Ps 115:3; Isa 14:24  (q) Isa 45:5-6; Exod 3:14 

(r) Eph 1:11 (s) Prov 16:4; Rom 11:36; Rev 4:11 (t) 1 John 4:8; 1 John 4:16; John 3:16  (u) Exod 34:6-7  (w) Heb 11:6  (x) Neh 9:32-33; Heb 10:28-31 (y) Rom 1:18; Ps 5:5-6; Ps 11:5  (z) Exod 34:7; Nah 1:2-3,6 

 WCF 2.2 - God - God hath all life,(a) glory,(b) goodness,(c) blessedness,(d) in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made,(e) nor deriving any glory from them,(f) but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things;(g) and hath most sovereign dominion dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth.(h) pleaseth.(h) In his sight all things are open and manifest,(i) his knowledge is infinite, infallible, and independent upon the creature,(k) so as nothing is to him contingent, or uncertain.(l) uncertain.(l) He is most holy in all his counsels, in all his works, and in all his commands.(m) To him is due from angels and men, and every other creature, whatsoever  worship, service, service, or obedience obedience he is pleased pleased to require of of them.(n) (a) Jer 10:10; John 5:26  (b) Acts 7:2 (c) Ps 119:68  (d) 1 Tim 6:15; Rom 9:5  (e) Acts 17:24-25 

(f) Luke 17:10  (g) Rom 11:36  (h) Rev 4:11; Dan 4:25,35; 1 Tim 6:15  (i) Heb 4:13  (k) Rom 11:33-34; Ps 147:5 

(l) Acts 15:18; Ezek 11:5  (m) Ps 145:17; Rom 7:12 (n) Rev 5:12-14 

 WSC 4 - God is a Spirit,(g) infinite,(h) infinite,(h) eternal,(i) and unchangeable,(k) unchangeable,(k) in his being,(l) being,(l)  wisdom,(m) power,(n) power,(n) holiness,(o) holiness,(o) justice,(p) justice,(p) goodness,(q) goodness,(q) and truth.(r) (g) Deut 4:15-19; Luke 24:39; John 1:18; John 4:24; Acts 17:29 (h) 1 Kgs 8:27; Ps 139:7-10; Ps 145:3; Ps 147:5; Jer 23:24; Rom  11:33-36  (i) Deut 33:27; Ps 90:2; Ps 102:12,24-27; Rev 1:4,8 

(k) Ps 33:11; Mal 3:6; Heb 1:12; Heb 6:17-18; Heb 13:8; Jas 1:17  (l) Exod 3:14; Ps 115:2-3; 1 Tim 1:17; 1 Tim 6:15-16  (m) Ps 104:24; Rom 11:33-34; Heb 4:13; 1 John 3:20  (n) Gen 17:1; Ps 62:11; Jer 32:17; Matt 19:26; Rev 1:8 

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(o) Hab 1:13; 1 Pet 1:15-16; 1 John 3:3,5; Rev 15:4  (p) Gen 18:25; Exod 34:6-7; Deut 32:4; Ps 96:13; Rom 3:5,26 

(q) Ps 103:5; Ps 107:8; Matt 19:17; Rom 2:4  (r) Exod 34:6; Deut 32:4; Ps 86:15; Ps 117:2; Heb 6:18 

Notice: Notice: - how 2.2 is 2.1 applied. How so? Why is that important? - Sovereignty as the overriding assumption throughout - How does God relate to humans and vice versa? - How appropriate it is for this sort of a God to be jealous for His people. **Your **Your whole theology (and life!) will be determined how you understand and handle  WCF 2.1-2. Everything Everything that follows comes from these two sections. These are amazing sections to meditate upon! 

Trinity 3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost:(o) the Father is of none, neither  begotten, nor proceeding; proceeding; the Son is eternally eternally begotten of of the Father;(p) the the Holy Ghost eternally proceeding proceeding from the Father and the Son.(q) (o) Matt 3:16-17; Matt 28:19; 2 Cor 13:14; Eph 2:18  (p) John 1:14,18; Heb 1:2-3; Col 1:15 

(q) John 15:26; Gal 4:6 

[we’ll discuss this more when we treat the person of Christ. Think: Revealer, revelation, revealing]

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*** Excursus: Study of God’s Glory *** The importance of God’s glory is seen in the following outline: • God made the created world for his glory (Psalm 19:1ff). • God will heal the broken world with his glory (Isaiah 35:2). • God made us for his glory (Isaiah 43:7). • God saved us to praise his glory (Ephesians 1:12). • God does everything for his own glory. • When he judges, he does so for his own glory (Exodus 14:4). • When he shows mercy, he does so for his own glory (Isaiah 48:11) 1 Chronicles 16:23-36  What does it mean mean to glorify God? God? - About 3 main aspects  What is the difference difference between enjoying God God intrinsically and enjoying enjoying God God for what He can give us? John 17.1-26 1. What are are the main main things things the Father Father and the Son Son do for one one another another? ? Why? 2. What does Jesus Jesus do for his his follow followers? ers? Why? 3. Why Why did did God God cre creat atee us? us?

 Why is God commanding commanding us to glorify Him not  an  an act of an egomaniac who wants attention?  What happens when when we forget about about God's glory glory in the Christian Christian life? "I never noticed that all enjoyment spontaneously spontaneously overflows into praise. The world rings with  praise — lovers lovers praising their mistresses, mistresses, readers readers their favorite favorite poet, walkers walkers praising the countryside, countryside, players praising their favorite game… Men spontaneously praise whatever they  value, so they spontaneously spontaneously urge us to join them them in praising it: “Wasn’t “Wasn’t it glorious? Don’t Don’t you  think that magnificent?” magnificent?” Indeed Indeed we can’t help help doing it...because it...because praise not merely merely expresses expresses  but completes completes the enjoyment; enjoyment; it is its appointed appointed consummation." consummation." - CS Lewis "We are all starved for the glory of God, not self. No one goes to the Grand Canyon to increase self-esteem. Why do we go? Because there is greater healing for the soul in beholding splendor than there is in beholding self… The point is this: We were made to know and  treasure the glory glory of God above above all things; and when we trade that treasure treasure for images, images, everything is disordered. The sun of God’s glory was made to shine at the center of the solar system of our soul. And when it does, all the planets of our life are held in their proper orbit. But when the sun is displaced, everything flies apart. The healing of the soul begins by restoring the glory of God to its flaming, all-attracting place at the center." - John Piper ***

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Part 2 - Doctrine of Creation and Anthropology 2.1 - What is this World and How Does it Relate to God? - Creation WCF 4: Of Creation

1. Reading Scripture according to God's own purpose, not ours It is important to read Scripture in a way that tries to determine what Scriptures's Scriptures's own intent is in each passage. "To what purpose does God include this in His self-revelation to us? And to  what purpose does does He not?" Remembe Rememberr what Scripture is, a revelation about about GOD. Also, keep in mind our definition for biblical innerancy: Scripture is without error in all it intends to  say. If Scripture is an authority in our lives and churches, we have to make sure we are certain  what it binds us to and and what it does not (from (from the first first week, on things being explicit in Scripture, or known by "good and necessary inference"). One example - predestination in Ephesians 1. Paul teaches we're predestined with two main purposes in mind: to be in awe at how utterly gracious is our salvation; and, that we may be holy and blameless. NOT that  we may be lazy, we may know who and who is not elected, elected, etc. Those would be distortions, turning the Scripture's teaching into something it did not intend.

Understanding God's purpose in Scripture according to the  genre in which it is written: • Examples taken from Keller's "Creation, Evolution, and Christian Laypeople": Compare Exodus 14 - the narrative account of the exodus - with Exodus 15 - Moses' song in celebration of the exodus. In what sense are 15.6, 8-10 true? In what sense are they not true? See also Judges 4 vs. Judges 5 - Deborah's song mentions stars fighting, which isn't mentioned in the historical narrative, but it's not a contradiction if we understand the genre. Ps. 104.22 reads, "When the sun rises, t hey steal away and lie down in their dens." Does the sun rise?  What's the point of the psalm here?

2. Why is it important that God is Creator according to these two passages? Job 38.1-7ff. Job 38.1-7ff. [God answers Job] and Job's response is: " Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but  I will proceed no further further....I ....I know that you can do all things, and that no purpose of yours can be thwarted. 'Who is this that hides counsel without knowledge?' Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. 'Hear, 'Hear, and I will speak; I will question you, and you  make it known to me.' me.' I had heard of you by by the hearing of the ear, ear, but now my eye sees you; therefore I  despise myself, and repent repent in dust and ashes. " (Job 40:4, 5; 42:2-6) Psalms Psalms - for example, read Psalm 8: " O Lord, our Lord, how majestic is your name in all the  earth! You You have set your glory above above the heavens. Out Out of the mouth of babies babies and infants, you have  established strength because of your foes, to still the enemy and the avenger avenger. When I look at your heavens, heavens, the work of your fingers, the moon and the stars, which you have set s et in place, what is man that you are  mindful of him, and the son of man that you care care for him? Yet Yet you have made him a little lower than the  heavenly beings and crowned crowned him with glory and honor honor. You You have given him dominion dominion over the works of your  hands; you have put all things things under his feet, all sheep sheep and oxen, and also the beasts of the field, the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas. O Lord, our Lord, how  majestic is your name in all the earth!" See also Psalms 19, 29, 65, 104 & 139.  What are the main purposes purposes or repercussio repercussions ns in believing that God is Creator? Creator?

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 WCF 4.1 explains, "It "It pleased God God the Father, Father, Son, and Holy Ghost, Ghost, for the manifestation manifestation of  the glory of his his eternal power, power, wisdom, and goodness, goodness, in the beginning, to create, create, or make of of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good".

3. The Creation Account Itself 

Read Gen. 1-2.3 - as if you've never read it before, and as if you've never heard of any "evolution controversy". controversy". What strikes you? Is it written like a regular narrative? See bottom of p. 4 in Keller Historical Background among contemporary Canaanite Canaanite religions – 1. Universal Creator and Ruler - Aspects unique among over all; 2. Morals based in creation and 3. We are not divine or semi-gods Moses (?) when when Israel is in the wilderness, so he is defining their their nation o  Written by Moses and mission over against others – that is, not written by a philosopher or scientist abstractly o

“Each day of creation dismisses an additional cluster of deities. On the first day, the gods of  light and darkness are dismissed. On the second day, the gods of sky and sea. On the third day, earth gods and gods of vegetation. On the fourth day, sun, moon, and star gods. The fifth and sixth days take away any associations with divinity from the animal kingdom. And finally human existence, too, is emptied of any intrinsic human divinity – while at the same time  all  human beings, from the greatest to the least, and not just pharaohs, kings, and heroes, are granted a divine likeness.” - B. Waltke, An Old Testament Testament Theology

o

There are an interesting number of similarities with other contemporary contemporary creation narratives (like  Enuma Elish from Babylon), but also significant differences differences in theology  – this is to be expected, expected, since the biblical writers are are human and part of of their context  just as the non-biblical non-biblical ones could could discern naturally naturally some truth. truth. And yet, the divine divine inspiration is seen in the unique aspects of who God is. Think Romans 1 on the knowledge of God.

"Suzerain-vassal" treaty comparable to other - Covenant of Creation and Scripture as part of a "Suzerain-vassal"  treaties from 1st and 2nd Millennium Millennium BC: - This will be explained more next time, when we discuss anthropology and God's covenant with humanity - It's important to recognize now the aspects of a treaty because it shapes how we read  the whole account. account. A suzerain was was a lord or master master over a weaker weaker party, party, the vassal. When  these two parties parties entered into a treaty, treaty, it took the form that has been discovered discovered as similar similar to  that of the Pentateuch. Pentateuch. The form had had three main parts: parts: 1. preamble; 2. 2. stipulations; 3.  blessings and curses curses in relation relation to stipulations.  Preamble: would include the name and titles of the suzerain, as well as a historical  prologue on just how much the suzerain has done to protect and establish the vassal. Stipulations: what you are to do and not do (i.e. don't eat the tree of KGE)  Blessings and Curses: if..then.. (i.e. have life if obey or death if disobey)

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Thus, Gen. 1.1-2.3 should be read as the preamble of a treaty between God and man. Gen. 2.4 begins the stipulations and then blessings and curses. Temple - Eden as a Temple Represents heaven heaven or utopia – God walks there, its water supplied the whole earth o “Garden” simply means enclosed or protected area designed to produce food and o symbolizes blessing and well-being Set apart from the rest of creation as a unique place (v. 2.8), where humanity can enjoy o God o  Where humans are designed to live Temple – God God is uniquely present present here unlike unlike elsewhere elsewhere – He walks and talks talks there o  A Temple sanctity protected by cherubim (see Exod. 26.1-2, 2Chron. 3.7) • Solomon’s Temple is designed to reflect the Garden – God’s unique presence • (1Ki. 8) Paradise in Rev. 20-21 is a Temple, where God dwells with humanity • “Eden” means luxuriance – the garden as the supply of the world’s water and o symbolizes a land of bliss Tree of Life – source of immortality – it’s a good thing we couldn’t eat of it after the o Fall! Tree of the Knowledge of Good and Evil o -

God’s Work good God overcomes overcomes and and tames the darkness darkness to create a habitable o  A personal and good  world for His creatures creatures planned out and according according to God’s God’s design o  All very planned performed with ease, emphasizing emphasizing His might might and total control control o  All performed “Created” is unique to God – the verb is not used of humans, which would be “made” o Progress from “Kingdom/Form” to “King/Fill” “King/Fil l” o Day 1 - Light Day 4 - Lights • Day 2 - Firmament Day 5 - Inhabitants • - Sky - Fish • - Seas - Birds • Day 3 - Dry Land Day 6 - Land Animals • - Vegetation - Humanity • "Therefore if we are to read Gen. 1 right - it is a covenant theology concerning concerning the o kingdom of God - that under God there is appointed many 'servant-kings' who are  then to rule on God's God's behalf and for his glory!" glory!" - Preston Graham Graham These "Day-Frames" "Day-Frames" provide a structure and order to creation, but their exact length o (i.e. 24 hrs or more) is left ambiguous, and thus Scripture does not bind us either way  to a strict, literal 6-day 6-day creation.

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God’s Rest – 2.1-3  tired?? No! o  Was He tired?? Unique day: o Only day God blessed – done so because His ‘rest’ marks His completion •

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Has no Has no evening to evening to end it, symbolizing no death – thus we get a foretaste of the resurrection, of the world to come – Rev. 22.5!! (Isa. 60.19) "Resting" in this literary context also means He is seated on His throne after His work is complete, like a King, King, and now He reigns In the Ten commandments we see the command to imitate God in His rest; and Deut 5.12-15 writes that the Sabbath is a reminder of Israel’s release from slavery – thus, God’s creation has a liberating aspect, God’s controlling sovereignty frees us, as opposed to all those other myths where the god(s)' control is oppressive. •

o

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 4. Evolution - What's the the Problem? So far, nothing has been said for or against evolution. That fact alone is important! The whole  point of Gen. 1-2 1-2 as part of a treaty between God God and humanity was to show forth just just how great and sovereign is Yahweh!  American Christianity Christianity is unique in its hangup on evolution, evolution, and it really really stems from the cultural and historical trends that grew out of the Scopes trial in 1925. See handout on "Views Acceptable in the PCA" and Keller's article, "Creation, Evolution, and Christian Laypeople". Laypeople". Remember also, from our study of the knowledge of God, that there are two "books"  that tell us who God God is - Scripture and Nature (or Reason, Logic, Logic, etc.) - and they should not conflict! So if we think there is a conflict, our interpretation of one or the other is mistaken, not the book itself!  Non-negotiables (probably not as many as as we think!) according according to many places of Scripture, Scripture,  not just Gen. 1-2 1. Histor Historica icall work work of the Triu Triune ne God God 2. Ex Nihilo, or out of nothing - meaning nothing existed existed before before God's God's act of creation creation 3. Histor Historica icall Adam Adam as our our Covena Covenant nt Head Head  4. Historicity of Adam Adam and Eve  Aside from these these non-negotiables, non-negotiables, especially especially if we are to read read Gen. 1.1-2.3 as poetic with a different intent from that of a scientific textbook, there are many uncertainties on which Scripture is silent.  Beyond the grasp of of evolution - "Does the scientific theory of evolution include, not merely the idea that the living world has been produced by a process in which natural selection is the chief mechanism, but the vastly more ambitious idea that this process has been unsupervised, unplanned, unintended by God or any other intelligent agent? That hardly seems to be an appropriate part of an empirical scientific theory. It looks instead like a metaphysical or  theological add-on." add-on." - Alvin Plantinga Plantinga In other words, whatever we say about evolution, science itself cannot say - by its own standards! - that it is "random" or "unguided", but merely it seems that way to empirical science. Plantinga gave a talk at Yale a few years ago, where he takes it a step further and says  that if evolution is totally random, we we have no reason reason to trust the faculties faculties with which we use  to discover evolution evolution - reason, reason, science, etc. etc. - since they are themselves themselves products of of a random  process geared geared toward adaptability adaptability and survival, survival, not truth. Thus it collapses collapses under its own foundation. Evolution needs God to trust that its own tools can be trusted!

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Conclusion - what we say about evolution either way does NOT impact our view of biblical creation, God's existence, or the trustworthiness of Scripture!

*** Excursus: Acceptable Views on Creation in the PCA *** This is excerpted from a position paper put together by the PCA denomination as options, all of which are  understood to be within the bounds of Scripture and and the teaching of WCF. WCF. “Acceptable” means in the sense that an ordinand could believe any of these options and still not be considered as taking an exception to WCF.  A. The Calendar-Day Interpretation Interpretation • The Bible teaches that God created of nothing all things in six days, by which Moses meant six calendar days. This view is often called the literal view, the traditional view, or  the twenty-four-hour twenty-four-hour view view..  B. The ‘Day-Age’ interpretation interpretation • The ‘Day-Age’ interpretation of the creative days in Genesis 1 has taken various forms in its contemporary expressions, expressions, and those which have been held within conservative Reformed circles are outlined below and contain certain common features. • The ‘six days’ are understood in the same sense as in that day of Isaiah 11:10-11 -that is, as  periods of indefinite indefinite length and not necessarily necessarily of 24 hours hours duration. There There are other similar uses of the Hebrew word for day (yôm) in Scripture to support this view of  periods longer longer than 24 hours hours including that in the very context context of Genesis Genesis 2:4. Another argument for this approach is that the seventh day in Genesis 1 is not concluded with the  boundary phrase, phrase, and there was evening, and there there was morning morning as with the other other days, and therefore it continues, as indicated by Hebrews 4:1-11's quotation of Psalm 95:11. • The six days are taken as sequential, but as overlapping and merging into one another, much as an expression like the day of the Protestant Reformation Reformation might have only a  proximate meaning meaning and might might overlap with the day of the Renaissance. Renaissance. While exponents exponents of this view might be willing to concede a rough parallel between day one and day four, day two and day five, day three and day six, they would tend to deny that this is an intended parallel by Moses as author, as is commonly claimed in the Framework interpretation. • The Day-Age interpretation claims that the narrative of Genesis 1 is from the point of  view of the earth earth as being prepared prepared for the habitation habitation of man. In this context, the explanation of day four is often that the sun only became visible on that day, as atmospheric conditions conditions allowed the previous alternation of light and darkness to be  perceived from the earth to to have its source source from the position position of the previously previously created created sun and other heavenly bodies. However day four is understood, the point is made that only on that day is the diurnal cycle of days governed by the sun begun, so that it is difficult to know the nature of the first three days. C. The Framework Interpretation • There are a number of versions of the Framework interpretation. Here we discuss the  position which has arguably influenced influenced the PCA most, that of Meredith Meredith G. Kline and Mark D. Futato. In Genesis 1:1-2:3: Exegesis indicates that the scheme of the creation

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 week itself is a poetic poetic figure and and that the several several pictures of creation creation history are are set within  the six work-day work-day frames not chronological chronologically ly but topically. topically. In distinguishing simple description and poetic figure from what is definitively conceptual the only ultimate guide, here as always, is comparison with the rest of Scripture. interpretation is its • In other words, the distinctive feature of the Framework interpretation understanding of the week (not the days as such) as a metaphor. Moses used the metaphor of a week to narrate God’s acts of creation. Thus God’s supernatural creative words or fiats are real and historical, but the exact timing is left unspecified. show Israel God’s God’s call to Adam to imitate imitate Him in •  Why the week then? Moses intended to show  work, with the promise promise of entering entering His Sabbath rest. rest. God’s God’s week is a model, model, analogous to Israel’s week. The events are grouped in two Days 1-3 (creation’ (creation’ss kingdoms) are paralleled by Days 4-6 (creation’ (creation’ss •  triads of days. Days kings). Adam is king of the earth and God is King of Creation.  D. The Analogical Days Interpretation Interpretation • The days are God’s work-days, which are analogous, and not necessarily identical, to our  work days, structured structured • for the purpose of setting a pattern for our own rhythm of rest and work. • The six days represent periods of God’s historical supernatural activity in preparing and  populating the earth earth as a place for humans humans to live, love, love, work, and worship. worship. • These days are broadly consecutive: that is, they are taken as successive periods of unspecified unspecified length, but one allows for the possibility that parts of the days may overlap, or  that there might might be logical rather rather than chronological chronological criteria for for grouping some some events in a  particular day. day. • Genesis 1:1-2 are background, representing an unknown length of time prior to the  beginning of the the first day: verse verse 1 is the creatio creatio ex nihilo event, event, while verse 2 describes the the conditions of the earth as the first day commenced. • Length of time, either for the creation week, or before it or since it, is irrelevant to the communicative purpose of the account. ***

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2.2 - Who is Man, Why is he Here, and “What have you done?!”?  Anthropology WCF 4: Of Creation WCF 6: Of the Fall of Man, of Sin, and of the Punishment Thereof  WCF 7: Of God’s Covenant with Man WCF 9: Of Free Will 

Part 1 - How Were We Created?  WCF 4.2 - After - After God had made all other creatures, creatures, he created created man, male and female,(d) with with reasonable and immortal souls,(e) endued with knowledge, knowledge, righteousness, and true holiness, after his own image;(f) having the law of God written in their hearts,(g) and power to fulfill it: (h) and yet under a possibility of transgressing, being left to the liberty of their own will,  which was subject subject unto change.(i) change.(i) Beside this law written written in their hearts, hearts, they received received a command, not to eat of the tree of the knowledge of good and evil; which while they kept,  they were happy happy in their communion communion with God,(k) God,(k) and had dominion dominion over the creatures.(l) creatures.(l) (d) Gen 1:27 (e) Gen 2:7; Eccl 12:7; Luke 23:43; Matt 10:28 (f) Gen 1:26; Col 3:10; Eph 4:24 (g) Rom 2:14-15

(h) Gen 2:17; Eccl 7:29 (i) Gen 3:6,17 (k) Gen 2:17; Gen 2:15-3:24 (l) Gen 1:28; Gen 1:29-30; Ps 8:6-8

Image of God: In what three ways does the confession understand the "image" of God? Remember, Eden is a Temple, where God's Presence is uniquely there: - sanctity protected by cherubim (see Exod. 26.1-2, 2Chron. 3.7) - Solomon’s Temple is designed to reflect the Garden – God’s unique presence (1Ki. 8) - Gen. 2.15-20, where specific words used for ‘working’ and ‘taking care’ of the Garden are only ever used again in combination with the duties of the Levite priests in Num. 3.7-8, 18.5-6 - Paradise in Rev. 20-21 is a Temple, where God dwells with humanity  What is an "image"? "image"? Remembering Remembering back to the the creation story story,, and Eden as a special special Temple Temple  presence of of God, what is present present in every temple?! Thus, Thus, our calling is to reflect, mirror mirror, or image our Lord and Creator! Who is this Lord and Creator? Image as Related to Calling:  What does “dominion” “dominion” reference? reference? - "Thus, as made in the image of God… all men are made so far artists as to desire the integrity of the work." - Dorothy Sayers, “Postscript, The Worth of Work,” The Mind of  the Maker - "We need a thoroughgoing revolution in our whole attitude to work.. not as a necessary drudgery to be undergone for the purpose of making money, but as a way of life in which  the nature of man man should find its its proper exercise exercise and delight delight and so fulfill itself to the glory of God. That it should, in fact, be thought of as a creative activity undertaken for the love of the work itself; and that man, made in God’s image, should make things as God makes  them, for the sake of doing well well a thing that is worth doing.... Unless we do change our our  whole way of thought thought about work, work, I do not think we shall ever escape escape from the appalling appalling

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squirrel cage… in which we landed ourselves by acquiescing in a social system based upon envy and avarice." Dorothy Sayers, “Why Work” in Creed or Chaos? Endeavor: Connecting our our Work Work to God's Work Work Cf. Tim Keller's book,  Every Good Endeavor: Notice Genesis 2:7 - "the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life and the man became a " nephesh (soul)."  What does it mean mean that unlike any other other creature, humanity humanity is described described as “ nephesh”? Humanity must only be understood as in relationship to God: God: "It is certain certain that man never achieves a clear knowledge of himself unless he has first looked upon God's face and then descends from contemplating contemplating him to scrutinize himself." John Calvin Calvin

Part 2 - What Happened in the Fall? Pre-Fall Folks – Their lives then 1. People People on trial, trial, not yet yet either either sinful sinful or confirme confirmed d in righteou righteousnes sness, s, but the devil devil is introduced as a test – this is never again true of humans 1. Covenant of creation: WCF 7.2 "The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience." cf. 4.2 above "power to fulfill it....change" 2. Intimate, Intimate, but condit conditional ional presen presence ce with God God – it’s it’s God’s God’s garden garden and He walks there! there! 3. Kingly Kingly (ruling (ruling the land) and priestly priestly (servin (serving g and guarding guarding the Templ Temple; e; and reflecting reflecting God’s glory) role over the land Nature of the Fall  We’re not given the spiritual source source of the Serpent Serpent – “evil is not created created by God nor is it •  We’re outside of God’s power” general steps or the the movement movement of the Fall? •  What are the general  God and whether or not He said it, diverting Eve’s attention • Speaks about  God • Changes the command into a question • Doesn’t mention the free gift to eat of every other tree, but only the one prohibition • Distorts motive as if God is restricting Eve out of self-interest • Denies the truth of the statement • If humanity were to be king and priests, we failed in both in the Fall first parents, being being seduced by the subtlety and temptation of Satan, Satan, •  WFC 6.1 "Our first sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory."  Protoevangelium – 3.15 – first promise of the Gospel Post-Fall Folks – Our Lives Now 1. Sinful Sinful people– people– now it’s it’s impossibl impossiblee for us to fulfill fulfill the covenant covenant of works, works, since since we are all “in Adam” as our public representative or covenant head (Rom. 5:12-19, 8:20-23) 8:20-23) 1. In nee need d of of a new new cov coven enan antt - Covenant of Grace to come [WCF 7.3] "Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called

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 the covenant of grace; wherein he freely offereth unto sinners life and salvation by by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe."

2. Lack of immedi immediate ate presenc presencee (Gen. (Gen. 3:23-24) 3:23-24) and even even fear in His presen presence ce – Cherubim Cherubim guard the garden now, not man 3. Distorted Distorted relatio relation n to the land (Gen. (Gen. 3:15-19) 3:15-19) and and to each other other (they lack lack intimacy intimacy by needing clothes, they blame each other, and have distorted communion)  4. God still provides provides common common grace (Gen. (Gen. 3.21), yet He must  expel  expel them (3.22) lest they enter eternal life stained and corrupted Part 3 - Original Sin  WCF 6.2: By this sin sin they fell from their original righteousness righteousness and communion communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.  WCF 6.3: They being being the root of of all mankind, the guilt guilt of this sin was imputed; imputed; and the same same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. Cf. Rom 3:23; Eph 2:1-3; Gen 6:5; Jer 17:9; Titus 1:15; Rom 3:10-19; Rom 5:12,15-19; 1 Cor 15:21-22,49; Ps 51:5; John 3:6; Gen 5:3; Job 15:14; 2Tim. 3:2-4 Solidarity in Adam: Adam: "We are not only guilty  for Adam's sin; we are guilty  as sinners in  Adam." (Horton) We share an identity with Adam, we have a corporate, covenantal covenantal solidarity  with Adam. Though Though foreign to modern modern democracies, democracies, Scripture Scripture treats us corporately corporately in many many more ways than we realize.  Yet  Yet we are responsible responsible for being being "in Adam." It's It's not that we can't  obey  obey God, it's that we won't . It's not that we have a natural or physical inability, we have a spiritual inability. There is a mystery here, but Scripture clearly teaches both that humans are by nature sinners and  wholly responsible responsible for their sin. Test Case : What if each person started as a blank slate? If each person started in a pre-Fall state, and had a chance to fulfill the original covenant of obedience?  What would that make Christ's work work of redemption redemption into? "The peculiar individualism of the Pelagian view of the world comes out strongly in their failure to perceive the effect of habit on nature itself. Just as they conceived of virtue as a complex of virtuous acts, so they conceived of sin exclusively as an act, or series of disconnected disconnected acts. They appear not to have risen above the essentially heathen view which had no notion of holiness apart from a series of acts of holiness, or of sin apart from a like series of sinful acts. Thus the will was isolated from its acts and the acts from each other, and all organic connection or continuity of life was not only overlooked but denied. After each act of the will, man stood exactly where he did before: indeed, this conception scarcely allows for  the existence of of a "man" - only a willing machine is left, at each click of of the action of which which the spring regains its original position, and is equally ready as before to reperform its function. In such a conception there was no place for character: character: freedom of will was all. . . . Keeping man in perpetual and hopeless equilibrium between good and evil, they permitted no growth of character and no advantage to himself to be gained by man in his successive choices of good. . . . To the Pelagian, Adam was a man, nothing more. . . . And this carried with it the

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corresponding corresponding view of man's relation to Christ. He could forgive us the sins we had committed; He could teach us the true way; He could set us a holy example; and He could exhort us to its imitation. But he could not touch us to enable us to will the good. . . . Man needs something more more than to know the right way: he needs to love it, or he will not walk in it; and all mere teaching, which can do nothing more than bring us knowledge of what we ought  to do, is but the letter letter that killeth. What we need is some some inward, Spirit-given Spirit-given aid to the keeping of what by the law we know ought to be kept. Mere knowledge slays: slays: while to lead a holy life is the gift of God." [This also led them to believe that physical death was part of man's nature. Why?] - B.B. Warfield, in an Introductory Essay to Augustine's  Anti-Pelagian Writings - Christian orthodoxy, as if often the case, gives us a far more profound understanding of human nature: "We all know from experience that a sinful action is not external to us, like a dirty garment which can be taken off and laid aside; rather, rather, it is intimately connected with our inner nature and leaves ineradicable traces upon it. After each sinful act we are no longer what we were before." - Bavinck, Our Reasonable Faith Could Original Sin be good news? Sin, though it is present in us now by nature, is still the invader! Original sin makes this clear. To say "well, everyone's human" is an excuse that is foreign to the Bible. Human's were created with great dignity and integrity, and although the grace of the gospel makes it clear  that sin is pervasive pervasive and should not not surprise us, us, it is also not a part of God's God's ultimate purpose purpose for us. "The Bible takes sin seriously because it takes man (male and female) seriously... Christians do not deny the fact - in some circumstances - of diminished responsibility,  but we affirm that diminished diminished responsibility responsibility always entails diminished diminished humanity. humanity. To say that somebody "is not responsible for his actions" is to demean him or her as a human being. It is part of the glory of being human that we are held responsible for our actions." - John Stott, The Cross of Christ  ** Sin and evil are not "creative", meaning they don't do anything on their own. Evil is merely a privation of good, sin distorts God's purposes, it doesn't add anything of its own. Why is this important? What are implications of this view? Not only does Original Sin highlight the dignity of humanity, it also casts us upon the mercy of God, which also comes through a representative, representative, Christ. **One incredible feature of the Great Awakening was the deep conviction of sin that forced Work  them to see their their need for God's God's mercy mercy and love. Cf. Jonathan Jonathan Edwards' A Surprising Work What "Total "Total Depravity" does not mean: " mean:  "1. that every man is so thoroughly depraved as he can  possibly become; become; 2. that the sinner sinner has no innate knowledge of of the will of God, nor nor a conscience that discriminates discriminates between good and evil; 3. that sinful man does not often admire  virtuous character character and actions in others, or is incapable incapable of disinterested disinterested affections affections and actions in his relations with his fellow-men; nor 4. that every unregenerate unregenerate man will, in virtue of his inherent sinfulness, indulge in every form of sin" - Berkhof, Systematic Theology "What is meant by 'total' is that the whole nature of humanity, not only the body and its desires but the soul, mind, heart, and will, is corrupt." - Horton  We are incapable incapable of any saving good, not any good at all.

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Original Sin and other sins: distinguishing between symptoms and essence  WCF6.4: From this original corruption, corruption, whereby whereby we are utterly utterly indisposed, disabled, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.  What happens if we forget Original Sin Sin and focus merely merely on "sins", "sins", especially as individual individual  behaviors and thoughts thoughts we can change? "Neither the language of medicine nor of law is adequate substitute for the language of [sin.] Contrary to the medical model, we are not entirely at the mercy of our maladies …the choice is to enter into the process of repentance… Contrary to the legal model...  the essence of of sin is not the violation violation of laws but… a wrecked wrecked relationship relationship with God, God, one another, and the whole created order. “All sins are attempts to fill voids,” wrote Simone Weil. Because we cannot stand the God-shaped hole inside of us, we try stuffing it full of all sorts of things, but… only God may fill (it)." – Barbara Brown Taylor "It is just as possible to avoid God as Savior and Lord by keeping and obeying the laws of God as by breaking them" - Keller How do these words help us think about sin? • alienation • distortion • falling short • rebellion How could differentiating between between sins and Sin help us in dealing with our own sin? On talking about sin in the world, from Tim Keller For example, if most people hear you say that people who have sex outside of marriage are sinning, they will immediately believe you look down on them, that you think they are lost  because of that behavior behavior,, that you are one of the good people people who don’t don’t do things like that, that, and so on. • Even if you don’t mean any of that, others will believe you are saying that because  they have a completely completely different different grid or paradigm paradigm in their minds minds about how anyone anyone can approach and relate to God. This is why Christians with a good grasp of the Biblical view of sin will try to avoid public pronouncements on particular behaviors as sinful and will try to get people to hear the radical message of the Bible about the true nature of sin and its universality. • They will show that people are lost only if ultimately they are too proud to see  they are lost and needful needful of a Savior who saves saves by sheer grace, just as as a drowning person person offered a life-preserver will only die if he won’t admit he needs it.

Faith vs. sin - "Faith is: that the self is grounded in God. Sin is faith’s opposite. opposite. Sin is…  wanting to be one’ one’ss own self, instead of a self whose specifications specifications and and identity are the outcome of one’s relationship to God." – Soren Kierkegaard, The Sickness Unto Death

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Pride - "There is no fault which we are more unconscious of ourselves. And the more we have it, the more we dislike it in others. I am talking of Pride or Self-conceit… It is because I want  to be the big noise noise at the party that I am annoyed that someone someone else else is being the big big noise…  What you want to get get clear is that Pride is essentially competitive competitive while while the other vices vices are competitive only, so to speak, by accident. Pride gets no pleasure out of having something, only out of having more of it than the next man. We say that people are proud of being rich, or clever, or good-looking, but they are not. They are proud of being richer, or cleverer, or  better looking than others… The The sexual impulse impulse may drive two two men into competition competition for the the same girl. But a proud man will take your girl from you not because he wants her, but just to  prove to himself himself that he is a better better man than you. Nearly Nearly all those evils evils in the world which which  people put down down to greed or selfishness are are really far more more the result of of Pride… It is far more more subtle and deadly. Pride can often be used to beat down the simpler vices. Teachers, in fact, often appeal to a boy’s pride, or as they call it, self-respect, to make him behave decently. Many have overcome cowardice, cowardice, or lust, or ill-temper by learning to think that they are  beneath their dignity dignity.. The devil laughs. laughs. He is perfectly content to see you becoming becoming chaste and brave and self-controlled provided he is setting up in you the Dictatorship of Pride — just as he would be quite content to see [the corns on your foot] cured if he was allowed, in return,  to give you cancer cancer.. For Pride is spiritual cancer: it eats up the very possibility of love, or contentment, or common sense. In God you come up against something which is in every respect immeasurably superior to yourself. Unless you know God as that — and,  therefore, know yourself as nothing nothing in comparison comparison — you do not know know God at all. He  wants you to be delightedly delightedly humble, feeling the infinite infinite relief of having for once once got rid of all the silly nonsense about your own dignity which has made you unhappy and restless all your life. Whenever we find that our religious life is making us feel we are good — above all, that we are better than someone else — I think we may be sure that we are  being acted on not not by God but by the devil… devil… If you think you are are not conceited, it means means  you are very conceited conceited indeed." indeed." – C.S.Lewis

Christians are still sinners WCF

6.5: This corruption corruption of nature, nature, during this life, life, doth remain in  those that are regenerated; regenerated; and although it be, through through Christ, pardoned, pardoned, and mortified; mortified; yet  both itself, and all the motions thereof, thereof, are truly and properly sin. Cf. Rom. 7; 1Jn. 1.8-10; Gal. 5:17; as well as the assumption underlying every moral exhortation to believers ("Though you're you're in Christ, stop acting like you're in Adam!"); if this  wasn't true, moral moral exhortation would would be nonsense nonsense because Christians Christians wouldn't wouldn't struggle with sin anymore.

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Part 3 - Redemption How Does God Save Man? Part 3.1: Redemption Accomplished 3.1.1 - Of God's Eternal Decree Read Acts 2:23 2:23 - consider all the different angles in this passage Ordained everything - WCF 3.1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass:(a) yet so, as thereby neither is God the author of sin,(b) nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.(c) (a) Ps 33:11; Eph 1:11; Heb 6:17  (b) Ps 5:4; Jas 1:13-14; 1 John 1:5; Hab 1:13  (c) Acts 2:23; Matt 17:12; Acts 4:27-28; John 19:11; Prov 16:33 

Not mere foreknowledge - 3.2. Although God knows whatsoever may or can come to pass upon all supposed conditions,(d) yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.(e) conditions.(e) (d) 1 Sam 23:11-12; Matt 11:21,23  (e) Rom 9:11,13,16,18  9:11,13,16,18 

Eternal predestination - 3.3. By the decree of God, for the manifestation of his glory, some men and angels(f) are predestinated unto everlasting life; and others foreordained to everlasting death.(g) (f) 1 Tim 5:21; Jude 6; Matt 25:31,41 (g) Eph 1:5-6; Rom 9:22-23; Prov 16:4 

The number of the elect is fixed - 3. 4.  4. These angels angels and men, thus predestinated, predestinated, and and foreordained, foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.h (h) John 13:18; 2 Tim 2:19; John 10:14-16,27-28  The Cause and Purpose of the Choice - 3.5. Those of mankind that are predestinated unto  life, God, before before the foundation of the world was laid, laid, according to his his eternal and immutable immutable  purpose, and the the secret counsel counsel and good pleasure pleasure of his will, will, hath chosen, in Christ, Christ, unto everlasting glory,(i) out of his mere free grace and love, without any foresight of faith, or good  works, or perseverance perseverance in either of them, them, or any other thing thing in the creature, creature, as conditions, conditions, or causes moving him thereunto;(k) and all to the praise of his glorious grace.(l) (i) Eph 1:4,9,11; Rom 8:28-30; 2 Tim 1:9; 1 Thess 5:9 (k) Rom 9:11,13,15-16; Eph 2:8-9; Eph 1:5,9,11 (l) Eph 1:6,12

God ordains each step - 3.6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto.(m)  Wherefore, they they who are elected, elected, being fallen in Adam, are redeemed redeemed by Christ,(n) Christ,(n) are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified,(o) and kept by his power, through faith, unto salvation.(p) Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but  the elect only.(q) only.(q) (m) 1 Pet 1:2; Eph 2:10; 2 Thess 2:13 

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(n) 1 Thess 5:9-10; Titus 2:14  (o) Rom 8:30; Eph 1:5; 2 Thess 2:13  (p) 1 Pet 1:5  (q) John 10:14-15,26; John 6:64-65; Rom 8:28-39; John 8:47; 1 John 2:19

God passes by the non-elect - 3.7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he  pleaseth, for the glory of his sovereign sovereign power power over his creatures, creatures, to pass pass by; and to ordain  them to dishonor dishonor and wrath for their sin, to the praise praise of his glorious glorious justice.(r) (r) Matt 11:25-26; Rom 9:17-18,21-22; Jude 4; 1 Pet 2: 8; 2 Tim 2:19-20 

Use of this doctrine: Why Should We Care?! - 3.8. The doctrine of this high mystery of  predestination is to be handled with with special prudence prudence and care,(s) care,(s) that men, attending attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of  their effectual vocation, vocation, be assured assured of their eternal eternal election.(t) So shall this doctrine doctrine afford matter of praise, reverence, and admiration of God;u and of humility, humility, diligence, and abundant consolation to all that sincerely obey the gospel.(w) (s) Rom 9:20; Rom 11:33; Deut 29:29 (t) 2 Pet 1:10; 1 Thess 1:4-5  (u) Eph 1:6; Rom 11:33  (w) Rom 11:5-6,20; Rom 8:33; L uke 10:20; 2 Pet 1:10 

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3.1.2 - Christ our Mediator: The Person and Work of Christ WCF 8: Of Christ the Mediator

“What I am pleading for is simple, but not, I hope, simplistic. It is simply for a recovery of confidence in the gospel, the truth, sufficiency, finality and universality of that which God has done for the whole human race in Jesus Christ. We cannot accept for him a place merely as one of the world's religious teachers. We are but learners and have to listen not only to our fellow Christians of other cultures, but also to our neighbors of other faiths, who may teach us much that we have not understood. But the crucial question is: Which is the real story? To  that question our our whole life is our our answer. answer. There is no neutrality neutrality.. The answer has to to be given not only in the words of the Church, but in a life which follows the way Christ went, and so in Paul's words - bearing about in the body the dying of Jesus, manifests to the world his risen life, the life which is life indeed.” – L. Newbiggin  Why is the universality universality of Christ Christ important here? here?  WCF 8.1-2: "1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto  whom he did from from all eternity give give a people, to be his seed, and to be by him in time time redeemed, redeemed, called, justified, sanctified, and glorified. 2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof, thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood,  were inseparably inseparably joined together together in one person, person, without conversion, conversion, composition, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator  between God God and man." Key phrases throughout history: 1. Two natures (human and divine) in one person separate  from the other 2. Each nature is distinct, but never separate being/essence  ( homoousios) with the Father and Spirit 3. Christ's divine nature is  of one being/essence ** There are several texts that make Jesus' divinity clear (John 1; Phil. 2.5-10; Rom. 1.3-4; 1Jn. 5.20), others where the obvious implication must be that Jesus is divine (i.e. instances  where an OT passage passage is cited that only only applied to Yahweh Yahweh and now applies applies to Christ, or  where Jesus Himself Himself is saying as much); and then then there are additional additional texts where what is claimed could only be claimed by someone who is divine.  1 Timothy Timothy 2:5-6 – “For there is one God, God, and there is one mediator mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.”   What is built into the term term “mediator” “mediator” o  Why must he be God? o  Why must he be man? Cf. Heb. 2:14-17 2:14-17  A. A. Hodge: “ As it respects God, it is absolutely necessary, in order to reconciliation, that the

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Mediator should propitiate the just displeasure of God by expiating the guilt of sin, and that he should supplicate in our behalf, and that he should actually introduce our persons and services to  the acceptance of the Father.  As it respects men, it is absolutely necessary that the Mediator should reveal to them the truth concerning God and their relations to him, and the conditions of acceptable service; that he should persuade and enable them to receive and obey the truth so revealed; and that he should so direct and sustain them, and so control all the outward influences  to which they are subjected, that their deliverance from sin and from the powers of an evil world shall be perfected.”

If Jesus is truly human and truly divine, what does that do to our assurance of his revelation? Our trust in His power? Our doubts about our own insufficiencies? Two heresies every Christian should be aware of: 1. Docetism (from the Greek,  dokeo, to seem) -  Jesus wasn't human - Docetists claim that Jesus wasn't truly human, but only  seemed  to be human, as if on on the cross he was  wearing a human mask mask or illusion. The The intent was to guard guard Jesus' divinity divinity because  becoming human human and dying on on the cross is so so shameful a thing thing for God to do! do! 2. Arianism (named after its fiercest proponent, Arius) -  Jesus wasn't divine - Arians  believe that Jesus Jesus was perhaps semi-divine semi-divine (or (or not divine at all, simply simply the best human) but was not fully divine, on par with the Father. This belief was meant to guard the monotheism that is so clearly biblical, so they couldn't imagine a Trinity  without losing monotheism. monotheism.  What is wrong practically and pastorally (aside from biblical and theological reasons) with these heresies? There are plenty of biblical citations to argue against them, but if we believed them, how would that change the story of Christ's accomplished redemption? redemption?

How does Christ execute the office of a Mediator?  Heb. 1.1-4 – “Long ago, ago, at many times and in many ways, God God spoke to our fathers fathers by the prophets,  but in these last days he has spoken spoken to us by his Son, whom whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature,  and he upholds the universe universe by the word of his power power.. After making purification purification for sins, he sat down at the  right hand of the Majesty on high, having become as much superior to angels angels as the name he has inherited inherited is more excellent than theirs.”  From the Larger Catechism: -  As Prophet – Prophet – “in his revealing to the church, in all ages, by his Spirit and Word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation” -  As Priest – Priest – “in his once offering up himself a sacrifice without without spot to God, to be a reconciliation for the sins of his people, and in his making continual intercession intercession for  them” o

OT requirements of a priest included: a man chosen to represent men before God (Aaron always bore before the Lord a breastplate with the names of all the tribes of Israel – Exod. 28); chosen of God as a special election (Num. 16.5, Heb. 5.4); holy and consecrated to the Lord (Lev. 21.6-8, Exod. 39); must have a right to draw near to  Yahweh  Yahweh and to bring near sacrifices (Lev. 16.3-15); must have an acceptable sacrifice  to offer (Heb. 8.3)

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-  As King – King – “in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and  their good; and also also in taking vengeance vengeance on the rest, rest, who know not not God, and obey not  the gospel.” He is never only one and not the others - “When he teaches, he is always a priestly and kingly prophet. When he offers sacrifice or intercession for sin, he is always a prophetical or royal priest”. – AA Hodge. The relevance of these three stretch stretch from the OT types, to Jesus’ life and into the life of the church. Just as there is a once-for-all aspect to Jesus' role, there is a continual role. Now we continue to experience Jesus as Prophet through biblical preaching and teaching; Jesus as Priest through sacramental presence and prayer; Jesus as King through church government and Christ's providence and power over over lives. Read WCF 8.3-4 – 8.3-4 – 3. The Lord Jesus, in his human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator, and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.  4. This office the the Lord Jesus did most willingly willingly undertake; which which that he might discharge, discharge, he  was made under under the law, law, and did perfectly fulfill it; endured most grievous grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died, was  buried, and remained remained under the power of death, death, yet saw no corruption. corruption. On the third third day he arose from the dead, with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return, to judge men and angels, at the end of the world. Notice the purpose clause in ch. 3 – what is the intent behind it all?  I.e., Heb. 7.22-27 - “This makes Jesus the guarantor guarantor of a better covenant. covenant. The former priests were  many in number, number, because they were prevented prevented by death from continuing continuing in office, office, but he holds his  priesthood permanently, permanently, because he continues continues forever. forever. Consequently, Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners,  and exalted above the heavens. He has no need, need, like those high priests, priests, to offer sacrifices daily, daily, first for  his own sins and then for for those of the people, people, since he did this once once for all when he offered offered up himself.”  The sufficiency and universality of Christ go together! Read WCF 8.5-8 5. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and

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 purchased, not not only reconciliation, reconciliation, but an everlasting everlasting inheritance inheritance in the kingdom kingdom of heaven, for all those whom the Father hath given unto him. 6. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the  world, in and by those promises, types, and sacrifices, wherein he was revealed, revealed, and signified to be the seed of  the woman which should bruise the serpent's serpent's head; and the Lamb slain from the beginning of the world; being  yesterday and today the same, and forever. forever. 7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature. 8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts  by his Word and Spirit; overcoming all their enemies enemies by his almighty power and wisdom, in such manner, manner, and  ways, as are most consonant to his wonderful and unsearchable dispensation. dispensation.

Section 5 on what Jesus has accomplished – satisfying the Father’s justice and purchasing reconciliation and inheritance – is the heart of all of these sections. -  We are justified justified by "works" ;)  We also understand further further from these these sections why why God became man and why He was born under the law  We who are rightly born under the law are now justified NOT "by works of the law but by faith in Jesus Christ." (Gal.2:16) This is because Christ, who is not rightly born under the  law was for our sake born under the law and in submission to its terms of contract. Thus, he IS justified by the works of of the law for us. This then is the meaning of Paul's proclamation, "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me"-- that our status and "life" with God is based on Christ's status as under the law before before God. Again,  this is the meaning of Paul's claim, "Christ redeemed us from the curse of the law, having  become a curse for us." (Gal.3:13).

- Notice also the past tense throughout throughout these sections! Consider also how the how the universality of Christ Christ is GOOD NEWS. NEWS. What would it say about Christ as our Mediator if we could not make the universal claims here that there is  one mediator between God and men, and no more?

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3.1.2.1 - Christ’s Christ’s Life and Death: Substitutio S ubstitutionary nary Atonement, Justification and Adoption WCF 11: Of Justification WCF 12: Of Adoption

 What are some ways that many people people claim Christianity Christianity is the same same as other religions?What religions?What makes Christianity unique? "Conversion "Conversion is not uniquely Christian, but Christian conversion is unique and uniquely  true… Conversion Conversion has come come to be understood understood in purely subjectivistic terms as changed changed  behavior.  behavior. The objective objective realities of conversion, conversion, its divine divine origin, supernatural supernatural change change and eternal results-results-- have been downplayed downplayed and rejected. If the truth of the gospel gospel is tied to a  testimony of of transformation and change, then non-Christians can point to similar similar stories of  transformation  transformation and change in non-Christian non-Christian religions, religions, sects, cults cults and even among among users of of certain drugs." David Wells, Turning To God Hopefully it's more than just a powerful subjective experience! experience!  What is Justification? - WCF - WCF 11.1 - "Those "Those whom God God effectually calleth, calleth, he also freely freely  justifieth:( a) not by infusing righteousness righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,( b) they receiving and resting on him and his righteousness, righteousness, by faith; which faith they have not of themselves, themselves, it is the gift of God.( c)" (a) Rom 8:30; Rom 3:24; Rom 5:15-16  (b) Rom 4:5-8; 2 Cor 5:19,21; Rom 3:22-28; Titus 3:5,7; Eph 1:7; Jer 23:6; 1 Cor 1:30-31; Rom 5:17-19 (c) John 1:12; Acts 10:43; Acts 13:38-39; Phil 3:9; Eph 2:7-8; John 6:44-45,65; Phil 1:29

In WCF 11.1, there are three are three main "negatives", "negatives", which  which justification is said not to be - what are  they? What's the the danger in believing believing that justification justification would be made made up of one of of these?  What were the writers writers guarding against?  And then, in turn, turn, there are three are three main "positives", "positives", which justification is said to be  what are they? “To justify" someone is a legal action, its opposite being "to condemn". It is distinct from "to sanctify" or to make holy.  Why not 'merely' 'merely' pardon? Consider the difference between between satisfying a just law and waiving its penalty. Which is true here and how so? "The essence of pardon is that a man is forgiven without righteousness. The essence of justification is that a man is pronounced to be possessed of righteousness. . . . It is evident that God must either  sacrifice his law, his elect, elect, or his Son. . . The cross of Christ is the focus focus in which the most intense intense  rays alike of divine grace grace and justice meet together together,, in which they are perfectly perfectly reconciled. This is the  highest reach of justice, and at the same time and for for the same reason the highest reach of grace the  universe can ever see. The self-assumption of the penalty upon the part of the eternal Son Son of God is the highest conceivable vindication of the absolute inviolability of justice, and at the same time the  highest conceivable expression of infinite love."- AA Hodge Hodge  What are all the "positives" "positives" centered centered on?

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- What are important ways that our discourse and teaching can lose its emphasis upon Christ alone, even in sympathetic or 'spiritual' ways? - What's the difference between between making the Cross of Christ the Christ the central message of Christianity vs. our conversion or testimony? Losing the objective work of Christ, you lose the entire gospel! Why? Justified not by a faith that is alone alone - WCF 11.2 - "Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification:(d) yet is it not alone in  the person justified, justified, but is ever ever accompanied accompanied with all other saving saving graces, and is no dead faith,  but worketh by love.(e)" ( d) John 3:18,36; Rom 3:28; Rom 5:1 (e) Jas 2:17,22,26; Gal 5:6 

Guarding against antinomianism ('no-law') ('no-law') and legalism (too much law), we often tend to one side or the other. Which side do you guard against more? That means you probably lean too far the other way! Do you see how these two sides are being addressed here? Justification and Christ's work of penal substitutionary atonement - WCF - WCF 11.3 - "Christ, "Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, proper, real, and full satisfaction to his Father's justice in their behalf.( f ) Yet, inasmuch as he was given by the Father for them;( g) and his obedience and satisfaction accepted in their stead;( h) and both, freely, not for anything in them; their justification is only of free grace;(i) that both the exact justice and rich grace of God might be glorified in the  justification of sinners.( sinners.( k)" (f) Mark 10:45; Rom 5:8-10,18-19; Gal 3:13; 1 Tim 2:5-6; Heb 1:3; Heb 10:10,14; Dan 9:24,26; Isa 52:13-53:12 (g) Rom 8:32; John 3:16  (h) 2 Cor 5:21; Eph 5:2; Phil 2:6-9; Isa 53:10-11 (i) Rom 3:24; Eph 1:7  (k) Rom 3:26; Eph 2:7; Zech 9:9; Isa 45:21

 Importance of Substitution Substitution : "The concept of substitution may be said, then, to lie at the heart of  both sin and salvation. salvation. For the essence essence of sin is man man substituting himself himself for God, while while the essence of salvation is God substituting himself for man. Man asserts himself against God and  puts himself where where only God God deserves to to be; God sacrifices sacrifices himself himself for man and puts himself  where only man man deserves to be. Man claims prerogatives which belong to to God alone; God God accepts penalties which belong to man alone.” – John Stott In contrast to a "moral influence" theory, where the cross is merely an example of God's love that ought to move us to repent. In this view, the atonement doesn't accomplish salvation, and Jesus doesn't pay the debt of anyone; rather, the cross is an incentive to virtue. How does this help address the question of "is the cross just avenging an angry God?" or "an angry Father abusing His Son?"  Aspects of Penal Substitution: Substitution: 1. Retribution: Wrath is a just penalty of which all men are without excuse and  without hope of escape escape apart from Christ. (Rom.1:18ff) (Rom.1:18ff)

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2. Solidarity: Christ is the second Adam. He carries our identity at the cross. (2 Cor. 5:14) 3. Mystery: Such love is mysterious to us. (Rom.5:8); The "god-man" is mysterious to us. (Phil. 2)  4. Salvation: God's God's chosen ones ones are the beneficiary beneficiary 5. Divine Love: Not of a kind that merely placates a fierce Father, but one that is compatible with the father's justice. How the Bible describes Christ's work on the cross - objective and subjective benefits (from Tim Keller) Sacrifice  - removing the shame barrier • Sacrifice • Sin is impurity, a defilement that makes us unfit for community. This creates shame and a sense of being unacceptable. • But on the cross Jesus was shamed and excluded (Matt 27:46; Heb 13:11-13) so that  we could be purified purified and cleansed cleansed from sin (Heb (Heb 1:3, 9:13-14). 9:13-14). Debt - removing the debt-barrier • Debt • Sin is a broken obligation (cf. Matt 6:12). When we cannot pay our debts this entails slavery (in ancient cultures) or bankruptcy (today). • But on the cross Jesus paid a ransom (Mark 10:45) so that we could be redeemed out of bondage (1 Tim 2:6; 1 Cor 6:20). Battle - removing the power of evil over us • Battle • Sin is an evil force of self-centeredness and power-accrual that works in the world and in our hearts. • But on the cross Jesus unmasks and disarms evil powers (Col.1:12-14, 2:14-15; Jn 12:31-33) by a complete reversal, through self-sacrifice and service (1 Cor 1:18-31). Relationship - removing the hostility-barrier • Relationship • Sin is a broken relationship, refusing God his rightful centrality in our hearts. God is alienated from us and us from him (Rom 5:10). • But on the cross Jesus removes God’s anger from us (Heb 9:5; Eph 2:3-5; 1 Jn 2:1-2) and turns our hearts to him as Mediator and Advocate. Law - removing the guilt-barrier guilt-barrier • Law • Sin is a violation of God’s righteous character and law. This creates guilt. • But on the cross Jesus stood in our legal place (Is 53:11, 12; cf. Lk 22:37) and took  the judgment judgment we deserved deserved (1 Pet 3:18; Rom Rom 3:21-26; 3:21-26; Gal 3:13) so we can get the  treatment he deserved (2 Cor 5:21).

Justification and our continual sin - WCF - WCF 11.5 - "God "God doth continue continue to forgive the sins of  those that are justified;( justified;( o) and, although they can never fall from the state of justification,( p)  yet they may, may, by their sins, fall under under God's fatherly fatherly displeasure, displeasure, and not have the the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.( q)" (o) Matt 6:12; 1 John 1:7,9; 1 John 2:1-2 (p) Rom 5:1-5; Rom 8:30-39; Heb 10:14; Luke 22:32; John 10:28  (q) Ps 51; Ps 89:30-33; Ps 32:5; Matt 26:75; Luke 1:20; 1 Cor 11:30,32

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 What's the difference difference between between "God's fatherly fatherly displeasure" displeasure" and the state we are are before God God  without our justification? justification? How does does this change how we approach approach God? "All suffering is to the reprobate instalments of the eternal penalty. After justification, justification, all suffering to the justified, of whatever kind, is fatherly chastisement, designed to correct their faults and improve their graces. And as they came, in the first instance, to God in the exercise of repentance and faith in Christ, so must they always continue to return to him after every partial wandering and loss of his sensible favour in the exercise of the same repentance and faith." - AA Hodge Overall, if justification provides for our guilt, adoption provides for our shame.

*** *** *** *** Excursus on On Particular/Definite/Intention Particular/Definite/Intentional/Limited al/Limited Atonement:  Salvation is of the the Lord   from BB Warfield’s Warfield’s The Plan of Salvation

God-Salvation/Supernaturalism • Q. Who saves? Self-salvation/Naturalism vs. God-Salvation/Supernaturalism God or  or man, God’s salvation or self-salvation? - not man because He is dead in His sins •  A. God • Q. Who is the agent of salvation? How does God save? Sacerdotalism vs. Immediacy •  A. God himself , or by men working with the power of God (Sacerdotal/ Roman Catholic)? "Means of Grace" vs. "Agent of Grace". The Spirit uses the Church, the Church does not use the Spirit. The Spirit is not at the disposal of the Church. Object of Salvation? - All, some (1+) or none? none? - Univeralism • Q. Who is saved? Object  vs. hypothetical universalism universalism vs. particularism particularism •  A. Some, the elect. Otherwise "all that God does looking toward salvation is to afford an opportunity of salvation; so that what is actually contended is not that God does not save some only but that he really saves none - only opens a way of salvation and if any are saved they must save themselves. . . Salvation is the right of no man; that a 'chance' to save himself is no 'chance' of salvation for any” (78-80). “If salvation is truly possible for all, and some are not saved, then  the distinguishing distinguishing difference lies in men. [All other other options] end always and everywhere by transferring the really decisive factor in salvation from God to man" (84). Luther Luther - "Here we are always wanting to turn the tables and do good of ourselves to that poor man, our Lord God, from whom we are rather to receive it.” Packer Packer  - "The old [by which he means, the “biblical”] gospel, certainly, has no room for the cheap sentimentalising which turns God’s free mercy to sinners into a constitutional softheartedness on His part which we can take for granted; nor will it countenance the degrading  presentation of of Christ as the baffled baffled Saviour, Saviour, balked in what He hoped hoped to do by human human unbelief; nor will it indulge in maudlin appeals to the unconverted to let Christ save them out of pity for His disappointment. disappointment. The pitiable Saviour and the pathetic God of modern  pulpits are unknown unknown to the old gospel. The The old gospel tells men that they need God, but

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 not that God needs them them (a modern falsehood); falsehood); it does not exhort them them to pity Christ, but announces that Christ has pitied them, though pity was the last thing they deserved. deserved. . . . In declaring Christ’s power to save, [the biblical gospel] proclaims Him as the author and chief agent of conversion, coming by His Spirit as the gospel goes forth to renew men’s hearts and draw them to Himself. Accordingly, in applying the message, the old gospel, while stressing that faith is man’s duty, stresses also that faith is not in man’s power, but that God must give what He commands. It announces, not merely that men must come to Christ for salvation, but also that they cannot come unless Christ Himself draws them. Thus it labours to overthrow self-confidence, to convince sinners that their salvation is altogether out of their hands, and to shut them up to a self-despairing dependence on the glorious  grace of a sovereign Saviour, Saviour, not only for their righteousness righteousness but for their faith  too.”  too.” (Introduction to John Owen’s The Death of Death in the Death of Christ) *** *** ***  What is Adoption? - WCF - WCF 12.1 - "All those those that are justified, justified, God vouchsafeth, vouchsafeth, in and for for his only Son Jesus Christ, to make partakers of the grace of adoption, (a) by which they are taken into the number, and enjoy the liberties and privileges of the children of God, (b) have his name put upon them, (c) receive the Spirit of adoption,(d) have access to the throne of grace  with boldness,(e) are enabled to cry, Abba, Father,(f) are pitied,(g) protected,(h) provided for,(i) and chastened by him, as by a father:(k) yet never cast off, (l) but sealed to the day of redemption; (m) and inherit the promises,(n) as heirs of everlasting salvation.(o) (a) Eph 1:5; Gal 4:4-5 (b) Rom 8:17; John 1:12 (c) Num 6:24-26; Jer 14:9; Amos 9:12; Acts 15:17; 2 Cor 6:18; Rev  3:12 (d) Rom 8:15 (e) Eph 3:12; Heb 4:16 (f) Rom 8:15; Gal 4:6; Rom 8:16 (g) Ps 103:13 (h) Prov 14:26 (i) Matt 6:30,32; 1 Pet 5:7 (k) Heb 12:6 (l) Lam 3:31-32; Ps 89:30-35 (m) Eph 4:30 (n) Heb 6:12 (o) 1 Pet 1:3-4; Heb 1:14 

Gal. 4.4-5 is a key text here. What is the difference between between a "son" and a "slave"? Technically speaking, all believers - both male and female - are "adopted as sons". Why is that important? Union with Christ undergirds all of this. What does that say about our adoption? If Jesus is the firstborn Son, and the firstfruits of the resurrection, what does that say about those adopted as sons? What is our inheritance?  Adoption underscores underscores our our new nature as new new creatures with with new relations among God and and our new family. It is truly an amazing grace! Is there an aspect of WCF 12.1 that surprises you?

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3.1.2.2 - Christ’s Resurrection and Ascension “Distinct but never separate” - the resurrection is never really separated from the crucifixion. The resurrection is proof of the work of the cross. It is the proof of Christ’s kingship (Acts 2), and gives him the right to judge (Acts 10.42, 17.31). Likewise, the Ascension is the once-for-all, unrepeatable unrepeatable act wherein Christ takes his seat at  the right hand of God (Acts 2.33), 2.33), wherefrom wherefrom He reigns until until His return. From the throne, Jesus sends the Spirit and inaugurates the age of the Church at Pentecost. Hence, now we are under the “Ascension “Ascension ministry of Christ”, where he applies redemption. *** Excursus on our eschatological hope, from N.T. Wright’s book Surprised by Hope:  Rethinking Heaven, Heaven, the Resurrection, Resurrection, and the Mission of of the Church ***   What is eschatology all about?? about?? Is this about the end of the world, death and the last days? Or is this about the mission of the church now? Or is this about my political and civil involvement? involvement? Or is this about how I use my gifts as a good steward now? Or is this about my justification and sanctification in Christ?  YES The great gift of systematic theology to theology to the church is to help it think well, think logically and  thoroughly - to help us see how how one belief about about sin impact another another about church church practice, etc. etc. But the great danger is to act as if these can really be separated. Distinct but never separate - was brought last time with relation to the church and the body of Christ. Was brought up with the work of Christ - his human nature is distinct but never separate from his divine nature after the incarnation.  Another way to think of 'distinct but but never separate' separate' is that you cannot cannot really understand understand one  without the other other - you can't understand understand Christ's Christ's work today without without the church; church; you can't understand Jesus as a human without knowing him as divine, etc.  Well, that is very true here here as well - this tackles tackles our belief about about the afterlife just just as much as  this life; as about Jesus' Jesus' work now as it does on earth and in his resurrection; resurrection; as the judgment judgment of the world at the end of time, as much as the purpose of the world now. - "What you think about death, and life beyond it, is the key to thinking seriously about everything else - and, indeed, that it provides one of the main reasons for thinking seriously about anything anything at all." - 6 OUR GREAT CONFUSION - Hope should come as a surprise Three types of confusion about death 1. Complete annihilation - "Do not go gentle gentle into that good night. Rage, Rage, rage against the dying of the light!" 2. Popular, Popular, nature religion religion version version of death not being a great evil, evil, but being absorbed into the greater realm of Nature. "At death one is absorbed into the wider world, into the wind and  the trees." - 11 11 3. Belief Belief in ghos ghosts, ts, cont contact act with with the the dead dead

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Confusion in the Church - is Death a friend or foe?  If a friend: "Death is nothing at all. It does not count. I have only slipped away into the next room..." - 13. For Wright, this kind of account, "offers hollow comfort. By itself, without comment, it simply tells lies. It is not even a parody of Christian hope. Instead, it simply denies that there is any problem, any need for hope in the first place." - 14  If a foe, and defeated in Christ: "DEATH be not proud, though some have called thee Mighty and dreadfull, for, thou art not so.... One short sleepe past, wee wake eternally,  And death shall be no more; death, death, thou shalt die." - John John Donne "For John Donne, death is important; it is an enemy, but for the Christian, it is a  beaten enemy. enemy. . . first, a short sleep, then an eternal waking.  And death shall be no more. . . death  will be not be not simply redefined redefined but defeated. defeated. God's intention is not to let death have its  ways with us. If the promised promised final final future is simply that immortal souls souls leave behind behind  their mortal bodies, bodies, then death still still rules - since that that is a description description not of the defeat  of  of death but simply of death itself, seen from one angle." - 15

 WHAT  WHAT DID THE WORD WORD "RESURRECTION "RESURRECTION"" MEAN?! To the ancient world: "the ancient world - with the exception of the Jews - was adamant that dead people did not rise again; and the Jews did not believe that anyone  had done so or that anyone would do so all by themselves in advance of the general resurrection." - 35  Ancient pagans pagans: "the road to the underworld ran only one way" - 35 - Resurrection, to them, "was used to denote new bodily life  after whatever sort of life after death there might be. . . whether to deny it or to affirm it [resurrection always meant] a two-step narrative in which resurrection, meaning new bodily life, would be preceded by an interim period of bodily death." - 36 - "Everybody knew about ghosts, spirits, visions, hallucinations, and so on. Most people in the ancient world believed in some such things. They were quite clear that that wasn't what they meant by resurrection. . . Resurrection  meant bodies." bodies." - 36  Ancient Jews Jews - most, except the Sadduccees, believed God would raise his people on  the last day, day, as a form of vindication. vindication.

7 WAYS IN WHICH "RESURRECTION" GETS RE-DEFINED IN CHRISTIANITY  1.  E Pluribus Unum - of all the backgrounds of those who became became Christian, and of all the other debates, Christians were totally unified and unanimous on what resurrection meant, and that it occupied "not just center stage, but the whole stage (42)". 2. From circumference to the center center - there is no Christianity without it 3. From a vague prediction to sharpened certainty that certainty that it will be a "transformed body"

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 4. *The Split - the - the resurrection resurrection and coming coming of "the end" happened happened "to one one person in the middle of history in advance of its great, final occurrence, anticipating and guaranteeing  the final resurrection resurrection of God's God's people at the the end of history." history." - 45 5. Collaborative - "to work with . . . Jesus and thereby to anticipate the final resurrection, in personal and political life, in mission and holiness. . . . transforming the present, present, as far as they were able, in the light of that future." - 46 6. New Metaphor Metaphor - not of the restoration of Israel as it was used before, but now of new life and the renewal of human beings in general - along with the return from exile 7. * Messiah because of  Resurrection  Resurrection - the Jewish Messiah was expected to battle against  wicked pagans, pagans, rebuild or cleanse cleanse the Temple, Temple, and bring God's justice justice to the world - and and it seemed that all of these had failed....until the resurrection Special Note: On Historical Rise of Christianity:  the rise of these Christian beliefs (and Christianity itself) is inexplicable  without the resurrection. Many false Messiahs died at the end of their movement, and their followers had a choice: either give up the struggle or find a new Messiah. No other movement took the Christian option because it was not an option in their mind, especially as Christianity preached it!

 WHAT  WHAT EXACTLY EXACTLY HAPPENED HAPPENED AT AT EASTER? EASTER? Four distinct features of the Easter accounts that argue for historicity: 1. No bibl biblic ical al echo echoes es 2. Pres Presen ence ce of the the wom women en 3. Portrait of Jesus - transformed, transformed, and yet yet not magically transfigured, transfigured, or shining shining like a star. No OT predictions saw a transformed body in this way.  4. No mention of of believers' future future hope - it's about Jesus reigning reigning now, now, in this world! The letters tie it into the believer's hope, but not the gospel narratives. Other possible explanations? Nobody expected this type of resurrection, and they had other ways to make sense of other experiences - like hallucinations or ghosts - none of which would have been confused with a resurrection. See pp. 60-62 for more rebuttals. Notable occurrences: 1. Jesu Jesus' s' grav gravee did did not  become  become a shrine, as expected of a martyr 2. Early church's church's emphasis emphasis on the first day of of the week 3. Disciples Disciples acted acted on a belief belief they could could never never have dreamt dreamt up, and that that only brought brought  them suffering suffering and death. Thus, "the crucifixion of Jesus was the end of all their [Jewish disciples'] hopes. Nobody dreamed dreamed of saying, 'Oh, that's all right - he'll be back again in a few days.' Nor did anybody say, 'Well, at least he's now in heaven with God.' They were not  looking for that sort sort of kingdom. kingdom. After all, Jesus himself himself had taught them them to pray that God's kingdom would come come 'on earth as in heaven.' What they said - and again this has the ring of first-century truth - was, 'We had hoped that he was the one who  would redeem Israel' (Luke (Luke 24:21), with the implication, 'but they crucified crucified him, so he can't have been.' The cross, we note, already had a symbolic meaning throughout throughout  the Roman world, world, long before before it had a new one for for the Christians. it meant: meant: we Romans run this place, and if you get in our way we'll obliterate you - and do it

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 pretty nastily too. too. Crucifixion meant meant that the kingdom kingdom hadn't come, come, not that it had. Crucifixion of a would-be Messiah meant that he wasn't the Messiah, not that he  was. When Jesus was was crucified, every every single disciple disciple knew what what it meant: we backed backed  the wrong horse. horse. The game is is over. over. . . They knew they they were lucky to escape with  their own lives." lives." - 39-40 The force of these arguments: historical arguments do not get you to faith, but they clear the barriers  to faith. The real challenge is new is new creation: "the resurrection of Jesus offers offers itself . . . not as an odd event within the world as it is but as the utterly characteristic, prototypical, and foundational event  within the world as it has begun to be. It is not an absurd event within the old world but the symbol and starting point of the new world. The claim advanced in Christianity is of that magnitude: Jesus of Nazareth ushers in not simply a new religious possibility, not simply a new ethic or a new way of salvation, but a new creation." - 67

 WHAT  WHAT THE WHOLE WHOLE WORLD'S WAITING FOR - ch. 6 "[Early Christians] believed that God was going to do for the whole cosmos what he had done for Jesus at Easter." - 93 Three central themes that relate to the Christian hope as a bodily resurrection: 1. The Goodness of Creation Creation - distinguishing between between a cosmic dualism or a pantheism, creation was always seen as "an act of love, of affirming the goodness of the other. . . . designed to reflect God (94)". 2. The Nature of Evil Evil - Evil was never seen as something: 1. created; 2. of physical matter; 3. or that consists in being transient or decaying (like leaves falling off trees). "Transience acts as a God-given God-given signpost pointing not from the material world to a non-material world  but from the world world as it is to the world  as it is meant meant to be. . . . Evil then consists not in being created but in the rebellious idolatry by which humans worship and honor elements of the natural world rather than the God who made them (95)". Physical death, part of creation, gained a second aspect - spiritual death - described also as "exile" from the presence of God. 3. The Plan of Redemption Redemption - because of #1 and #2, redemption cannot mean escape from  the world or merely merely gaining a good, immortal immortal soul, but rather rather "liberating what has has become enslaved . . . [that is] a newly embodied life. . . . Incarnation . . . is the center and fulfillment of the long-term plan of the good and wise creator. . . . the coming of Jesus emerges as the moment all creation had been waiting for. Humans were made to be God's stewards over creation, so the one through whom all things were made, the eternal son,  the eternal wisdom, wisdom, becomes becomes human so that that he might truly become become God's God's steward. . . . the eternal expression of the father's love became the incarnate expression of the father's love so that by his self-giving to death, even the death of the cross, the whole creation can be reconciled to God. (96)" Six Ways the NT Describe Jesus' Redemption 1. *Firstfruits (1Cor. 15) 15) - the offering of the firstfruits signifies the great harvest still to come. . . the point of the firstfruits is that there will be many, many more.

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2. *The Victorious Battle - Jesus, having been raised bodily (remember: that's the only way he defeats death and so can properly reign over the world), establishes his kingdom by subduing all possible enemies. 3. Citizens of heaven, colonizing earth (Phil. 3:20-1) - Jesus will come  from heaven to earth  to change our our bodies and our our world, transformed transformed to be like his his  4. God will be all in all (1Cor. (1Cor. 15:28) 15:28) - "God intends to flood the universe with himself with himself, as though the universe, the entire cosmos, was designed as a receptacle for his  love. . . . the world is is beautiful not just because because it hauntingly hauntingly reminds us us of its creator but but also because it is pointing forward: it is designed to be filled, flooded, drenched in God, as a chalice is beautiful not least because of what we know it is designed to contain or as a  violin is beautiful beautiful not least because because we know the music music of which it is capable. . . The world world is created good but incomplete." 5. New birth (Rom. 8) 8) - new creation from the womb of the old, to include all of creation 6. *The Marriage of Heaven and Earth Earth - "The New Jerusalem comes down out of heaven  like a bride adorned adorned for her husband husband . . . It is not we who who go to heaven, heaven, it is heaven that comes to earth; indeed, it is the church itself, the heavenly Jerusalem, that comes down to earth. This is the ultimate rejection of all types of Gnosticism, Gnosticism, of every worldview that sees  the final goal as the the separation of the the world from God, God, of the physical physical from the spiritual, spiritual, of earth from heaven. It is the final answer to the Lord's Prayer, that God's kingdom will come and his will be done on earth as in heaven. . . . This doesn't mean that God will wipe  the slate clean and and start again. If that were so, there would be no celebration, no conquest of death, no long preparation now at last complete." complete." - 104-5

THE REDEMPTION OF OUR BODIES - WHAT IT IS AND WHY IT MATTERS (ch. 10) Jesus - "The risen Jesus is both the  model  for  for the Christian's future body and the • All about Jesus  means by which it comes comes about. Similarly Similarly in Colossians Colossians 3:1-4: when the Messiah appears, appears, the one who is your life, then you too will appear with him in glory. Paul does not say 'one day  you will go to be with him.' No, you you already possess possess life in him. This This new life, which the Christian possess secretly, secretly, invisible to the world, will burst forth into full bodily reality and  visibility."  visibility." - 149 • Two steps - RESURRECTION ALWAYS MEANT (to pagans and Jews, whether they  believed in it or not, and now now to Christians) a "new "new bodily life after whatever state of existence one might enter immediately upon death. It was, in other words, LIFE AFTER LIFE AFTER DEATH." DEATH." - 151 "Heaven"? - "heaven is the place where God's purposes for the future are stored up . It isn't • What's "Heaven"?  where they are meant to stay so that one would need need to go to heaven heaven to enjoy them; them; it is  where they are kept safe against the the day when they will become a reality reality on earth." - 151 be more bodily at bodily at the • Our new body is stored up for us in heaven, such that we will be more resurrection (Cf. CS Lewis' The Great Divorce). body? Clarifying 1Corinthians 1Corinthians 15 15 - the problem is not the material, but the • What kind of body? source or energy or power of that material. We will lose our currently "corruptible  physicality" and inherit inherit an "incorruptible "incorruptible physicality" physicality" animated by God's Spirit rather rather than flesh and blood. Thus, Paul can conclude his discussion on the resurrection (1Cor. 15) by

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urging them to God's work NOW because they know it is not in vain, it will be reaffirmed and completed in the future. • Resurrection was always closely linked to our doctrines of creation and justice/final  judgment. Why? Why? • Why new bodies? To fulfill Gen. 1-2, the very purpose of creation! "The purpose of this new body will be to rule wisely over God's new world. Forget those images about lounging around playing harps. There will be work to do and we shall relish doing it. All the skills and talents we have put to God's service in this present life . . . will be enhanced and ennobled and given back to us to be exercised to his glory (161)".

OUR TASTE OF RESURRECTION NOW "'God's kingdom' in kingdom' in the preaching of Jesus refers not to postmortem destiny, not to our • "'God's escape from this world into another one, but to God's sovereign rule coming 'on earth as it is in heaven'. . . . The wonderful description in Revelation 4 and 5 of the twenty-four elders casting theirs crowns before the throne throne of God and the lamb, beside the sea of glass, is not, despite one of Charles Wesley's great hymns, a picture of the last day, with all the redeemed in heaven at last. It is a picture of present  reality, the  reality, the heavenly dimension dimension of our present life. Heaven, in the Bible, is not a future destiny but the other, hidden, dimension of our ordinary life - God's dimension, if you like. God made heaven and earth; at the last he will remake both and join them together." - 19 gives more value, • "The Christian doctrine of the resurrection, as part of God's new creation, gives more  not less, to the present world and and to our present bodies. bodies. . . . What we do in the present matters enormously. Paul speaks of the future resurrection as a major motive for treating our bodies properly in the present time (1Cor. 6:14), and as the reason for not sitting back and waiting for it all to happen (1Cor. 15:58)." - 26 revolutionary than the • Motive for courage now - "[This belief] is far more powerful and revolutionary Platonic one. It was people who believed robustly in the resurrection, not people who compromised compromised and went in for a mere spiritualized survival, who stood up against Caesar in  the first centuries centuries of the Christian Christian Era. A piety that sees sees death as the moment of 'going 'going home at last,' the time when we are 'called to God's eternal peace,' has no quarrel with  powermongers  powermongers who want to carve carve up the world world to suit their own own ends. Resurrection, Resurrection, by contrast, has always come with a strong view of God's justice and of God as the good creator. Those twin beliefs give rise not to a meek acquiescence to injustice in the world but  to a robust determination determination to oppose oppose it. English evangelicals evangelicals gave gave up believing in the urgent imperative to improve society (such as we find with Wilberforce in the late 18th and 19th centuries) about the same time that they gave up believing robustly in resurrection and settled for a disembodied heaven instead." - 26-7 resurrection, Christians Christians began to believe believe that Jesus is is • On Revolutionary Belief:  with the resurrection, Lord and Caesar is not. "Resurrection "Resurrection is not the redescription of death; it is its overthrow and, with that, the overthrow of those whose power depends on it. it. . . . Resurrection was never a way of settling down and becoming respectable . . . It was the Gnostics, who translated the language of resurrection into a private spirituality and a dualistic cosmology who escaped persecution. Which emperor would have sleepless nights worrying that his subjects were reading the Gospel of Thomas? Resurrection was always bound to get you into trouble, and it regularly did." - 50

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Prayer  - "The whole book thus attempts to reflect the • Already-not yet and the Lord's Prayer Lord's Prayer itself when it says, 'Thy kingdom come, on earth as in heaven.' That remains one of the most powerful and revolutionary sentences we can ever say. As I see it, the prayer  was powerfully answered answered on the first Easter and will will finally be answered answered fully when heaven heaven and earth are joined in the new Jerusalem. Easter was when Hope in person surprised the  whole world by coming forward forward from the future future into the present. present. . . . Our task in the present present . . . is to live as resurrection people in between Easter and the final day, which our Christian life, corporate and individual, in both worship and mission, is a sign of the first and a foretaste of the second." second." - 30

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How Does God Save Man? Part 3.2: Redemption Applied 3.2.1 - Effectual Calling and Regeneration WCF 9: Of Free Will  WCF 10: Of Effectual Calling

1. Our Plight Apart from the Spirit’s Effectual Calling Review of Anthropology - what - what state are we in now now after the Fall? Benjamin Franklin: "God helps those who help themselves", which means God would help no one! Is our problem now a lack of knowledge or distorted will? Read John 3.1-8  WCF 9.3 – Man, by his fall into a state of sin, sin, hath wholly lost all ability ability of will to any spiritual good accompanying salvation: salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto. - “ Man needs something something more than to know know the right way: he way: he needs to love it, or he will not walk in it; and all mere teaching, which can do nothing more than bring us knowledge of what we ought to do, is but the letter that killeth. What we need is some inward, Spiritgiven aid to the keeping of what be the law we know we ought to be kept. . . It was by free  will that man pased into this state of death; death; but a dead man needs needs something something else to revive revive  to him, - and he needs needs nothing less less than a Vivifier” Vivifier” – BB Warfield Warfield - "The fall has not destroyed our  natural ability to reason, observe, experience, and judge,  but our moral ability to reason, observe, experience, and judge our way to God as our Lord and Redeemer...The problem is not the  power to will and to do, but the moral determination of that willing and doing by slavery to sinful autonomy…Our will can choose only that in  which our nature nature delights. If our our nature is in bondage bondage to unbelief, unbelief, then our will is not not free  with respect to God." – M. Horton Horton

2. Effectual Calling  What must happen happen to us for our will to “will” salvation?  What comes first regeneration regeneration or faith? Do I believe and and then am born born again, or am born again and then believe? Read 1Cor. 2.6-14 – how do we know God? [cf. Matt. 16.15-7; John 6, 15; Rom. 9.16; Eph. 1.3-6; 2.1-10]  WCF 10.1 10.1 - All those whom God hath predestinated unto life, and those only, he is pleased, in Word and Spirit , out of that state of his appointed and accepted time, effectually to call , by his Word 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

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 their heart of stone, stone, and giving unto unto them a heart of of flesh; renewing renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to freely, being made willing by his grace . Jesus Christ: yet so,  as they come most freely, 10.2 - This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. “The infusion of such a disposition must therefore precede precede any act of true spiritual obedience... The Holy Spirit, in the act of effectual calling, causes the soul to become regenerate by implanting a new governing principle or habit of spiritual affection and action. The soul itself, in conversion, conversion, immediately acts acts under the guidance of this new new  principle in turning turning from sin unto unto God through through Christ.” – AA Hodge - Note the parts in italics from WCF – why are those important? Explain. Cf. Ac. 16.14 - "Is the grace that changes one's heart a matter of energy or information? I believe it is both. . . God's call is effectual precisely in bringing about a certain kind of understanding in and through the Word." - Kevin Vanhoozer - “God did not  persuade creation into being or lure Christ from the dead, but summoned summoned and it was so, despite all the odds. At the same time, one can hardly  think of these acts acts of creation and and resurrection resurrection as coerced. . . [thus] does Paul describe the Word of God as the ‘sword of the Spirit’ (Eph. 6.17). . . God is not merely trying to talk us into believing in Christ. Despite its glorious content, the gospel would still be foolishness unless the Spirit replaced our heart of stone with a heart of flesh. Yet it is by talking that the Spirit changes our hearts . . . . More like being overwhelmed overwhelmed by beauty than by force, the call is effectual because of its  content , not  because of an exercise exercise of absolute absolute power independent independent of it.” – M. Horton Heb. 4.12 – “The Word of God is living and active”! Outward, universal call vs. inward, effectual call - "The gospel is proclaimed to everyone as a universal invitation, but the Spirit supervenes upon this external call by drawing sinners inwardly to Christ." – M. Horton

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3.2.2 - Christ our Mediator Now:  Means of Grace - Enjoying the the Benefits of Salvation Salvation Corporate Means of Grace: The Church WCF 21: Of Religious Worship and the Sabbath Day WCF 22: Of Lawful Oaths and Vows WCF 25: Of the Church

WCF 26: Of the Communion of Saints WCF 27: Of the Sacraments WCF 28: Of Baptism

WCF 29: Of the Lord's Supper WCF 30: Of Church Censures WCF 31: Of Synods and Councils

 What is the Church Church and why should should we care? 1. The Presence of God  Where was the special saving saving presence of God God found in OT times? •

Tabernacle "Then the cloud covered the tent of meeting, and and the glory of the Lord filled the the tabernacle. And  Moses was not able to enter the the tent of meeting because the cloud settled on it, and the the glory of the Lord filled the tabernacle. Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the  people of Israel would set out. out. But if the cloud was not taken up, then they did not set out out till the day that it was taken up. For the cloud of the Lord was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys." (Exodus 40:34-38)  -

Not just anyone could approach it (Exod. 33.4-6) and this was where Moses spoke  to God "face-to-face" "face-to-face" (Exod. (Exod. 33.7-11) This is what set Israel apart from all other nations - Exod. 33.12-16 people of Purpose for God's dwelling - Exod. 25.8-9; 29.43-6 (" I will dwell among the people  Israel and will be their God. God. And they shall know that I am The Lord their God, who brought them out of the land of Egypt that I might dwell among them. I am The Lord their God." ).  After the heavenly heavenly model - Exod. 25.9, 40; Heb. Heb. 8.5ff.

•

• •

• •

Temple "Then Solomon said, "The Lord has has said that he would dwell in thick darkness. I have indeed built  you an exalted house, a place for for you to dwell in forever." forever." Then the king turned around and blessed blessed all the  assembly of Israel, while while all the assembly of Israel stood. stood. And he said, "Blessed be the Lord, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father, father, ... "Whereas it was in  your heart to build a house house for my name, you did well that it was in your heart. Nevertheless, you shall not  build the house, but your son who who shall be born to you shall shall build the house for my name." Now the the Lord has  fulfilled his promise that he he made. For I have risen in the place of David my father, father, and sit on the throne of  Israel, as the Lord promised, promised, and I have built the house for for the name of the Lord, the God God of Israel. And there I  have provided a place for the ark, in which is the covenant of the Lord Lord that he made with our fathers, fathers, when he  brought them out of the the land of Egypt." Then Solomon stood before before the altar of the Lord in the presence of all the assembly of Israel and spread out his hands toward heaven, and said, "O Lord, God of Israel, there is no God like you, in heaven above or on earth beneath, keeping covenant and showing steadfast love to your servants who walk before you with all their heart, who have kept with your servant David my father what you declared to  him. You spoke with your mouth, and with your your hand have fulfilled it this day. day. "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house house that I have  built! Yet have regard to the prayer prayer of your servant and to his plea, plea, O Lord my God, listening to the cry and to the prayer that your servant prays before you this day, that your eyes may be open night and day toward this  house, the place of which you you have said, "My name shall be there," that you may may listen to the prayer that your  servant offers toward toward this place. And listen to the plea of your servant and of your people Israel, Israel, when they pray toward this place. And listen in heaven your dwelling place, and when you hear, forgive." (1 Kings 8:12-24,  27-30)  -

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•

 All the purposes purposes above from the Tabernacle Tabernacle are transferred transferred to the the Temple, Temple, the 'permanent Tabernacle'

 Where is the special, saving saving presence of God found found now? Jesus and the Church! • Body of Jesus being the new Temple - John. 1.18 [and the rest of the gospel!], Temple's curtain ripped (Matt. 27.51, Mark 15.38, Luke 23.45), Temple destroyed and raised in 3 days, etc. • If Jesus is the new Temple, and we are joined with Him, we too are becoming the Temple of God (Eph. 4.11-16, 1Peter 2.4-9) and gave him as head over all things things to the church, which • Eph. 1.22-3 - " And he put all things under his feet and is his body, the fullness of him who fills all in all. "; Eph. 2.19-22 - "So then you are no longer strangers and  aliens, but you are fellow citizens with the the saints and members of the household household of God, built on the foundation foundation  of the apostles and prophets, prophets, Christ Jesus himself himself being the cornerstone, in whom the the whole structure, being  joined together, together, grows into a holy temple in the Lord. Lord. In him you also are being built built together into a dwelling ."  place for God by the Spirit  Spirit ."

• 1Cor. 3.16-7 - [divisions in the body led to Paul's rebuke:] " Do you not know that you (pl.)  are God's temple and that God's God's Spirit dwells in you? If anyone destroys God's temple, temple, God will  destroy him. For God's temple is holy, and you (pl.) (pl.) are that temple. " • "On earth as it is in heaven" is a guiding principle and motivation throughout Scripture (for another example, cf. Jn. 1.51 based on Jacob at Bethel in Gen. 28.12, as well as Heb. 10.19-20) assembly/gathering, place of • Main Scriptural metaphors for the Church: covenant assembly/gathering, mission, people of God, chosen nation, remnant, family, bride, body, building/temple, city, dwelling place of God overwhelmingly the use in the NT • Note: you in plural form (“y’all”) is overwhelmingly  You  You could summarize God's God's purpose in the world world as  not  selecting  selecting out individuals to get to  heaven, but rather as working to gather a community into His His presence on earth as it is in  heaven! (Cf.  heaven! (Cf. Eph. 2.6, Col. 3.1) 2. The Church as Living Presence of God  A. Invisible Church Church  WCF 25.1 - The catholic or universal universal church, church, which is invisible, invisible, consists of the whole number 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 fullness of him that filleth all in all. B. Visible Church  WCF 25.2 - "The "The visible church, church, which is also catholic catholic or universal universal under the gospel gospel (not confined to one nation, as before under the law), consists of all those throughout the world  that profess the true religion; and and of their children: children: and is the kingdom kingdom of the Lord Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation." • How is this different from the invisible church? Why is it important to not only see it as  visible? • Nicene Creed: "We believe in one holy catholic and apostolic church"

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 What's the purpose of of the visible church? church? (this is why outside of the church there is "no ordinary possibility of salvation") • 25.3 - "Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make  them effectual effectual thereunto." • 25.4 - "This catholic church hath been sometimes more, sometimes less visible. And  particular churches, churches, which are members members thereof, thereof, are more or less pure, according according as the doctrine of the gospel is taught and embraced, ordinances administered, administered, and public  worship performed performed more more or less purely purely in them." • See Acts 2.41-2, Eph. 4.11-6 community of God's God's saving presence that that shows forth • to create an alternative community  who God is - 1Peter 2.4-5, 9-10 - " As you come to him, a living stone rejected rejected by men but in the  sight of God chosen and and precious, you yourselves like living stones are being built up as a spiritual spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. But you are a  chosen race, a royal priesthood, priesthood, a holy nation, a people people for his own possession, possession, that you may proclaim the  excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but  now you are God's people; once you you had not received mercy, but now you you have received mercy." - cf. Exod. 19

Communion of Saints - You You can't be united to the Head without also being united to the Body! "26.1 - All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, resurrection, and glory: and, being united  to one another in love, they have have communion communion in each other’s other’s gifts and graces, graces, and are obliged  to the performance performance of such duties, duties, public and private, private, as do conduce conduce to their mutual mutual good,  both in the inward and outward man." 26.2 - "Saints by profession are bound to maintain an holy fellowship and communion in the  worship of God, God, and in performing performing such other spiritual services services as tend to their their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all  those who, in every every place, call upon upon the name of of the Lord Jesus." Jesus." The "marks" of the Church - Christ as Prophet, Priest, and King • How did Christ accomplish these 3 mediatorial roles in his life? • How does the Church carry these on?  Word - preaching and teaching the truth truth in Christ • Word • Sacraments - confirming and visibly showing forth what is true in Christ • Government - administering and overseeing the community on earth as it is in heaven in Christ Purpose of the Sacraments in the context of Covenant Theology God works through covenants, covenants, and covenants always have seals or rites through which they are instituted and maintained. What we hear in preaching, we see and taste in the sacraments.

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 WCF 27.1 - "Sacraments "Sacraments are holy holy signs and seals seals of the covenant covenant of grace, immediately immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the  world; and solemnly solemnly to engage them them to the service service of God in Christ, according according to his Word." Word." 27.2 - "There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other." • Consider Gen. 17, the covenant of circumcision (and thus Rom. 4.11), alongside Gen. 15 (the "Old Testament Golgotha") and the ratification of the covenant with Abraham with  the animal sacrifices. sacrifices. Circumcision Circumcision (sign & seal) seal) is to the "cutting" "cutting" of the animals animals (thing signified) as baptism (sign & seal) is to the Cross (thing signified). seals" - neither mechanical (Roman Catholic) nor merely memorial • "Signs and seals" (Anabaptist), they are instruments in the hands of a sovereign God who has promised to use them for us by the Spirit through faith in Christ. Literally, Literally, means of grace, grace, of God coming to us, rather than means of gratitude, where we serve or bring us or others to God (in prayer, encouragement, thanksgiving, etc.).  of grace, the Church (its officers)  administers • Importantly, the Spirit is the  agent  of grace, and the sacraments (and preaching) are  means of grace. What's behind these distinctions? "'Presence,, therefore, is not a question of space; it is a relation'. . . As grace is not a • "'Presence question of space but of covenant ratification and assurance. It is here, at the [baptismal] font and the communion communion table, as well as in the pew as we hear the gospel preached, that the question is finally settled for us: God is present; he is near.  And he comes comes in peace." - Michael Michael Horton enters us into the covenant community (just as circumcision did); and the • Baptism enters us Lord's Supper renews our renews our covenant with him (just as Passover did) and binds our communion with him and one another (1Cor. 10.16-8) "Baptism is  is a sacrament of the new testament, ordained by Jesus Christ, not • 28.1 - "Baptism only for the solemn admission of the party baptized into the visible church; but also,  to be unto him a sign and seal of the covenant of grace, grace, of his ingrafting ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ’s own appointment,  to be continued continued in his church until the end of the world" • 29.1 - "Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment nourishment and growth in him, their further engagement in and to all duties which  they owe unto him; and, to be a bond bond and pledge of of their communion communion with him, and  with each other other, as members of of his mystical body". body". partake of communion? Those communion? Those who have been welcomed into his covenant • Who should partake community and made a credible (read: judged credible by the church's officers)  profession of of faith. • Church government: see instructions to church leaders, elders, etc. (1Peter 5; Ac. 20.28; 1Tim. 3,5; Titus 1; Matt. 18.15-20); and instructions to church participants (Heb. 13.17; James 5.14; 1Peter 5.5-6; Matt. 18.15-20; 1Cor. 12; Eph. 4.1-16)

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• The Church is meant to be the kingdom of God "on earth as it is in heaven", so the church make's that profession and declaration, and confirms it at the Lord's Table. • If excommunication is merely declaring to someone they should not partake of  the Lord's Supper Supper,, can you excommunicate excommunicate yourself? yourself? Why is is that important? So, if the Church is His Body, Body, the fullness of Christ, when/where is Jesus most fully  present? How are we to grow grow and mature in Him? And how has He chosen to work in the  world, to bestow His promises? Remember, Remember, this is true (hopefully!), (hopefully!), but it's also a great display of God's grace to provide us with all of these means and supports. Implications for Conversion? Can you convert by yourself? necessarily corporate! See also the • Acts. 2.28-9 - Repent and be baptized! Baptism is necessarily Great Commission, Matt. 28.16-20 • Eph. 2.11-22 - what does it mean to be a Christian according to this passage? • Rom. 10.9-12 - what does it mean to "confess" here in light of the context? • See Matt. 10.32 along with Matt. 16.15-19 and 18.15-20 on creating a kingdom on earth as it is in heaven, and creating a community of full presence • See corporate vows in Ps. 22.25, 61.5, and 116.14

3. The Centrality of Worship in Christian Spirituality  We should should “step back” back” for a moment moment and think about what what we are doing when when we “worship” “worship” something, even even how “strange” it is that we would do it. What does it say about our spirituality that we “worship?” “worship?” In so many words, our confession confession introduces introduces it this way: The light of nature sheweth that there is a God, who hath lordship and sovereignty over all, is good,  and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, in, and  served, with all the heart, and with all the soul, and with all the might. might.  What are some of the ways that we discern discern the centrality centrality of worship worship in Scripture? 1. Central Central to the the church church by definition definition of “churc “church.” h.” 1. Our English English word word "church "church”” is a translatio translation n of the Greek Greek word word "eccles "ecclesia" ia" meaning meaning "assembly" in the New Testament. Testament. Our identity as "church" is that of one holy catholic and apostolic  assembly that is organically united with the saints and angels in the glorious festal gathering in heaven according to Hebrews 12:22-29. 1 Therefore, the church is exhorted to  assemble together in Heb.10:19-25 which is no doubt a reference  to our participation participation together in worship worship on earth as we await the great great day of our  joining with the heavenly heavenly courts courts anticipated in Hebrews Hebrews 12. The consummation consummation of church history is told with the jolting visions of heavenly liturgy in John's apocalyptic epistle. We are met there with visions of the glorified Christ in the company of  worshippers.  worshippers. These liturgical liturgical visions are central central to John's exhortation to the the church in her mission to persevere in being a witness to the nations for the glory of God as revealed in Christ. 2. Centra Centrall to our our iden identit tity y as “cre “creatu ature. re.”” 1

Edmund Clowney, The Church, p. 118

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1. We are are never never so right right with ourse ourselves lves than than when when we worsh worship! ip! Our worshi worship p defines defines us as those made in the image of God responding to God, our infinite, immutable and glorious Creator. As part of God's creation, we are told how we, like the heavens, “declare the glory of of God.” (Ps.19:1) Our worship is "awe-full" "awe-full" and when we catch even a glimpse of the power of God in creation—like Elijah who was filled with awe at  the awesome power power of God in a hurricane. There There is no more more natural and true response response of the Lord, for He  to God than the responses responses to worship.  Let them praise the name of  commanded and they were created… created… (Ps.148:5) Lester Ruth observed, "if God is one of the reasons we offer worship, we can also point to ourselves. Worship is the ultimate original human vocation. People are not first of all homo sapiens, "knowing creatures,"  but we were created created by God to be worshipping worshipping creatures. What distinguishes distinguishes humanity in relationship to God is humanity's ability to worship."  Again from the  book of Revelation Revelation we discover discover that "worship "worship fulfills our eternal eternal destiny. destiny. It anticipates 2  the quality of eternal eternal life." Even the language we evoke when speaking of worship makes the case for our vocation vocation of worship. The word "liturgy" "liturgy" is derived from the Greek words "laos" and "ergon" or "the work of the people." It is our calling then to  worship God. God. 3. Central Central to our our identit identity y as purposed purposed in our our salvat salvation. ion. 1. In God's God's redempt redemption, ion, we are are shown shown the mighty mighty acts acts of God God to save his his chosen chosen people people from their enemies- and most ultimately the last and final enemy of death itself. (1Cor. 15) We respond in worship. Moses prostrated himself himsel f to the God God full of grace and  truth as exposed in Exodus 34:6. Christ meant his his accomplishments accomplishments for the salvation salvation of the elect to "glorify thy name" name" according to John. (Jn.12:28) (Jn.12:28) The exalted Christ is  worshipped as the the "lamb who was slain" for the sins of the elect in Revelation. Revelation. And the the assembly of worshippers sing forth, worthy is the Lamb who was slain, to receive power and  riches and wisdom and strength and honor and glory and blessing! blessing!  And we are told that every  creature which is in heaven and earth and under th earth… said, Blessing and honor and and glory  and power to Him who sits on the throne, and to the Lamb Lamb forever and ever! (Rev. 5:12-13) This is to worship the God of salvation!  As summarized summarized by Lester Ruth , we are therefore therefore called to worship worship because, because, "God is worthy of our worship and and praise. It is meet and right right to give God God thanks and praise. praise. It is suitable and  3  appropriate. It is right because of the nature of God."  As someone someone else has observed, observed, "God's "God's  4  worthiness ensures ensures that God-centered God-centered worship worship could never never be in vain.” vain.” It is the defining mark of our spirituality to be God-centered versus “us” centered, and worship is the expression of this! (Remember WCF 3:1-2 and especially the conclusion: to Him is due from  angels and men, and every every other creature, whatsoever whatsoever worship, service or obedience obedience he is pleased pleased to require of them.) Four Fundamental Principles of “Christian” Worship In WCF:  Principle #1: The Regulative Principle (read (read 21.1b) 2

Lester Ruth, Lecture 1

3

Quoted from unpublished Lecture notes, Foundations of Liturgical Study, Lecture 1 (9/2/99)

4

1975 Harford Appeal, "We worship God because God is to be worshipped." (J.R. Neuhaus, Freedom, p. 122)

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 A Historical Survey: Survey: Ezekiel 20:27-32 20:27-32 compared compared to Dt.12:1-10, Dt.12:1-10, 13 1. Type of literature: Prophetic Court case “Divine Judgement Oracle” 2. Series of indictments based on the Deuteronomic covenant in contrast to Israel's history 3.Main indictment: Covenant infidelity Purpose of Covenant: 20:14 Israel's unfaithfulness: v. 30 Spiritual Harlotry  4. Covenant Curse Curse for breaking breaking covenant stipulations: stipulations: 33-39 33-39 (From Dt. 28) 28) 5. Specific Problem: Syncretism in Worship Key phrase: "on the high mountains and on the hills and under every green tree." (Compare to covenant stipulations in Dt. 12.)  As Calvin put it: "Worship "Worship should be to God alone and without without any dependence dependence on human will... all mixtures by which the pure simplicity of lawful worship is corrupted are condemned." We are to follow in all simplicity what he has ordained by his Word, without adding anything to it at all” ( Sermons on the Ten Commandments , p. 66). Book of Church Order: Preface: Christ, as King, has given to His Church officers, oracles and ordinances; and especially has He ordained there in His system of doctrine, government, government, discipline and worship, all of which are expressly set down in Scripture, Scripture, or by good and necessary necessary inference may be  deduced there from; and to which He commands that nothing be added, and that from them naught be taken away. and Elements of Public Worship Worship - 47-1: Since the Holy Chapter 47 on The Principles and Scriptures are the only infallible rule of faith and practice, the principles of public worship must be derived from the Bible, and form no other source. The Scriptures forbids the worshipping of God by images,  or in any other way  not appointed in His Word, Word,  and requires the receiving, observing, and keeping  pure and entire all such religious religious worship and ordinances ordinances as God God hath appointed in His Word. Five Elements of Worship according to WCF: Wor WCF: Worship, ship, prayer, prayer, sacraments, word, word, and fellowship/collection  What is the apostolic apostolic foundation for for worship?  Acts 2:42 - “They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread  and the prayers.” Therefore, Therefore, 4 Essential Elements: 1. Pray Prayer erss (Sp (Spok oken en and and Sun Sung) g) 2. Sacram Sacrament entss (“Br (“Break eaking ing of Brea Bread”) d”) 1. Bapt Baptis ismm-en entr tran ance ce 2. Lord Lord's 's Supp Supper er-- Ren Renew ewal al 3. Word Word (Apo (Aposto stolic lic)) - Read Read and Preach Preached ed  4. "Fellowship" (Collection and Mercy)

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 Principle #2: The Christ Centered (or Gospel Gospel driven) Principle (read 21.2) The Covenantal Pattern in Worship— Dialogical Movements after the patterned Gospel logic.  1.) God declares, "I am your your God, you are my people” people” as then covenantally covenantally fulfilled in Christ.  2.) The people respond respond by rendering praise and thanksgiving thanksgiving to God, and by by renewing vows of  exclusive faith and commitment commitment to God through Christ. 3.) Christ is present in, with and through covenantal worship to bring about his lifegiving and salvific purpose to the praise of his glorious grace. How then is the presence mediated, except by the Christo-centric logic of the gospel as entered into by worship? !

The Covenantal Movements In worship: From an emphasis on transcendence transcenden ce to imminence to transcendence again… Adoration

Coronation

C.& A.

L.S..

Transcendence

 

Immanence

Sermon

!

The fourfold pattern after a “Gospel Logic:” 1.  Movement of Praise and and Adoration: Adoration: “praise is the gateway to God’s presence” (Hughes Old) 1. We enter his gates with thanksgiving and his courts with praise.  Psm.100:4 ! Call to Worship ! Doxology Hymns/Songs of Praise ! Hymns/Songs ! Prayer of Praise and Invocation 2.  Movement of Confession and Absolution: Absolution: “true knowledge of God leads to a  true knowledge knowledge of ourselves.” ourselves.” (Terry (Terry Johnson) Johnson) -- A familiar pattern in OT:  Moses (after seeing even even the backside of God’s God’s glory) “made haste to bow low toward the earth and worship (Ex.34:8)  Isaiah (seeing a vision of God’s God’s glory in the temple) cried out “woe is me,  for I am ruined, I am a man of unclean lips and I live among a people of  unclean lips.” (Is.6:5) -- A familiar pattern in the NT:  Peter (after he sees God’s God’s glory in Jesus following a miracle) calls out “depart from me for I am a sinful man.” (Luke 5:8)  John (seeing a vision of of God on the throne) throne) described how “when I saw  Him, I fell at his feet as a dead man.” (Rev.1:17) (Rev.1:17)

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Calvin - “ As

a consequence, consequence, we must infer infer that man is never never sufficiently touched touched and affected by the awareness of his lowly state until he has compared himself with God’s majesty.” ! Reading of the Law of God ! Confession of Sin !  Assurance and Absolution ! Entrance Sacrament of Baptism ! Pastoral Prayers ! Hymns/Songs of Thanksgiving 3.  Movement Within Within the Mediated Presence Presence of God in Word  and  and  Sacrament : “the means of grace” 1. It is not merely merely a re-enac re-enactmen tmentt or remembr remembrance ance of God’ God’ss work for for our salvation. It is God present as mediated through his word and sacrament so as to transact his covenant to those who are being saved. 2. Word: “You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God. For “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord  endures forever.” forever.” - 1 Peter 1:23-25 1. “But what does it say? say? ‘The word is near near you, you, on your lips and in in your your heart believe in your heart that God raised him from the dead, you will  be saved’… So faith comes comes from what is heard, heard, and what is heard comes through the word of Christ.” - Romans 10: 8,17 3. Sacrament: “While they were eating, he took a loaf of bread, and after blessing it he  broke it, gave it to them, them, and said, “Take; “Take; this is my body.” body.” Then he took took a cup, and  after giving thanks he gave it to them, and all of them drank from it.” - Mark 14:22-23 1. “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The  bread that we break, is it not a sharing in the body of Christ?” - 1 Cor.16-17 ! Reading from Scripture ! Prayer for Illumination ! Expositional Sermon ! Renewed Faith in Christ ! Renewed Trust and Giving of Ourselves to Christ ! Sacrament of Lord’s Supper and Spiritual Confirmation and Sealing into Gods’ Salvation  4. Movement of Coronation Coronation of God by humanity humanity and benediction benediction for those  being saved by God. God. ! Hymn of Coronation and Praise ! Prayer of Coronation, Praise and Thanksgiving ! Gloria Patri ! Benediction: The final Word is God’s, and it is the promise of  blessing, not curse, curse, upon those those being saved! saved! !

Summary of the Covenantal Pattern:

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“

The two beat rhythm of God's approach to us that meets with and evokes a reacting offering of ourselves to him seems basic to the Christian view of  worship.” - Ralph Ralph Martin  Principle #3: The Vernacular Vernacular Principle (read 21.3, 21.3, esp. 3.b)

• In so far as it is a work of the people in response to the work of God, there is a "vernacular" "vernacular" component to true, true, dialogical, nature of worship. Therefore, Therefore, “This became known to all the residents of Jerusalem, so that the •  Acts 1:19 - “This field was called in their language their language Hakeldama,  Hakeldama, that is, Field of Blood.” gathered and was bewildered, bewildered, because because •  Acts 2:6 - “ And at this sound the crowd gathered each one heard them speaking in the native language native language of  of each.” hear, each of us, in our own native language native language?” ?” •  Acts 2:8 - “ And how is it that we hear, “I wish you all spoke with tongues, but even more that you • 1Cor. 14:5 - “I  prophesied; for for he who prophesies prophesies is greater greater than he who speaks speaks with tongues, tongues, unless indeed he interprets, that the church may receive edification receive  edification.” .” • Consider the relationship of Message to Medium • Using the language of BCO - “Therefore, we are to determine what is "to the glory of God"  and "recognizing that Christ is the Mediator by whom alone alone they can come unto unto God, when they  honor Christ as the head of the church, who rules over over public worship and when when their worship is  an expression of their faith in Christ and their love for Him.” (BCO 47:5) •  Again, "the forms for public worship have value only when they serve to express the  inner  reverence of the worshipper worshipper and his sincere devotion devotion to the true and living living God. And only those whose hearts have been renewed by the Holy Spirit are capable of such reverence and  devotion." (BCO 47:5) • Thus, if the regulative principle preserves the doxology of worship, the vernacular  principle preserves the edification in worship. worship. believing and unbelieving unbelieving elect, the worship worship will be •  As directed to both the believing edifying, even as it is first and foremost doxological. “Even so you, since you are zealous for spiritual gifts, let it be for • 1Cor. 14:12 - “Even  the edification  the edification of  of the church that you seek to excel.” 14:26 - “How is it then, brethren? Whenever you come together, each of • 1Cor. 14:26  you has a psalm, psalm, has a teaching, has a tongue, tongue, has a revelation, revelation, has an interpretation. interpretation. Let all things be done for edification for edification.” .” not just meant “for believers” believers” but “for the elect” elect” (an •  And by “edification” it is not  important distinction... why?) why?) NOT: As an appeal to the sympathies of the flesh… • NOT: • RATHER: As an appeal to the sympathies of effectual calling in election • Consider the difference between the vernacular principle and merely a “seekersensitive” church

 Principle #4: The Directed Directed Principle—a Presbyterian Presbyterian Distinctive Note: Our confession DOES acknowledge that our response to God will necessarily include such things as are beyond the teachings of scripture and ordered by what amounts to "common sense." So for instance, after affirming the above "regulating" principle in Chapter

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1.6, our confession also affirms a vernacular sensitive principle as follows within the same chapter and section:  WCF 1:6 Nevertheless, Nevertheless, we acknowledge acknowledge the inward illumination illumination of the Spirit of God to be necessary necessary for the saving understanding understanding of such things as are revealed revealed in circumstances concerning the worship of Go d, and  the Word: Word: and that there are some circumstances  government of the church, common to human actions actions and societies, which are to be  ordered by the light of nature, nature, and Christian prudence, prudence, according to the general general rules  of the Word, Word, which are always to be observed. How then are these things to be ordered? ordered? Three traditional options: options: 1. Hier Hierar arch chic ical ally ly driv driven en Formalism (RC, Anglican) 2. Cong Congre rega gati tion onal al For Form mlessism (Baptist, Non-denom, etc.) 3. Presby Presbyter terial ially ly Direct Directed ed Forms Forms:: fixed 1. O ur standards will clarify that… "the Lord Jesus Christ has prescribed no fixed  forms for public worship but, in the interest of life and power in worship, has given his Church a large measure of liberty in this matter. matter. It may not be forgotten, however, however, that there is true liberty only where the rules of God's word are observed and the spirit of the  Lord is, that all things must be done done decently and in order order,, and that God's people people should  serve Him with reverence and in the beauty of holiness… holiness… " (BCO 47:6) 2. Worshi Worship p is then then to be direc directed ted with with a view view toward toward 1) an order/co order/conten ntent/  t/  style that is “according to the general rules of the Word” and 2) a content and style that is sensitive to the needs and “vernacular” of a specific congregation. congregation. Therefore, a self-consciously "directed" worship as determined by the general rules/values of scripture and circumstances common to the vernacular of a given society. before the full 3. Thompson : When their chairman… laid the first draft of the work before  Assembly (May 1644) he reported that "many serious serious and sad debates" had taken taken place  5   over the crucial issue of form and freedom. freedom. To satisfy the desires and scruples scruples of all the  parties the subcommittee had found it expedient to produce a  directory , as opposed to a liturgy, which outlined the main headings of worship and described the substance of each  element in such a way that "by "by altering here and there a word, a man may mould it into  a prayer." prayer." Where disagreement could could not be overcome, overcome, the committee made compensation compensation  by allowing variety in practice or by using rubrics of lesser compulsion.” 

5

OF which we do well to avoid by remaining true to that which the Westminister decided for us … rather than re-living them all over. Thus the value of denominationalism—there ARE other church options for those who are not comfortable with the Scoto-Presbyterian tradition.

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Church Government Government - Christ as King Two examples of biblical exhortations: ! 1 Peter 5:1-5 How does Peter describe church government- as doing what exactly? o Notice the “not’s” and the corresponding exhortations to those who are o “elders.” Notice also the exhortation to those who are the recipients of church o government ! Hebrews 13:7-17 Notice carefully how v. 7 and v. 17 are both directed to the recipients of o church government even as to begin and end unified argument? So what is the point of v. 8-16 in relation to 7 and 17 do you think? o  What are the dangers dangers to the gospel gospel that are in view here here and that require require o church government? It’s good news that God has instituted “undershepherds” “undershepherds” to hold us to the truth and grace of the gospel. We need help to be set free from our sins si ns and to guard the grace of God in our lives! Christ’s Christ’s Mediated Authority - “On earth as it is in Heaven”!  WCF 30.1-2: I. 30.1-2: I. The Lord Jesus, as king and head of His Church, has therein appointed a government, government, in the hand of Church officers, distinct from the civil magistrate. II. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from censures, as occasion shall require Preface of the PCA Book of Church Order: Jesus Christ, upon whose shoulders the government rests (Isaiah 9:6) . . . having all  power given unto unto Him in heaven heaven and in earth by the the Father (Matt.28:18) (Matt.28:18) . . . (as) Head over all things to the Church, which is His body; the fullness of Him that filleth all in all (Eph. 1:20-23); He being ascended ascended up far above all heavens, that He might fill all things, received gifts for His Church, and gave all offices necessary for the edification of His Church and the perfecting of His saints.(Eph.4:10-12). saints.(Eph.4:10-12). It belongs to His Majesty from His throne of glory to rule and teach the Church  through His Word Word and Spirit by the ministry of men; thus mediately thus  mediately exercising  exercising His own authority and enforcing His own laws, unto the edification and establishment of His Kingdom. Notice especially the above reference to Eph.1 and 4 as again related to the mediated presence of Christ in the New Testament temple context, here applied to his rule as mediated through the church offices. Notice then the language of “mediately” as applied to Christ’s presence •

•

Read Matt. 16.18-19 and 18.17ff.: 18.17ff.: • There is a relationship between what is happening in heaven and what is happening “visibly” on earth, earth, akin to the logic logic of Ephesians. E.g. Christ’s Christ’s ascended ministry ministry of rule

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acting through visible rulers who are given the “keys of the kingdom of God” such as to “bind and loose.” • Compared to Mt. 18, what is the meaning of “bind and loose” and how is this related to the meaning of “keys”? What are the implications of this in relation to the Lord’s Supper, membership, membership, discipline, etc. “keys,” is derived from the Old Testament (1 Chron. 9:17–27, Nehemiah • The concept of “keys,” 7:1ff) and related to the Temple “gatekeepers” as having the duty of employing keys to open it every morning. The gatekeepers were literally to “guard” (Neh. 7:3ff) the entrance into the Temple. Temple. The important thing here is that this image of “keys” is expanded in Isaiah 22:20–22 to foreshadow the ministry of the Messiah. Christ’s point in Mt. 16 is to affirm this messianic role albeit mediated through the messianic assembly  built upon the foundation foundation of the apostles, apostles, the NT temple temple of God! In the exercise exercise of the “keys,” the gatekeepers (church officers) are charged with governing (opening and shutting) one’s visible relationship with the kingdom of God—even as this forms the  basis of church church government government and the meaning meaning of “watch over over the flock of God” God” (I Peter 5). Thus, the language of “binding and loosing” is loosing” is an ancient Near Eastern way of describing the authority to exercise exercise government. government. For instance, the word “bind” is used  to describe the the exercise of governme government nt in bringing someone someone under under justice or a sentence sentence of some sort, to be legally restrained; e.g., Herod's arrest of John is referred to as “binding” (Mt. 14:3) and so too the arrest of Jesus (Mt. 27:2). To “bind” someone is to  put him under a sentence, sentence, thus restraining him. him. So also, the term “loose” is used used when  the sentence is pardoned or when someone someone is restored restored in a right relation to the governed governed community. That this language speaks of the exercise of government is clearly evidenced in Mt. 18:15–18. In this passage, the point is in reference to the exercise of government in the Temple context (see context—e.g. not a vague “whenever anyone Christian meet”  but when the church, church, acting through through its appointed appointed rulers, meets meets to form judgment!). judgment!). His point is that God is present (in the midst) in such exercise of government to affect a  person’s  person’s relationship with with the covenant covenant community, community, then the Temple Temple community community.. Therefore, concerning Mt. 16, John Calvin observed:  But the church binds him whom it excommunicates—not excommunicates—not that it casts him into  everlasting ruin and despair, despair, but because it condemns his life and morals and  already warns him of his condemnation unless he should repent. It looses him whom it receives into communion for it makes him a sharer of the unity which it  has in Christ Jesus.”  Purpose of Church Discipline  WCF 30.3-4: Church censures are necessary, for the reclaiming and gaining of offending  brethren, for deterring deterring of others others from the like offenses, offenses, for purging out out of that leaven which which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of  the Gospel, and for preventing preventing the wrath of God, God, which might justly fall upon the Church, Church, if  they should suffer suffer His covenant, covenant, and the seals thereof, thereof, to be profaned profaned by notorious notorious and obstinate offenders.  4. For the better attaining of these ends, the officers of the Church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the Church; according to the nature of the crime, and demerit of the person.

purpose of church discipline? (See (See further “Church “Church Discipline” Discipline” handout) • What is the purpose

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•

Consider 1Cor. 5—if 5—if the church (acting through its government) can “excommunicate” or “demit” someone from church membership as expressed at the Lord’s  table, can a person “admit” themselves themselves as to remain remain outside the church government government  that mediates Christ’ Christ’ss presence vis-à-vis Mt. 16? 16? That’s That’s good news! news!

Read WCF 31.1-3 Notice that the institution of church government is not new to the NT, but has always  been present present in redemptive redemptive history, history, albeit under various various administrations. administrations. (See  A Priest with No Name by Preston Graham for a more extensive review of Redemptive History and Priestly vs. Ruling offices distinguished) •

 Addendum: Discipline Discipline Further Defined Defined and Explained Explained BCO 27.1ff   Discipline is the exercise of authority given the Church by the Lord Jesus Christ to instruct and  guide its members and to promote its purity and welfare. The term has two senses: the one  referring to the whole government, inspection, training, guardianship and control which the Church  maintains over its members, its officers and its courts; the other a restricted and technical sense,  signifying judicial process. I. Argument for Divine appointment of Church Discipline from Scripture: 1. Direct institution of institution of Church discipline and ecclesiastical ecclesiastical censures by Christ Himself: Matt.16:18ff  Heidelberg Catechism # 83:  What is the office office of the Keys? The preaching of the holy gospel and Church discipline; by which two things the kingdom of  heaven is opened to believers and shut against against unbelievers. Matt.18:15-18 Heidelberg Catechism # 85: How is the kingdom of heaven shut and opened by Church discipline?  In this way; that, according to the command command of Christ, if a person under under the Christian name show themselves unsound either in doctrine or life, and after repeated brotherly admonition refuse to turn from their errors or evil ways, they are complained of to the Church or to its proper officers,  and if they neglect to hear them also, are by them excluded from the holy Sacrament and the Christian communion and by God himself from the kingdom of Christ; and if they promise and  show real amendment, they are are again received as members members of Christ and his Church. John 20:21-23 2. Apostolic practice as foundation : foundation : Eph.2:20; 1 Cor. 4:18-21; 5:1-13; 2 Cor. 2:1-10; 7:8-12; 10:2-8; 13:2-10; 1 Tim.1:19-20 3. Directions given in Scripture for the manner of its exercise: exercise: 1 Tim. 5:20; 2 Tim.2:24-26; Jude 23; Tit. 3:10; 2 Thess.6-14ff   4. Directions given in Scripture for the manner of its reception: Hebrews 13:17ff; Romans 13:1-4; 1 Peter 5:5 III. Three Goals of Discipline:

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1. Glory of God (and honor of religion) - 1 Cor. 6:20; Eph. 3:20-21 2. Purity of Church - 1 Cor. 5:6-8 3. Reclamation of the wayward: Mt.18:15-20 (note context:  one of the least of these and the goal of winning the brother.); 1 Cor. 5:5; 2 Tim. 2:24-26 IV. Stages of Discipline: T. David Gordon: "I refer to 'stages' rather than 'steps.' 'steps. ' At the positive level, we do not instruct merely once ('a step'), but many times. We do not pray merely once, but regularly, repeatedly. Even when the 'remedial' aspects begin, I believe that there are 'stages,' not 'steps,' because I believe that the effort to win a brother 'alone' should not be hastily or perfunctorily perfunctoril y done. It is not a 'step' one passes quickly by, but a stage which may require many visits, as long as there is any reasonable possibility that progress is  being made." 1. The positive dimension: "teaching to observe all that Jesus commanded" commanded" Matt. 28:18-20, 1 Tim. 4:6-16 (Instruction, Catechism, Corporate Worship, Godly example, Sacraments) 2. The prevenient dimension: "watching "watchi ng over souls to prevent their going astray. " Heb. 13:17, 1 Peter 5:1-4 (Regular Visitations, Prayers) 3. The remedial dimension: "correcting or pronouncing judgment on the wayward." 1 Cor. Cor. 5, 2 Tim. 2:24-26, 1 Tim. Tim. 1:19-20 1. Private stage: "go and point out the fault when the two of you are alone." 2. Arbitration stage: "But if you are not listened to, take one or two others along  with you" (note: who one takes must be carefully considered as one who is a Christian witness and is in him/herself a mature and responsible Christian. Preferably an officer of the church.) 3. Ecclesiastical/formal stage: "If the member refuses to listen to them, tell it to  the church." (Note: "church" in Mt. 18 refers to ruling/ judicial courts. See  previous study study on "church.") "church.")  V.  V. Difficulties of Discipline: (categories and quotes from T. David Gordon) 1. Personal: "It is hard for sinners to discipline discipline sinners. We tend to either be too strict strict (Mt. 7) or too lax (1 Cor. 5) 2. Exegetical:  2 Peter 3:15-16: "So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of of this as he does in all his letters. There are some things things in them hard  to understand." understand." 2 Considerations: Considerations:  What issues the Bible Bible addresses: addresses: (BCO 29-1)  What the Bible teaches? teaches? 3. Cultural: 1.  Individualism: People do not perceive themselves as either responsible for others or

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accountable to others. 2. Voluntarism: People believe that church membership is voluntary. (political (politica l  voluntarism has been mistaken mistaken for moral voluntarism.) voluntarism.) litigiousness : including litigation against churches 3. Rise of litigation and litigiousness  4. Sentimentalism: Few people are capable of the kind of dispassionate judgment judgment which discipline requires; they tend to sympathize with a party or against a party. party. Can't allow  personal feelings and personal issues to cloud the objective work of discipline. This is not to say that we are unfeeling and uncaring in how we deal with others.  VI. Limitations of Church Discipline: (from James Bannerman)

1. "The judicial power of the Church is limited by a regard to the authority of Christ as the source of it."  All authority is under and derived from the authority of Christ as the "Chief Shepherd."(2 Peter 5) Church in the way of discipline is limited by the Word Word of God as the rule of its 2. "The judicial power of the Church  exercise.. Beyond that rule, the Church has no right of discipline, and no authority to enforce it." (BCO 27-5) 3. "The power of the Church in the way of discipline is limited by the nature of it, as exclusively a spiritual  power.  power." (Can only affect our relationship relationship to church, not not temporal affairs like taking taking away  property or civil affairs like taking taking away voting privleges.) privleges.)  4. "The power of the Church in the way of discipline is limited by a regard to the liberties and edification of its members." 1. It is always considered remedial rather than punitive as dealing with those in the church of Christ. 2. Respects the freedom of conscience in those areas where Scripture is either silent or  permissive.  permissive. (Rom. 14:13-17) 14:13-17) BCO 27-4: The power which Christ has given the Church is for building up, and not for destruction. It is to be exercised exercised as under a dispensation dispensation of mercy and not of  wrath. As in the preaching of the Word the wicked are doctrinally separated from the good, so by discipline the Church authoritatively separates between  the holy and the profane. In this it acts the part of a tender mother, mother, correcting her children for their good, that every one of them may be presented faultless in  the day of the Lord Jesus. Discipline is systematic systematic training under the authority authority of God's Scripture. No communing or non-communing member of the Church should be allowed allowed to stray stray for the Scripture's Scripture's discipline. Therefore, teaching elders must: a) instruct the officers in discipline, b) instruct the Congregation in discipline, c) jointly practice it in the context of the congregation and church courts.

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 What’s  What’s so Unique about Presbyterianism? Presbyterianism? The word “presbyterian” simply comes from the Greek,  presbyter, which means elder or  bishop. Presbyterian thus denotes the form of church government government where elders form the seat of authority. • Church government has always been present, albeit in different administrations  throughout redemptive history. history. It has always reflected what could be described as a “two-office” expression. expression. E.g. the office of “teaching/priestly elder” and “ruling elder,” the latter as chosen from “among the people.” Exodus 18:13ff, (cf. 2 Chron. 19:8-9) By way of a comparison and contrast, the lay-elders focused upon the governing aspects and grew naturally out of the patriarchic family system and continued through the Mosaic period even into the exile. This office was set apart in its “uniquely representative” representative” nature as a lay-office and was therefore “selected by the people and speaking and acting acting on their behalf.” 6 The lay-elder office was “regarded “regarded by  the principle of representation of the whole congregation of Israel.”7 There was “no evidence that the ministry of Word or the teaching of the law was ever assigned to this office or that the ability to teach had any bearing on qualifications for it,” 8 Compare then to Dt. 33:9-10 as describing the office of pastor-priest. The pastor-priests (out of the tribe of Levi) shared with the elders the responsibilities of judgment and rule with special responsibilities for difficult cases which required their expertise in the Scriptures. 9 And yet, these responsibilities were adjunct to their primary calling as ministers of the word and sacrament and as the superintendents of Israel’s worship. 10  As per the unique role of mediating between God and humanity, humanity, the priests were  not  chosen from among the family system per se, but were set apart by God from the tribe of Levi. They  were of a “ separate and distinct membership” and therefore “did not share share the characteristically representative character of the eldership . . . the priesthood was organized according to a set of regulations which pertained to itself alone.” They were, in short, claimed by God as his own ministers in Israel and were granted a direct ministerial authority not assigned to elders. 11

expression is interestingly reflected reflected in the NT context as well—see • This “ two-elder” expression is further 1 Tim 3 in relation to 1 Tim 5:17 Note: There is some difference of opinion within the reformed tradition about whether  the “deacon” in 1Tim. 1Tim. 3:11 is a “servant “servant elder” as contrasted contrasted with the “bishop “bishop elder” as  then to correspond correspond to the two types of elders elders in 1 Tim. Tim. 5:17, or if 1 Tim. Tim. 5:17 is describing two types of “elders” as related to the office described in 1 Tim. 3:1-10 as distinguished from a third office of “deacon” in 1Tim.3:11. (Note as well, this would effect what you see happening in Acts 7—the appointment of “elder deacons” or “deacons as distinguished distinguished from elders”. This is the back story as to why CPC has a “Servant Leader Board”, rather than a Board of Deacons. We believe in the first option.). The important thing is to see the distinction distinction that was also in the NT context context 6

C.f. Ex.`17:5-6, 19:7, 24:1-11, Lev. 4:13-15, Dt.21:1-9, 1Sam.8:43, 2Sam5:3, 1Kgs 20:7-8.

7

C.f. Ex.12:3, 6, 21, 1Kgs 8:1, 2, 3, 5, 14, 22, 55, 62, 65. For instance, instance , these lay-elders were seen requesting a king on behalf of the people in 1Sam.8:4, and acting on behalf of Israel in covenant making in 2 Sam.5:3, Ex.24:1ff. 8

c.f. Ezek. 7:26, Jer. 18:18.

9

cf. Dt.17:8-13, 21:5, 1Chron.23:4.

10

Rayburn, Raybu rn, p. p . 225-226. 225- 226. cf. Lev. 1:5ff, Ezek. 7:26, Ezra 7:10-11, Neh.8:7-9, 15:11ff, 1Chron 15:11ff, 16:4ff.

11

cf. Num.3:5-13, Num.6:22-27, Dt. 18:2, 5.

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 between pastor-elders pastor-elders and ruling ruling elders as correspondin corresponding g to the office of of “Priest/Elder” “Priest/Elder” and “Governing Elders” as noted already. Notice again WCF 31.1. This is taken from the record record in Acts 15 regarding the council council that met at Jerusalem. In asserting the propriety of such meetings, our form of government is different from another form of church government. The form of church government which denies the propriety of such assemblies is called what? Local Courts: (Session) 1 Cor. 5:11-13 Higher Courts: (Presbytery and Assembly)  Acts 15:1-6  Acts 16:4 Several vs. Joint actions - Concerning then this “two-office” form of government (however one affirms the possible third office of deacon as per the PCA), it is important to distinguish  between their “several” actions actions and their “joint” “joint” actions (see further Acts Acts 15 in “session”) “session”) such as to pertain to spiritual influence/power influence/power (several actions) vs. jurisdictional authority (joint actions in session).

 What are three common common forms of government? government? 1. Prelacy: Prelacy: administered by archbishops, bishops, deans, archdeacons and other ecclesiastical offices on a hierarchical system by hierarchical appointment vs. representative or congregational determined offices. All things are general. (Roman Catholic, Episcopal, Greek Orthodox, Methodist)  James Bannerman: “The Proper and essential distinction between the two systems is  the assertion by Episcopalians and the denial by Presbyterians Presbyterians of Scriptural  warrant for a third order of ordinary and permanent office-bearers office-bearers in the Church above presbyters and deacons, having exclusively in their hands the "power of ordination" ordinati on" and the "power of jurisdiction." (Vol. 2, p.263-4) 2. Independency: Independency : Each separate congregation congregation is under Christ Christ subject to no external  jurisdiction. All things are local. local. Congregational Congregational Independency Independency (Baptist, Congregationalism) Congregationalism) Representative Independency (Reformed Baptist) 3. Presbyterianism: Presbyterianism: Representative Representative government government that enjoy jurisdictional/ecclesiastical jurisdictional/ecclesiastical connectedness to other churches within same denomination. denominatio n. Some things are originally local; some are general. Even originally local matters may become become general,  through review review,, complaint, or appeal. appeal.

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 Means of Grace - Enjoying the the Benefits of Salvation Salvation Private Means of Grace12: Prayer WCF 21: Of Religious Worship and the Sabbath Day lex orandi lex credendi -  the

law of praying is the law law of believing

 WCF on Prayer: Prayer: - What is it? - 21.3 - Prayer, with thanksgiving, being one special part of religious worship, is  by God required required of all men: and, and, that it may be accepted, accepted, it is to be made made in the name of of the Son, by the help of His Spirit, according to His will, with understanding, understanding, reverence, humility, humility, fervency, faith, love and perseverance; and, if vocal, in a known tongue. - Where and who? who? - 21.6 - Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is  performed,  performed, or towards which which it is directed: but but God is to be worshipped worshipped everywhere, everywhere, in spirit spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in  the public assemblies, assemblies, which are not carelessly carelessly or wilfully to be neglected, or forsaken, when God, by His Word or providence, calls thereunto.  Why is prayer necessary necessary for  for Christians? Heidelberg Q. 116  A. Because it is the chief chief part of thankfulness thankfulness which God God requires of of us: and also, because because God will give his grace and Holy Spirit to those only, who with sincere desires continually ask them of him, and are thankful for them. Let your theology lead you in prayer, similar to the movements in our worship service. This could even be done while meditating on one passage of Scripture.  ACTS::  ACTS 1. Adoration - “You are….” - praising God in His majesty and transcendence 2. Confessio ion n - “I confess….” - having come into the presence of this great God, we can’t help but bend our knees in unworthiness 3. Thanksgiving Thanksgiving  - “Thank you for…..” - in response to the confession receive God’s forgiveness and thank Him for His mercy  4. Supplication Supplication  - “Please God….”- this is what we normally think of prayer as - asking God for things, but let the Bible and theology guide this, remembe remembering ring from 1-3 who God is and what we really need to ask for. Notes from Calvin’s Institutes on Prayer, ch. 20 -  prayer is “the chief exercise exercise of faith, and by which which we daily receive receive God’s God’s benefits” (850) (850) - having learned that whatever we lack and need is in God, “it remains for us to seek in him, and in prayers to ask of him, what we have learned to be in him. Otherwise, to know God as the master and bestower of all good things, who invites us to request them of him, and still not go to him and not ask of him - this would be of as little profit as for a man to neglect a treasure, buried and hidden in the earth, after it had been pointed out to him.” (850)

12

Note: Prayer can also obviously be corporate as well, which is what WCF primarily has in mind, but it is also a key means of grace for us as individuals.

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- “nothing is promised to be expected from the Lord, which we are not also bidden to ask of

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him in prayers. . . . Words fail to explain how necessary prayer prayer is, and in how many ways  the exercise of prayer is profitable. profitable. . . . The only stronghold of of safety is in calling upon his name . . . [and] comes an extraordinary peace and repose to our consciences.” (851)  Appropriate posture: posture: take  take note to be reverent without without “an excess of frivolity” in prayer prayer,, asking only what God allows, even as He “bids us pour our our hearts before him” (855) Forgiveness and prayer: prayer prayer: prayer is also a “plea “plea for pardon”, pardon”, grounded in knowing knowing that “unless they are founded in free mercy, prayers never reach God” (861) Suffering, assurance and prayer: “But ‘assurance’ i do not understand to mean that which soothes our mind with sweet and perfect repose, releasing it from every anxiety. For to repose so peacefully is the part of those who, when all affairs are flowing to their liking, are  touched by no no care, burn with no desire, toss with no fear. fear. But for the saints the occasion  that best stimulates stimulates them to call upon upon God is when, when, distressed by their own need, need, they are  troubled by the the greatest unrest, unrest, and are almost almost driven out of of their senses, until until faith opportunely comes to their relief. For among such tribulations God’s goodness so shines upon them that even when they grown with weariness under the weight of present ills, and also are troubled and tormented by the fear of greater ones, yet, relying upon his goodness,  they are relieved relieved of the difficulty difficulty of bearing them, and are solaced solaced and hope for for escape and deliverance. It is fitting therefore that the godly man’s prayer arise from these two emotions, that it also contain and represent represent both.  both. That is, that he groan groan under present present ills and anxiously fear those to come, yet at the same time take refuge in God, not at all doubting he is ready to extend his helping hand.” (863) Certainty and prayer: prayer: “Now what sort of prayer will this be? ‘O Lord, I am in doubt  whether thou wiliest to hear me, me, but because i am pressed by anxiety anxiety,, I flee to thee, that, if I am worthy, thou mayest help me.’ . . . If we could pray fruitfully, we ought therefore to grasp with both hands this assurance of obtaining what we ask (Heb. 4.16; Eph. 3.12). . . For only that prayer is acceptable to God which is born, if i may so express it, out of such  presumption  presumptio n of faith, and is grounded grounded in unshaken unshaken assurance of of hope. . . . Prayers are are  vainly cast upon upon the air unless hope hope be added, from from which we quietly quietly watch for God God as from a watchtower. watchtower. . . . Faith is not at all overthrown when it is joined with the acknowledgment of our misery, destitution,a and uncleanness. For however much believer may feel pressed down or troubled by a heavy weight of sins, not only bereft of all things  that might obtain favor with God, God, but laden with many offenses that justly justly refer him  terrifying, nevertheless nevertheless they they do not cease cease to present themselves; themselves; and and this feeling does does not frighten them from betaking themselves to him, since there since  there is no other access to him. him. For  For  prayer was not not ordained that we should be haughtily haughtily puffed up before before God, or greatly greatly esteem anything of ours, but that, having confessed our guilt, we should deplore our distresses before him, as children unburden their troubles to their parents. Moreover,  the  boundless mass of our sins sins should amply flourish flourish us with spurs or goads goads to arouse us to  pray.”  pray .” (865) Prayer and denying God God - “When they do not flee to God whenever necessity presses, do not seek him, and do not implore his help, they defraud him just as much of his due honor as if they made new gods and idols, since in this way they deny God is the author of every good thing.” (869) Jesus our Intercessor Intercessor - “Since no man is worthy to present himself to God and come into his sight, the Heavenly Father himself, to free us at once from shame and fear, which might

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 twill have thrown thrown our hearts into despair despair,, has given us his Son, Son, Jesus Christ Christ our Lord, to  be our advocate advocate and mediator mediator with him, by whose whose guidance we may confidently confidently come to him, and with such an intercessor, trusting nothing we ask in his name will be denied us, as nothing can be denied by the Father.” (874) -   Always Always - “We never lack reason and occasion for praise and thanksgiving”!! (888)

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3.2.3 - Means of Salvation and Assurance: Saving Faith and Repentance WCF 18: Of Assurance WCF 14: Of Saving Faith WCF 15: Of Repentance unto Life

Calvin on Justification, Assurance and Sanctification: “The grace of justification is not separated from regeneration [or, sanctification], although they are things distinct. But because it is very  well known by experience experience that the the traces of sin always always remain in the righteous, their their  justification must must be very different different from reformation reformation into newness of life (cf. Rom. 6.4). 6.4). For God so begins this second point in his elect, and progresses in it gradually, and sometimes slowly, throughout life, that they are always liable to the judgment of death before his  tribunal. But he But he does not justify in part, part, but liberally, liberally, so that they may appear in heaven as if endowed with the purity of Christ. No portion of righteousness righteousness sets our consciences at  peace until it has been been determined determined that we are pleasing pleasing to God, because because we  we are entirely righteous before him. him. From this it follows that the doctrine of justification is perverted and utterly overthrown when doubt is thrust into men’s minds, when the assurance of salvation is shaken and the free and fearless calling upon God suffers hindrance - nay, when peace and  tranquility with spiritual spiritual joy are not established. established. . . . For faith For faith totters if it pays attention to  works,  works, since no one, even of the most holy, will find there anything on which to rely.”  Institutes, 3.XI.11

 What is Assurance? Assurance? - WCF  WCF 18 It’s Possible! 18. 1. Although hypocrites and other unregenerate men may vainly deceive  themselves with false hopes and carnal presumptions presumptions of being being in the favor of God, God, and estate of salvation(a) (which hope of theirs shall perish(b)): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace,(c) and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.(d) (a) Mic 3:11; Deut 29:19; John 8:41 (b) Amos 9:10; Matt 7:22-23  (c) 1 John 5:13; 1 John 2:3; 1 John 3:14,18-19,21,24  (d) Rom 5:2,5 

Infallible Basis - 18.2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope;(e) but an infallible assurance of faith founded upon the divine  truth of the promises promises of salvation,(f) salvation,(f) the inward evidence evidence of those those graces unto unto which these  promises are are made,(g) the testimony of the the Spirit of adoption adoption witnessing with with our spirits that  we are the children children of God,(h) God,(h) which Spirit is the earnest of our inheritance, whereby whereby we are sealed to the day of redemption.(i) (e) Heb 6:11,19 (f) Heb 6:17-18  (g) 2 Pet 1:4-11; 1 John 2:3; 1 John 3:14; 2 Cor 1:12 (h) Rom 8:15-16  (i) Eph 1:13-14; Eph 4:30; 2 Cor 1:21-22

Not identical to faith, but available to all ordinarily - 18.3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it:(k) yet, being enabled by the Spirit to know the

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 things which are freely given him of God, he may, may, without extraordinary extraordinary revelation, revelation, in the right use of ordinary means, attain thereunto.(l) And therefore therefore it is the duty of everyone to give all diligence to make his calling and election sure,(m) that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, obedience, the proper fruits of this assurance;(n) so far is it from inclining men to looseness.(o) (k) 1 John 5:13  (l) 1 Cor 2:12; 1 John 4: 13; Heb 6:11-12; Eph 3:17-18  (m) 2 Pet 1:10  (n) Rom 5:1-2,5; Rom 14:17; Rom 15:13; Eph 1:3-4; Ps 4:6-7; Ps 119:32 (o) 1 John 2:1-2; Rom 6:1-2; Titus 2:11-12,14; 2 Cor 7:1; Rom 8: 1,12; 1 John 3:2-3; Ps 130:4; 1 John 1:6-7 

 Assurance shaken shaken but not lost - 18.4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light:(p) yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived;(q) and by the which, in the meantime, they are supported from utter despair.(r) (p) Ps 51:8,12,14; Eph 4:30-31; Ps 77:1-10; Ps 31:22; Matt 26:69-72; Luke 22:31-34  (q) 1 John 3:9; Luke 22:32; Ps 51:8,12; Ps 73:15  (r) Mic 7:7-9; Jer 32:40; Isa 54:7-14; 2 Cor 4:8-10 

 Saving Faith and Repentance Repentance  What is “faith” in general? general?

“God gives what He demands” – in conversion, we become active, appropriating the gifts we received when we were passive. This is what a born-again person does. Saving Faith Read Gal. 2.20 [cf. Ac. 15.11]  WCF 14.1 14.1 - The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened. 14.2 14.2 - By this faith, a Christian believeth to be true whatsoever is revealed in the Word, Word, for the authority of God himself speaking therein; and acteth differently upon that which each  particular passage passage thereof containeth; containeth; yielding obedience to the commands, commands, trembling at the the  threatenings, and and embracing the the promises of God for this life, life, and that which is to come. But  the principal acts of saving faith are accepting, accepting, receiving, receiving, and resting resting upon Christ alone for  justification, sanctification, sanctification, and eternal eternal life, by virtue of the covenant covenant of grace.  WLC 72 – 72 – Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the

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disability in himself and all other creatures to recover him out of his lost condition, not only  assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation. If “assenting to the truth” is not enough, what is enough? And what is notably not added? Technically we are saved through faith, not by faith. Why? Repentance unto Life Read 2Cor. 7.8-11  WCF 15.1 - Repentance unto life is an evangelical grace, the doctrine whereof is to be  preached by every every minister minister of the gospel, gospel, as well as that of faith in Christ. 15.2 - By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments. 15.3 - Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.

 An indication of the the absence of saving saving faith is NOT sin sin by itself, but unrepentant  sin.  sin. Why?  What could be the danger of distancing distancing repentance repentance from faith? Or Or from distancing distancing faith from repentance?

 What would be the difference between between a legal/religious legal/religious repentance repentance and a gospel gospel repentance?  What could be signs signs of spurious spurious conversions? conversions?

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3.2.4 - Sanctification WCF 13: Of Sanctification

So, with all that forgiveness stuff, now what? Having been justified, do we now move beyond the gospel? “Religion is outside in, but the gospel is inside out. We are justified by grace alone, not by works; we are beautiful and righteous in God’s sight by the work of Christ. Once we gain this understanding on the inside, it revolutionizes how we relate to God, to ourselves, and to others on the outside. “It is inaccurate to think the gospel is what saves non-Christians, non-Christians, and then Christians mature by trying hard to live according to biblical principles. It is more accurate to say that  we are saved by believing the gospel, and then we are transformed transformed in every part part of our minds, minds, hearts, and lives by believing the gospel more and more deeply as life goes on (see Rom 12: 1  – 2; Phil 1: 6; 3: 13– 14).” - Tim Tim Keller Union with Christ grounds this whole discussion, why?  What is sanctification?  WCF 13.1 - They They, who are once effectually effectually called, and and regenerated, regenerated, having a new heart, heart, and a new spirit created in them, are further sanctified, really and personally, personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them: the dominion of the  whole body of of sin is destroyed, destroyed, and the several several lusts thereof thereof are more and more more weakened weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the  practice of true holiness, without without which no man shall shall see the Lord. Lord. - What is sanctification differentiated differentiated from? And yet yet no one who is justified is not being sanctified! - How is it accomp accomplishe lished? d? o What are some bad ways ways to unders understand tand it being being accom accomplis plished? hed? - What is actually actually being being accomplish accomplished? ed? Indicative first, then imperative - “If…, then….” OR “Therefore….” - See Col. 3.1-14. “I became a Christian once for all upon the basis of the finished work of Christ through faith; that is justification. The Christian life, sanctification, sanctification, operates on the same same basis, but moment by moment. There is the same base (Christ’s work) and the same instrument (faith);  the only difference difference is that one is once for all and the the other is moment moment by moment moment . . . If we try  to live the Christian Christian life in our own strength we will have have sorrow, sorrow, but if we live in this way, way, we  will not only serve serve the Lord, but but in the place of sorrow sorrow,, He will be our song. song. That is the difference. The ‘how’ of the Christian life is the power power of the crucified and risen Lord, Lord,  through the agency agency of the indwelling indwelling Holy Spirit, Spirit, by faith moment moment by moment.” moment.” – Francis Schaeffer “Be who you are” are” From DeYoung’s, DeYoung’s, The Hole in our Holiness - “God doesn’t say, ‘Relax,  you were born born this way.’ way.’ But he does say, say, ‘Good news, you you were reborn reborn another  way.”  way.” -100  You’re on a different different team - no longer longer “in Adam”, Adam”, you’re “in Christ”, Christ”, so act like it! •  You’re  You’ve been released released from prison, so don’t don’t act like you did when you were were in! •  You’ve  You’re no longer longer a baby anymore, anymore, you’re a ten-year-o ten-year-old, ld, so don’t act act like a baby! •  You’re student arriving on on a horse, with a quill a candles candles - you’re you’re in the wrong •  A college student

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century!  At war – The contradiction contradiction within our heart heart – 13.2 - This sanctification is throughout, in the  whole man; yet imperfect in this this life, there abiding still some remnants remnants of corruption corruption in every  part; whence ariseth ariseth a continual and irreconcilable war, war, the flesh lusting against the Spirit, Spirit, and the Spirit against the flesh.  Yet  Yet we know the victory – 13.3 - In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God. “Though sin still remains it does not have the mastery. There is a total difference  between surviving surviving sin and reigning reigning sin, the regenerate regenerate in conflict conflict with sin and the the unregenerate unregenerate complacent to sin. It is one thing for sin to live in us: it is another for us to live in sin. It is one thing for the enemy to occupy the capital; it is another for his defeated hosts to harass the garrisons of the kingdom.” – John Murray God’s work in us – Phil. 1.6, 1Cor. 15.10 – “God’s working in us is not suspended because  we work, nor our our working suspended suspended because because God works. works. Neither is the relation strictly one of co-operation as if God did his part and we did ours so that the conjunction or co-ordination of both produced the required result. result. God works in us and we also work. But the relation is  that because God works we work. All working out of salvation on our part is the effect of God’s  working in us, not not the willing to the exclusion of the doing and not the doing to the exclusion exclusion of the will, but both the willing and the doing. And this working of God is directed to the end of enabling us to will and to do that which is well pleasing to him. We have here not only the explanation of all acceptable activity on our part but we have also the incentive to our willing and working. What the apostle is urging is the necessity of working out our own salvation, and the encouragement he supplies is the assurance that it is God himself who works in us. The more persistently active we are in working, the more persuaded we may be that all the energizing grace and power is of God.” - John Murray Christians work: “They work to kill sin and they work to live in the Spirit. They have rest in  the gospel, but but never rest in their their battle against the the flesh and the devil. devil. The child of God God has  two great marks marks about him: he him: he is known for his inner inner warfare and his inner inner peace.” peace.” - Kevin DeYoung, The Hole in our Holiness, 89 [paraphrasing JC Ryle’s “Holiness”]

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3.2.4.2 - Fruits of Sanctification: Good Works, the Law of God, Christian Liberty, and Perseverance WCF 16: Of Good Works WCF 17: Of the Perseverance of the Saints S aints WCF 19: Of the Law of God WCF 20: Of Christian Liberty and Liberty of Conscience

 What are good works? works?  WCF 16.2 - These These good works, works, done in obedience obedience to God’s God’s commandments, commandments, are the fruits fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life. - How do the the works works relate relate to faith? faith? - Why do them? What What do they they accomplish? accomplish? totally accepted already do the The gospel working itself out - “ Persons who know they are totally  right thing out of sheer delight in righteousness for for its own sake. Only in the gospel do you obey God for God’s God’s sake, and not for what God will give you. Only in the gospel do you love people for their sake (not yours), do good for its own sake (not yours), and obey God for his sake (not  yours). Only the gospel makes makes “doing the right thing” a joy and delight, not a burden burden or a means to an end. - (1) Many evangelical churches teach you are saved s aved by your surrender to Christ plus right beliefs  and behavior. behavior. This can reject the grace-first grace-first principle. They teach we are saved because because of the level of our faith, instead of through faith. This makes our performance performance the savior. savior. It is not the level but the object of our faith that saves us. -(2) Liberal churches often teach that it doesn’t matter so much what you believe as long as you are a loving and good person. This also rejects the grace-first principle by teaching that virtue is  enough to get us to God. It negates the necessity necessity of the cross and provides no hope for bad people. people. -(3) Legalism is another example of a thwarted view of sanctification. Such a church might ask of its members conformity in styles of dress, dating, diet, and so on. Cultural imperialism,  especially among missionaries, missionaries, can be another form form of legalism.”   - Keller How do we know what works to do? On the Law of God  WCF 19.1 - God God gave to Adam a law, as a covenant of works, works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability  to keep it. Given to Israel - 19.2 – This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and  the other six, our our duty to man. Three parts to the Law 1. Ceremonial [19.3] Ceremonial [19.3] – connected to sacrifices, temple, etc. – now ceased, why? 2. Civil [19.4] – connected to Israel as nation-state and body politic – now ceased,  why?

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1. Church Church is no longer longer nationa nationall or political political,, but transnati transnational; onal; no longe longerr strictly strictly  physical or temporal, temporal, but spiritual. spiritual. For example, 1Cor 1Cor.. 5.13 - Old Testament Testament civil law of execution gets re-applied to the church as excommunication. 2. Hence, Hence, no holy holy wars in the the New Covena Covenant nt now, now, our battle battle is spiritua spirituall (Eph. 6.10ff). 3.  Moral – 19.5 – 19.5 – “The moral law doth forever bind all, as well justified persons as others, to the obedience thereof…..Neither thereof…..Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation” Three uses of the Moral Law [19.6] 1. Civil – Civil – curbing evil and injustice in society in general 2. Enclectic/Pedagogical Enclectic/Pedagogical - reveals our sin and need for Christ - this is  particularly evident evident in the Sermon Sermon on the Mount Mount where Jesus Jesus teaches us  the full force of the the Moral Law in order order to show just just how far away we are from fulfilling it. 3. Didactic (“third”) – (“third”) – guiding believers in grateful obedience Notice that the law is a form of God’s love - He loves us enough to tell us what will destroy us and how to avoid sin and pursue righteousness. If would NOT be love, if He left us without a  law. But aren’t we freed from the Law?  WCF 20.1 – The liberty which Christ Christ hath purchased purchased for believers believers under the gospel consists consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral  law; and, in their being being delivered from from this present present evil world, bondage bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; damnation; as also, in their free access to God, and their yielding obedience obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also  to believers under the law. law. But, under the new new testament, the liberty of Christians Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church  was subjected; subjected; and in greater boldness boldness of access access to the throne of grace and in fuller fuller communications communications of the free Spirit of God, than believers under the law did ordinarily partake of. - What  What are freed from? - What  What are freed to?  From Luther’s “The Freedom of a Christian” - "every Christian is by faith so exalted above all things that, by virtue of a spiritual power, he is lord of all things without exception, so that nothing can do him any harm. . . . The power of  which we speak is spiritual. It rules in the midst of enemies enemies and is powerful powerful in the midst midst of oppression. This means nothing else than that “power is made perfect in weakness” [II Cor. 12:9] and that in all things I can find profit toward salvation [Rom. 8:28], so that the cross and death itself are compelled to serve me and to work together with me for my salvation. This is a splendid privilege and hard to attain, a truly omnipotent power, power, a spiritual dominion in which there is nothing so good and nothing so evil but that it shall work together for good  to me, if only I believe. believe. Yes, Yes, since faith alone alone suffices for salvation, I need nothing except except faith

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exercising the power and dominion of its own liberty. Lo, this is the inestimable power and  liberty of Christians." Christians." - “Faith is truly active through love (Gal. 5.6), that is, it finds expression in works of the freest service, cheerfully and lovingly done, with which a man willingly serves another without hope of reward; and for himself he is satisfied with the fullness and wealth of his faith....We should should devote all our works to the welfare of others, since each has such abundant riches in his faith  that all his other works works and his whole life are a surplus with surplus with which he can by voluntary  benevolence  benevolence serve and do do good to his neighbor neighbor.. . . . Hence, as our Heavenly Heavenly Father has in Christ freely come to our aid, we also ought freely to help our neighbor through our body and its works, and each one should become as it were a Christ to the other that we may be Christs  to one another and Christ may be be the same in all, that that is, that we may be truly truly Christians. ....Love is true and genuine where there is true and genuine faith. . . . A Christian  lives not in himself, himself, but in Christ and and in his neighbor neighbor. Otherwise he is not a Christian. He lives lives in Christ through faith, in his neighbor through love. By faith he is caught up beyond  himself in God. By love he descends beneath beneath himself into his neighbor neighbor." ."

 What is Perseverance Perseverance of the Saints? (Over against the "Perfection of the Saints") Definition: WCF Definition: WCF 17.1: They They, whom God hath accepted in his Beloved, Beloved, effectually effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.(a) (a) Phil 1:6; 2 Pet 1:10; Rom 8:28-30; John 10:28-29; 1 John 3:9; 1 John 5:18; 1 Pet 1:5,9

Basis: WCF Basis: WCF 17.2: This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father;(b) upon the efficacy of the merit and intercession of Jesus Christ, (c) the abiding of the Spirit, and of the seed of God within them, (d) and the nature of the covenant of grace: (e) from all which ariseth also the certainty and infallibility thereof.(f) (b) Ps 89:3-4,28-33; 2 Tim 2:18-19; Jer 31:3  (c) Heb 10:10,14; Heb 13:20-21; Heb 9:12-15; Rom 8:33-39; John 17:11,24; Luke 22:32; Heb 7:25  (d) John 14:16-17; 1 John 2:27; 1 John 3:9 (e) Jer 32:40; Ps 89:34-37; Jer 31:31-34  (f) John 6:38-40; John 10:28; 2 Thess 3:3; 1 John 2:19

Depths through which we’re carried: WCF carried: WCF 17.3: Nevertheless, Nevertheless, they they may, may, through the  temptations of of Satan and of the world, world, the prevalency prevalency of corruption corruption remaining in them, and  the neglect of of the means of their their preservation, preservation, fall into grievous grievous sins;(g) and, for a time, continue therein:(h) whereby they incur God's displeasure, (i) and grieve his Holy Spirit,(k) come to be deprived of some measure of their graces and comforts, (l) have their hearts hardened,(m) and their consciences wounded; (n) hurt and scandalize others,(o) and bring  temporal judgments judgments upon themselves. themselves.(p) (g) Exod 32:21; Jonah 1:3,10; Ps 51:14; Matt  26:70,72,74  (h) 2 Sam 12:9,13; Gal 2:11-14  (i) Num 20:12; 2 Sam 11:27; Isa 64:7,9 (k) Eph 4:30 

(l) Ps 51:8,10,12; Rev 2:4; Matt 26:75  (m) Isa 63:17  (n) Ps 32:3-4; Ps 51:8  (o) Gen 12:10-20; 2 Sam 12:14; Gal 2:13  (p) Ps 89:31-32; 1 Cor 11:32

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This should give us both assurance in the face of our own sins and struggles as well as the courage and hope to love other Christians who seem to be stumbling. The grace of God is deep!

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3.2.4.3 - Calling and The Three Spheres WCF 23: Of the Civil Magistrate WCF 24: Of Marriage and Divorce

Church and State Distinction Romans 13.1-7: The 13.1-7: The classic New Testament passage of civil institution is found in Rom. 13:1-7. What, in general, can we observe observe about the extent and limits of the state according according to  this passage? Based in Common vs. Special Grace - Common grace beginning after the Fall to provide  for humanity generally generally.. Meredith Kline has argued that the institutional  separation  separation of church from state, out of their original context of both being expressed within the family, family, was in the institution of common grace given to Cain in Genesis 4:11-17. Kline summarized it this way: Common grace was introduced to act as a rein to hold in check the curse on mankind and to make  possible an interim historical environment as the theater for for a program of redemption. redemption. Meredith Kline,  Kingdom Prologue. Out of the family - Likewise, the 18 th century Presbyterian, Samuel Davies, described the Biblical institution of church and state from out of the family this way: The great Author of our nature, who has made us sociable creatures, has instituted various societies  among mankind, both civil civil and religious, and joined joined them together by the various various bonds of relation. The first and radical society is that of a family, which is the nursery of the church and state. This was the society instituted in Paradise in the state of innocence, when the indulgent Creator, Creator, finding that it was not good for a man, a sociable creature, to be alone, formed a help meet for him and  united them in the endearing endearing bonds of the conjugal conjugal relations. From thence, the human race was  propagated; and when multiplied, multiplied, it was formed into civil civil governments and ecclesiastical ecclesiastical  assemblies...  WCF 23 - How does WCF 23 compare to Romans 13? Notice section 3. What especially is  the civil institution institution of “state” supposed supposed to do and not supposed to do? (see further further sections 1 and 3) One of the important documents of the reformed tradition is George Gillespie’s One  Hundred and Eleven Propositions  presented before the Westminster General Assembly of 1647.  As influenced by this document, document, Thomas Peck, Peck, also provides provides a good summary summary of the relation relation Ecclesiology: of “church” to “state” from his  Notes on Ecclesiology: 1. In relation to God God as Creator vs. Savior: the state is an ordinance of God considered as the creator, creator, and, therefore, the moral governor of mankind, while the church is an ordinance of God  considered as the saviour and and restorer of mankind. The state is ordained for man as man; the  church for man as a sinner sinner in a condition of inchoate restoration and salvation. The state is for the whole race of man; the church consists of that portion of the race which is really, or by credible  profession, the mediatorial body of Christ. (275) 2. In relation to constitution: The next point of difference between church and state is in the  rules by which they are to be respectively regulated in the exercise of their functions. functions. The rule of the  church is the word of God, God, the Scriptures of the Old Old and New Testaments. Testaments. This is the statute book

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 of the visible kingdom of Christ. The rule for the state is the “light of nature,” or the human  reason. power  of the church is, strictly and only, “ministerial and and 3. In relation to power: power: The power of  declarative”; the power of of the state is magisterial and imperative. imperative. The church has no power power to make laws, but only to declare the law of God. All her acts of government are acts of obedience obedience to her head  and king. The state has the power to make make laws as well as to declare them; them; it has a legislative as well as a judicial power. power. form of government for for the church, the regulative regulative and the  4. In relation to form : Hence, the form  constitutive principles of of her organization, are not matters to be determined determined by human reason, but but to be derived from the Bible as the constitution and statute-book, while, in the state, these are  matters to be settled by the history and condition of political political communities. The life of the state is  natural, and it is left to assume an organization for for itself. The life of the church church is supernatural,  and God prescribes an organization organization for it. (281) differ in their sanctions, as well as in their 5. In relation to sanctions: Church and the state differ  authority and their rule. The sanction of ecclesiastical ecclesiastical government government is moral, appealing to the faith  and the conscience, conscience, a parental discipline, designed designed for the good of of the offender. offender. Its symbol is “the  keys.” The sanction of civil civil government is force, force, appealing to the bodily bodily sensibilities of the subject subject  or the citizen; a penal administration, designed to vindicate vindicate the majesty of justice and and the  supremacy of law, with a very incidental, if any, any, reference to the good of the transgressor transgressor. It symbol is “the sword.” (287)

6. In relation to scope of power: “The scope and aim of civil power are only things temporal;  of the ecclesiastical power power,, only things spiritual. Religious is a term not predicable predicable of acts of the  state; political and civil, terms terms not predicable of acts acts of the church.” Just War Theory and the Christian’s relation to the State. With  With respect respect to the Christian’ Christian’ss relation to the state, notice carefully carefully section 2. The Confession Confession advocates a position often often described as “just war theory,” and related to this, the recognition that Christians together  with people of other other faiths and none, none, can be called by by God to work within the state toward toward the execution of civil ends (e.g. police, soldiers, soldiers, magistrates, etc). This position is different from  the classic Ana-Baptist Ana-Baptist position, sometimes sometimes referred referred to as “Christian “Christian pacifism.” pacifism.” What is at the heart of the issue? issue? I.e. Is there a “separation “separation of church church and state?” And is this different different from a separation of Christian and State? State? (Thus the importance importance of having a clear “institutional” “institutional”  theology,  theology, not to be confused confused with a theology theology of individuals.) individuals.) The duty of the Christian to the state - (section - (section 4) Notice especially that our duty to the state is irrespective irrespective of the persons themselves, and especially their spirituality vis-à-vis those  who hold office office in the state. Where do we see see an example of this this in scripture (Lk. 20:25)? Notice also Larger Catechism questions #127-128. See WCF 20.4 Extent of the Church Spirituality of the Church - WCF 31.4 - As - As we have discussed discussed in the relation relation of state to church, what is the relation of church to state?  e.g. What constraints ought the church

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demonstrate given given its institutional charter charter from Christ? What are the dangers of the church church  that doesn’t doesn’t regulate itself in its scope and aim in terms of proclamations proclamations and actions? actions? "History establishes no truth more clearly than this, that when the Church has engaged in any manner in political difficulties, its best interests, its influence for good, and its religious character have suffered.  Individual members of the Church have their responsibilities as citizens and as politicians and their  duties are of a totally different sort from those of the Church collectively. Their religion should,  indeed make them better citizens; but their citizenship in this world is one thing, and the  citizenship of the great Church is another thing. The Church, as such, has absolutely no concern with those works in which it is the highest worldly duty of the man to engage. The Church owes no  allegiance to any earthly power; power; it owes no fealty to any monarch monarch or government. For there is no divided loyalty in the church, and no part of the Church, in Jerusalem or Antioch, in England or America, on  earth or in heaven, that owes any allegiance which all the other parts do not equally owe. The mistake  of confounding the duty of the t he individual citizen and church-member, church-member, with the duties of the church, has led to the most fatal errors. Stuart Robinson, May 22, 1862

Regarding the so called “spirituality” doctrine of the church, it could be shown that a non pacifist, albeit “sectarian” “sectarian” doctrine doctrine of the church church (by this I mean mean sectarian in relation relation to state)  th has its Reformed roots in Augustine, Calvin, Scottish Reformation, 18  century Virginia Presbyterians, Presbyterians, 19 th Century Border State Presbyterians, the German Barmen Movement, and even Reformed aspects of the post-liberal post-liber al movement today. Given this emphasis—wherein emphasis—whe rein  the actions of individuals individuals is distinguished distinguished from the the actions of the church acting corporately corporately in its declarations and activities—how activities—how would this impact impact the meaning of “Christian “Christian ethics?” E.g. How should the church relate to poverty, poverty, politics, war, etc.? When has the church said/done  too little, too much? much? What would it mean for the “church “church to be the church” church” and for this to be its ethical contribution contribution to society? What does it mean that Christian ethics ethics is necessarily ecclesial ethics? Church as a restored society - “let the church be the church” Consider for instance, the perspective of John Howard Yoder, who many would affirm as the father of post-liberal post-liberal ethical theory. theory. In his influential work, The Politics of Jesus (1972) , Yoder re-examined the slogan of the 1948 Amsterdam Assembly “let the church be the church.” More specifically, Yoder was arguing for the “centrality of the church” as a “social strategy.”  According to Yoder, oder, to the degree that the church becomes becomes a “restored “restored society society,” ,” it does so as an authentic witness in the greater society. “The church must be a sample of the kind of humanity which, for example, economic and racial differences are surmounted. surmounted. Only then will it have anything to say to the society that surrounds it about how those difference must be dealt with.” (150-2) Church as Foretaste of the Kingdom - Newbigin Newbigin - on the mission of the Church, from The Gospel in a Pluralist Society  - The Church is "The presence of the reign of God in foretaste. . . the sign of the inbreaking of the kingdom. The Church Church is not so much the agent of the mission as the locus of the mission" (118-9). - as “God’s embassy in a specific place” (229) the church "must itself be a new social order . . . the foretaste the foretaste of a different social order. order. Its members will be advocates for human liberation by being themselves liberated" (231). . . in a hopeless

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and disillusioned world, we must be "'indwelling' the gospel gospel story . . . able steadily and confidently to live in this attitude of eager hope. . . . as sign, instrument, and foretaste of God's redeeming grace for the whole life of society" (232-3).

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Purposes of God in Creation: The Three Spheres  Marriage  What is marriage? WCF marriage? WCF 24.1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one - (a) Gen 2:24; Matt 19:4-6; Rom 7:3; Prov 2:17  husband, at the same time. (a)  Why marriage? WCF marriage? WCF 24.2. Marriage Marriage was ordained for the mutual help help of husband and wife, wife, (b) for the increase of mankind with legitimate issue, and of the church with an holy seed; (c) and for preventing of uncleanness. (d) (b) Gen 2:18; Eph 5:28; 1 Pet 3:7  (c) Gen 1:28; Gen 9:1; Mal 2:15  (d) 1 Cor 7:2,9

 Who to marry? WCF marry? WCF 24.3. It is lawful lawful for all sorts of people people to marry, marry, who are able with  judgment to give give their consent. consent.(e) Yet it is the duty of Christians to marry only in the Lord(f).... (e) Heb 13:4; 1 Tim 4:3; 1 Cor 7:36-38; Gen 24:57-58  (f) 1 Cor 7:39

Just Grounds for Divorce: WCF Divorce: WCF 24.6. Although Although the corruption corruption of man be such such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: adultery, or such willful desertion as can no way be remedied by the church, or civil  yet, nothing but adultery, magistrate, is cause sufficient of dissolving the bond of marriage:( n) wherein, a public and orderly course of proceeding is to be observed; and the persons concerned concerned in it not left to their own wills, and discretion, in their own case.(o) (n) Matt 19:8-9; 1 Cor 7:15; Matt 19:6  (o) Deut 24:1-4  On remarriage, cf Rom. 7:2-3 ("as if the offending party were dead")

 What's Sex got to do with with it? The Problem: Our Corruption of Sex • Sex as Idolatry/ False Savior - “When a young man rings the bell at the brothel, he is unconsciously looking for God.” – B. Marshall • “It would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, creatures, fooling around with drink and sex and ambition when infinite  joy is offered us, us, like an ignorant child child who wants to go go on making mud mud pies in a slum  because he cannot cannot imagine what what is meant by the offer offer of a holiday at the the sea. We are far too easily pleased.” -C.S. Lewis, The Weight of Glory emotional need • Sex is often a stand-in for a deeper emotional • Sex as Self-Expression - Roots in Romanticism, where the most natural desires are the most pure and the closest to who we essentially are • Sex as Shameful - Platonic roots, where it's seen as dirty or base - has wrongly been seen as the Christian view

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• Sex as Manipulation - Sex outside of marriage is unfair to yourself and your partner  you are automatically automatically using and abusing one another another if there is not not the covenant covenant of marriage that is meant to guarantee safety and even unselfishness. Sex outside of marriage is always more about yourself than your partner, it’s ultimately selfish! • "There must be no physical union unless there is also every other kind - a legal, economic, economic, personal, emotional, and spiritual union. There must not be one unity  without all the rest. rest. Likewise, C.S. Lewis Lewis likened sex sex without marriage marriage to tasting  without swallowing swallowing and digesting." digesting." - Tim Keller, Keller, "The Gospel Gospel and Sex” God’s Intent for Sex and Marriage is - that’s why He wants us to enjoy • God loves sex and knows how incredibly powerful it is it in the right context! Like a sharp knife - in the hands of a surgeon it’s a lifesaver; in  the hands of a criminal criminal it’s it’s a murder weapon. weapon. Solomon, which is more than, but not less than, a sexual book • Consider the Song of Solomon, • God preserves sex for marriage be truly “naked and and not ashamed” ashamed” - in a • Marriage is the one place where we can be truly covenant where you can be truly vulnerable, honest, and assured of unconditional love. • 1Cor. 6 - sex is uniting Christ, who lives in you, to another - so, at the least, it’s a huge deal, and, at the most, we can’t unite Christ to just anyone! Cf. Eph. 5.21-33 union • Sex is meant to naturally consummate or complete an already intimate union not the other way around! It’s not the first step in a relationship, but the last! • "Sex is a God-invented way to say to another person, 'I belong completely and exclusively and permanently to you.'" - Tim Keller, "The Gospel and Sex” profound - “Casual sex is a contradiction in terms... It may seem casual, but • Sex is always profound in fact it is always profound.” - Lauren Winner Winner • Sex easily becomes another idol in our life - “When a young man rings the bell at the  brothel, he is unconsciously unconsciously looking for God.” God.” – B. Marshall God never says “No” without a better “Yes” “Yes” - it’s not “Don’t have sex!”, it’s “Have the best sex you can!” Take a step back and realize just how profoundly our view and experience of sex is shaped by our culture and media! It's everywhere, and nearly 100% wrong! “But in my memory...there still live images of acts which were fixed there by my sexual habit. These images attack me.” -Augustine, Confessions.

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Purposes of God in Creation: The Three Spheres  Vocation  Vocation and Calling Calling Worldview Worldview Two Callings: 1. Christians all share the same first calling! - God “calls” us to salvation,  godliness and discipleship discipleship (1Tim. 6.12; 1Cor. 1.9; 2Thess. 2.13-4; 1Pet. 2.9) 1. This calling defines the  how of the second calling - for the glory of God and under our desire to be disciples of Christ. 2.  Vocational/Occup  Vocational/Occupational ational Calling - “Called “Called while in a calling” “Let every one lead the life which the Lord has assigned to 1. 1 Cor. 7:17, 20 - “Let him, and in which God has called him... Every one should remain in the state in  which he was called.” called.” (cf. Heb.5:4) 2. God’s providence has already been working in your life before, during, and after your conversion; rather than only once we are converted. 3. Note: the first calling makes every Christian a “minister” in a loose sense, but some are also called to be a “vocational minister” in the second sense, with additional qualifications and callings on top of the first calling. "Calling" Applied to a View of Work: God is the general, appointing to every man his 1. God is in charge: - William Perkins - “ God  particular calling and and as it were his standing... standing... God himself himself is the author and and beginning of callings. This overthroweth overthroweth the heathenish opinion opinion of men, which think that the  particular condition condition and state of man man in this life comes comes by chance or or by the bare will and pleasure of man himself?” 2. Calling makes work a service to God and Society 1. Psalm 90:16-17 - “Let your work be shown to your servants, and your glorious power to their  children. 17 Let the favor of the Lord Lord our God be upon upon us, and establish the work of our hands  upon us; yes, establish the work of our hands!”  2. William Perkins - “   A vocation or or calling is a certain kind of life, ordained ordained and imposed on man by God, for the common good... Every person of every degree, state, sex or condition without exception, must have some personal and particular calling to walk in." 3.  Richard Baxter - “ Choose Choose that employment or calling in which you may be most serviceable to God. Choose not that in which you may be most rich or honorable in the world; but that in which you may do most good, and best escape sinning.” Work 3.  Moderation in Work career of service to to God, not only ones salaried job. job. Work is seen in 1.  All of life is a career relation to all of life as a career. 2. Life consist of many important elements, all of which must be balanced toward the obedient service of God and community. 3. In all three spheres and in various communities we serve and represent God: 1. Job: Serves common community 2. Gift in Church: Serves special grace community 3. Spouse/Parent: Serves family community 4.  Work as a “Mask of God” in Providing Providing for His Creation

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Luther - “God’s blessings at times come to us through our labors and at times  without our labors, labors, but never because because of our labors; labors; for God always gives them them  because of His undeserved undeserved mercy... mercy... He uses our labor labor as a sort of mask, mask, under the cover of which he blesses us and grants us what is His, so that there is room for faith.” Contentment and Patience with One’s Work 1. John Calvin - “Each should be content with his calling and persist in it, and not be eager to change to something else... Paul wishes to correct the thoughtless eagerness which impels some to change their situation without any proper reason... He condemns the restlessness which prevents individuals from remaining contentedly as they are.” Redefining Work according to the Sabbath Principle "Six days you shall labor labor, and do all your work" work" (Exod.20:9; (Exod.20:9; 1.  Work as a moral duty: "Six Ps. 104:22-23) 2. Condemnation of Idleness (Prov.6:6-11; 13:4; 19:15; 21:25) 3.  Work is to provide for for basic human needs needs (Prov.28:19; (Prov.28:19; 16:26) 16:26) 4. Stamp of Identity - “It “It is commonly agreed that Sabbath… becomes decisive for Israel’s faith in the exile. The imperial pressure of Babylon was endlessly demanding of productivity but this counter-provision counter-provision for regular rest was a visible,  public assertion assertion that people of faith faith would not have their lives defined defined by [economic] [economic] expectation. Thus Sabbath is an act of refusal and resistance, a  vigorous assertion assertion of a different different identity grounded grounded in God’s God’s freedom and enacted enacted as socio economic freedom from every production system and every commodity ideology.” – Walter Brueggemann 1.

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On Leisure: 1.  Worship is included in Rest - G Gen. en. 2.1-3 2. Still Moral and Spiritual Issues Our leisure, even our play, is a matter of serious concern. There is 1. C.S. Lewis - “ Our no neutral ground in the universe; every square inch, every split second, is claimed by God and counterclaimed by Satan... It is a serious matter to choose  wholesome recreations.” recreations.”  You  You might meddle meddle with all things in in the world and not not be defiled 2.  John Preston - “   by them, if you you had pure affections, affections, but when you you have an inordinate inordinate lust after anything, then it defiles your spirit.” 3.  Moderation in Leisure 1. Cotten Mather - “the most harmless recreations may become very culpable and hurful for want of observing proper rules with regard to time, place, company, manner... God expects that in everything you... act under the governance of reason and virtue, and accordingly that you... be always sparing of diversions,  that you time them them well, regulate regulate them prudently prudently,, make them give give place to  business, make make them subserve subserve religion.” religion.” 4. Enjoying the Grace, Truth, and Beauty of God 1. John Milton - “We have need of some delightful intermissions, wherein the enlarged soul may keep her holidays to joy and harmless pastime.” 2. Psalm 27:4; 96.6; 29.2

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Calvin? Importance of Knowing the Pleasure and Enjoyment of God and His Creation 1. Let leisure be leisure! 2. “Delight yourself in the Lord” - Ps. 37.4 3. 1Tim. 6.17 - “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 everything to enjoy.” enjoy.” (Cf. Rev. Rev. 21.4; Lk. 12.15) 12.15) Festivals in Scripture Scripture - Lev. 23; Gen. 18.1-8; John 2.1-11 3.

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Conclusion: Q. What is the chief and highest end of man?  A. Man's chief and highest end is to to glorify God and fully to enjoy Him for ever. ever.

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3.2.5: Salvation Consummated - Glorification and Judgment WCF 32: Of the State of Men after Death, and of the Resurrection of the Dead WCF 33: Of the Last Judgment 

Introduction: What Introduction: What is religion religion all about about ultimately? What is the great story story of redemption redemption  that is told in the Bible? Bible? How does it start? start? How does it end? end? o Read Gen. 2:8-17 then read Rev. 22:1-5,14, 19 o Note then the perspective of Ps. 39:4-6 o See also then the perspective of Heb. 11:13 o Notice also the emphasis upon “eternal life” in the gospel of John (3:3, 15-16; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2)  What in all these passages passages is the story story of redemption redemption ultimately about? about? How does this contrast with what makes “news” “news” about religion in the world world and media? How would this  perspective change the way we live life now? 1. What 1. What happens happens to us when we die in the Lord? Lord? WCF 32.1 Our souls, temporarily separated by death from our bodies, continue to live and do immediately enter into the  presence of of God, the holy angels angels and saints in glory glory.. we have a building from 2Cor. 5:1-8 For we know that if our earthly house, this tent, is destroyed, we God, a house not made with hands, eternal in the heavens. . . . 4 For we who are in this tent groan,  being burdened, not not because we want want to be unclothed, but but further clothed, that mortality may be  swallowed up by life. . . . 8 We We are confident, yes, yes, well pleased rather to be absent from the body body and to be present with the Lord. Phil. 1:21-4 For to me, to live is Christ, and to die is gain. 22 But if I live on in the flesh, this will will  mean fruit from my labor; labor; yet what I shall choose choose I cannot tell. 23 For I am hard pressed pressed between the two, having a desire to depart and be with Christ, which is far better. better. 24 Nevertheless to remain in the flesh is more needful for you. 2. Read 32.2: The Assembly wished to distinguish itself from certain forms of Eastern or Greek philosophy, as per ancient Gnosticism, Gnosticis m, that views the body in an negative way. In the Gnostic context for instance, instance, salvation is related to being rid of the body and all the bodily  passions. This is not the spirituality of the Bible. (1Cor (1Cor.. 15:51-52; 1Th. 1Th. 4:16-7) The Assembly understood the scriptures to teach that salvation is not  from the body but including the body such that the ultimate form of salvation is when the soul and body are reunited after the return of Christ. Thus the doctrine of "resurrection!" "resurrection!" And by "resurrection" "resurrection" it is meant the  same body restored, not a different body. There is continuity and discontinuity  with our current current bodies. (Cf. 1Cor 1Cor.. 15:42-4) Continuity: Section 1--"waiting the  full  redemption  redemption of their bodies" Section 2-- "last day... shall not die... raised up in the  selfsame bodies" Discontinuity: Section 2--"shall not die, but be changed" Resurrection and Heaven - This theme of continuity as per the meaning of "resurrection" "resurrection" is  very significant, significant, as it also has implication implication for the what what we believe to be meaning of heaven. heaven. Is

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heaven an entirely new place, place, or a restored place after the type type of the resurrected resurrected body? Does heaven require the destruction of this world cosmologically, or the destruction of sin and death that is presently cursing this world? Read then Isaiah 65:17 and 65:17 and then Romans 8:21. What 8:21. What is “new” according to Paul in Romans, and how is this consistent with the principle of continuity in the resurrection of the body? Eternal Life and Death - Read Section 3: Rather than mere nonexistence, Hell consists of eternal existence under condemnation. Cf. John 5:28-9; Acts 24:15; 2Pet. 2:4-10 There are two destinies—two resurrections—not just one. issue then as to which which resurrection resurrection we experience? experience? Notice in John! •  What is the pivotal issue o  Who is authorized authorized to judge? Jn. 5:22-24, 5:22-24, 27; 17: 17: 2 (Is this good good news or bad— consider who Christ is and what he has done?) cf. Acts 17:31; John 5:22 o  What is the decisive decisive issue or criteria criteria that we will be judged judged by? I.e. what what exactly does John 5:29 mean in context? (In the Old Testament, to “hear” and to “believe” is to “act”—what is the “good action” that John is referring to in vs. 29 in context?—cf. Jn. 5:24! Also Jn. 3:15, 16, 16, 36; 6:40, 47; 17:2) 17:2) o  While we could hope hope for no better better of a judge that Christ, Christ, one who suffered suffered our life and can sympathize with our infirmities, one who suffered and knows first hand the experience of judgment, judgment, one whose interest interest is for us and not against us. The reality  that some will be judged judged to eternal eternal condemnation condemnation is a difficult thing! thing! What is the Bible’s response to this? (Two levels) o Level one—Romans 1:18ff.  We all deserve deserve hell for hell for the offense of rejecting the author and perfecter perfecter of life itself. The Bible teaches that we are "without "without excuse" in that God has made it plain to us who he is and what are the consequences of rejecting him, so that one could argue that we ought never  pray for "justice" "justice" if by this we mean mean what we, based on our own merits merits and actions, deserve. It is a wonder that anyone is save from hell! o Level two—Romans 9:14ff. Like no other issue, this one reminds us that our  purpose in life is not unto ourselves ourselves,, but unto the glory of God. Our very existence is as those made made in the image of God, not gods! The ultimate, however difficult, answer to the problem of eternal condemnation is that we are made not for ourselves but for God; and in so far as He is ultimately glorified  by some “vessels “vessels of wrath”, wrath”, who are we to say say otherwise? In short, and we should say this very sensitively, this whole things puts us in our place.  Why this matters for this life now John 12:25 Those who love their life lose it, and those who hate their life in this world will keep it  for eternal life. To the degree that we don’t take the next life seriously enough, we take this life, and  thus ourselves ourselves too seriously seriously.. o  What makes us anxious? anxious? Is it not taking this life life too seriously seriously,, and the next life not seriously enough? o  What makes us fearful fearful to be a witness? witness? Is it not that we value value too much  this life and not enough enough the life that is to come? o  What makes us to commit sin—sins sin—sins of adultery, adultery, sins of materialism, materialism, sins of  workaholism,  workaholism, sins of vanity and living living for prestige, prestige, etc.?

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o

Note two wrong responses: o Hedonistic Nihilism—throw Nihilism—throw up our hands in despair and “eat, drink and be merry” before its too late o Isolationist/protectionist Isolationist/protectionist Nihilism—throw Nihilism—throw up our hands in despair and isolate ourselves from the world until He comes Right Response: In the world, not of the world, for the world,

Should we look forward to the Last Judgment? Matt. 25:45, Then He will answer them, saying, “Assuredly, “Assuredly, I say to you, inasmuch as you did not do it  to one of the least of these, you did not do it to Me.”  46 And these will go away into everlasting  punishment, but the righteous into eternal life. 2 Th. 1:7, and t o give you who are troubled rest with us when the Lord Jesus is revealed from heaven  with His mighty angels, 8 in flaming fire taking vengeance on those t hose who do not know God, and on those t hose  who do not obey the gospel of our Lord Jesus Christ. 9 These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, 10 when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed.

Read WCF 33 Can we know when Christ will return for judgment? NO! - Mark 13:32, “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.”  What will be characteristic of the "last days?" (Cf. Matt. 24.1-21; 1 Peter 4:7ff) Note: Now/Not Yet or “Tribulation “Tribulation along with Millennialism” o compare then 1 Tim. 3:1-9 with Acts 2:17, or Satan on a chain AND expansion of kingdom o  What is our response to the last days according to 1 Peter 4:7ff  o Discipline in prayer o Discipline in Love by b y showing hospitality = community formation of a countercultural kind of community that is evident by its love one for another! o E.g. love covers a multitude multitude of sin = love defeats tribulation in the world! (John 13:34, 17:23, Acts 2:43ff)

 What will be characteristic characteristic of the return of Christ? Read Matt. 24.23-31 1. One return, not two such that the final day will come without warning! 2. He will come unexpectedly: 3. He will come DURING a period of distress for the remnant due to the popularity of apostasy among those who profess to be Christian-- (2 Cor. 11:13-5; 2 Tim. 3:1-5; Matt. 24:10-2, 24) • The "anti-Christ" is really an "alternative Christ" in comparison to the true gospel, and dwells among us as the "in Christ”. He is already here in spirit, which is the embodiment of the "lawless one" who is Satan • Presently among us! (1John 2:18; 4:2-3) • Embodiment of the Lawless one (2 Th. 2:3) Therefore, conditions today are the conditions spoken of!  4. Personal and visible visible coming coming (Acts 1:11)

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5. Cataclysmic Coming (2Pet. 3.10) 6. A Glorious Coming (Matt. 24.30; 2Th. 1.10; Rev. 19.16)  What ought to characterize characterize those who await Christ's Christ's return? 2 Cor. Cor. 5:9ff, So whether we are a home or away, we make it our aim to please him. For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or bad. The Return of Christ—Review of Three major views 1. Post-millennialism: 1. Kingdom of God is primarily a present reality. 2. Expect conversion of all nations prior to Christ's return. 3. Expect a long period (not necessarily a literal 1,000 yr. period) of earthly peace and Christian goodness to come gradually.  4. Gradual growth growth of the Kingdom Kingdom by the continuing continuing spread of the the gospel. 5. At the end of the millennium there will be a time of apostasy and flare-up of evil in connection with the coming of the antichrist. 6. The millennium will end with the personal, bodily return of Christ. 2. Historical Pre-millennialism and Dispensational Pre-millennialism: In common: 1. Earthly reign of Christ initiated by Christ's return. (Pre-mil.) 2. Earthly millennium will be dramatically and cataclysmically inaugurated inaugurated by the second coming. (rather than gradual or an extension and perfection of trends already present on earth) 3. Great tribulation will immediately precede the millennium, which will heighten the effects of the millennium.  4. Two Two resurrections resurrections in Rev. Rev. 20:4-6 are distinguished distinguished by the participants (believers (believers in first and non-believers in second) but both are physical or bodily. This over against the Post-mil. and a-mil. that only the second resurrection is bodily whereas  the first is spiritual, spiritual, I.e. intermediate intermediate soul separate from the body body until rapture) In disagreement: disagreement: 1. Hermeneutic: Hermeneutic: Historical Pre-mil. Pre-mil. are more willing to understand understand scripture less  literally and more more figuratively when there is Biblical Biblical reason from from context. Dispensational Pre-mil. Pre-mil. almost always reads Bible Bible literalistically. literalistically. (Rise of Dispensationalism Dispensationalism paralleled that of the fundamentalist movement movement over against the modernist such that "non-literal" falsely came to be equated with "liberal") Example: Dispensationalists Dispensationalists hold to an exclusively futurist futurist and literalist view of  the book of Revelation Revelation whereas whereas like other groups, groups, the historical historical pre-millennialists pre-millennialists  view Revelation Revelation as more figurative figurative and symbolic, symbolic, both futuristic futuristic and as representing the present age of John. 2. Present age: Unlike Historical Pre-mil, the Dis. Pre-mil believe that there is no OT  prophecies fulfilled within the "church age" (time between between Christ's ascension ascension and Christ's return). Historical Pre-millennialists are more willing to understand  tribulation and millennium millennium as less literal and in part being being accomplished accomplished now. now. 3. Israel: Unlike the Historical Pre-mil, Pre-mil, the Dispensationalists Dispensationalists hold that there will be a

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 virtual restoration restoration of the Old Testament Testament Israel Israel during the Millennium, Millennium, some some Historical Pre-millennialists Pre-millennialists only hold that there will be some special status of Israel (non-political/geograp (non-political/geographical). hical). Therefore, the Dis. look look for a political millennial. Unlike Historical Pre-millennialists, Pre-millennialists, the Dispensational Dispensational Premillennialists see a sharp contrast between Israel and the church.  4. Tribulation: Tribulation: a. Dis. Pre-millennialism holds to a two stage return of Christ with a seven year  tribulation in between between whereby the church will be be raptured prior prior to tribulation.  b. Historical Pre-millennialism Pre-millennialism holds holds to a one stage stage return of Christ Christ whereby the the church will remain in the world during the tribulation. Phase 1: "Rapture"- resurrection of believers before the "tribulation" (period of distress) 7 Year interval: Followed by a 7 year tribulation and coming of "THE" antichrist... Phase 2: "Return" of Christ with the church for the great battle of Armaggedon and the beginning of Christ's millennial reign Note: if you hold to this, 1. Present "distress" is not scrutinized as being relevant to present life in relation to Christ's return 2. The end will be such that Christians don't need to be prepared – since we  will be spared . . . 5. Kingdom: Dispensationalism distinguishes between the Kingdom of God and the Kingdom of heaven, the latter being Jewish, messianic and Davidic, the former  being universal universal and all things subject subject to God's will. will. Reasons to reject 2 phase view of Christ's return: 1. Same words are used in scripture to describe what Dispensationalism divides divides into 2 events. ( parousia, 2 Thess.2:8,  apokalypsis 1 Cor. 1:7 and  epiphaneia 1 Tim. 6:14) 2. When the NT describes the "tribulation" (period of distress), it does not indicate that  the church will will be removed removed from the earth earth before the distress! distress! (note Mt.24 – warning  would not even even be applicable) 3. All other passages in NT speak of only one coming. Only Rev. 20 can be interpreted to  be a 2 phase coming, coming, yet in context context that is highly figurative. figurative. Therefore, when Christ returns, THAT’S IT. 3. A-millennialism

(compare Christ's words in Mt. 5:17 with 10:34ff regarding Micah

7:6) 1. Hermeneutic: Like both Post-mil. and Hist. Pre-mil., A-mil. holds that a faithful reading of scripture scripture isn't necessarily a literalistic literalistic reading of scripture. scripture. The "liberal"/"evangelical" "liberal"/"evangelical" distinctive pertains more to our understanding of God within  time and space (supernaturalism (supernaturalism vs. anti-supernaturalism) anti-supernaturalism) than it does a necessary necessary reading of scripture literally vs. figuratively. 2. Millennium: Like both Post-mil. and some Hist. Pre-mil., the millennium and  tribulation are understood understood to be be symbolical but but not necessarily necessarily a literal 1,000 year  period. 3. Present age: consists both of the millennial reign of Christ and the tribulation

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simultaneously. simultaneou sly. The kingdom of God has come partially now but is not yet fully consummated. The binding of Satan already is taking place for the gospel to have any progress at all but Satan still is the "prince of this world."  4. Second Coming: Coming: will inaugurate the the final age and state for both believers believers and non believers. The The general resurrection, resurrection, judgment judgment and consignment consignment of all to their ultimate future states will happen immediately and with no intervening period of  time. 5. Old Testament Prophecy: fulfilled both within the history of the church and in the New Heaven and Earth. 6. The Lord could return virtually at any time. proclaim, "Repent for for the Kingdom of Kingdom now: Mt. 4:17, From that time Jesus began to proclaim,  Heaven has come near near.. Mt.10:34ff, Do not think that I have come to bring peace peace on earth; I have  not come to bring peace peace but a sword... and whoever does not take up his cross and follow me is not not worthy of me. (note Christ's use of Micah 7:4; see also John 16:33) George Ladd: "The central thesis of this book (The Presence of the Future ) is that the kingdom of God is  the redemptive redemptive reign of God God dynamically active to establish establish his rule among among men, and  that this Kingdom, Kingdom, which will appear as an apocalyptic act at the the end of the age, age, has already come into human history in the person and mission of Jesus to overcome evil,  to deliver men men from its power power and to bring them them into the blessings blessings of God's God's reign. The Kingdom of God involves two great moments: fulfillment within history and the consummation at the end of history." Hoekema: "One who is a believer in Jesus Christ, therefore, is in the kingdom of God at the  present time, time, enjoying its blessings blessings and sharing sharing its responsibilities. responsibilities. At the same time, time, he realizes that the kingdom is present now only in a provisional and incomplete state, and therefore he looks forward to its final consummation at the end of the age. Because the kingdom is both present and future, we may say that the kingdom is now hidden to all except those who have faith in Christ, but that some day it shall be totally revealed so that even its enemies will finally have to recognize its presence and bow  before its rule. rule. (Lk.13:20-21)" (Lk.13:20-21)"

 Why does it matter which which view you hold? 1. Dispensational/fundamentalists: Tend to see the kingdom of God as totally or mainly future. May lead to pessimism about about social and personal change. change. Leads to a "fortress mentality" mentality" of  pulling out of the world. “Underrealized “Underrealized eschatology” eschatology” a. Low view of culture: Rather than being agents agents through which God can exercise exercise his rule in culture (vs. state) we must isolate ourselves from culture, praying and waiting for the return of Christ.  b. Tends Tends to be fatalistic (regarding this this world) and triumphant triumphant regarding regarding the world to come. c. Radical discontinuity between present and future. d. Therefore, low view of education, low view of getting involved, etc. 2. Post-Millennialism/Pentecosta Post-Millenniali sm/Pentecostal: l: Tends to see the kingdom exclusively as "already" present.

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Leads to an optimism about the kingdom to breakdown strongholds of corporate or individual evil and forgetting the incompleteness of the kingdom of God. “Overrealized eschatology” a. leading to a naiveté regarding regarding the sin in the heart, leading them to trust trust too quickly in  the divine origin origin of their own impulses. impulses. 1. Naiveté regarding church power 2. Naiveté regarding personal impulses  b. expecting "quick "quick and simplistic simplistic fixes" for complex complex problems, problems, leading to a undeveloped undeveloped  view of suffering. suffering. Faith as the catch-all solution 3. Mainline/liberal (both Pre-mil., Post-mil. and a-mil.): a. Tend Tend to negate that the "kingdom" is "from God" rather than from "man"  b. Confuses "gradual" "gradual" with “anti-supernatural" “anti-supernatural" c. This together with an optimism about the Kingdom being exclusively present, present, Leads to a strong trust in education or politics to usher in the kingdom.  4.A-Millennialism  4.A-Millennialism - tension concerning concerning the present and not not yet kingdom of God – the present present  tribulation and reign reign of Christ in the the present age 1. The tension characterizes what we commonly call the "signs of the times"  Have you ever wondered wondered after a certain catastrophe (wars, earthquakes, earthquakes, etc.), "Why has the world  come to an end, it seems like the last days?” Those events that must take place before Christ's second return are happening now and will continue. 2. The people of God are involved in this tension.  Have you ever been tempted to see an angel angel in someone one one moment and something less than an  angel the next? The people of God are not to be addressed as those who are still totally depraved,  wholly incapable of of any good and inclined inclined to all evil, but but are to be treated treated and addressed as new creatures in Christ, yet still imperfect. 3. The tension should be an incentive for responsible Christian Christian living. The struggle is explained in terms of ultimate victory. victory. (not in a guessing game) The relationship between the already and the not yet is not one of absolute antithesis  but rather one of of continuity" (continuity between between the already already kingdom in our our lives and  the culmination of that kingdom in in fullness)  4. This tension tension helps us to understand understand the role of suffering in the the lives of believers. believers. The kingdom of God now includes the use of suffering as a means towards bringing in  the future kingdom. kingdom. (suffering (suffering in the lives of believers believers is a concrete concrete manifestation manifestation of  the not yet. Suffering still occurs occurs in the lives lives of Christians because because all the results results of sin have not yet been eliminated.) - Acts 14:22, through many tribulations we must enter  the kingdom of of God 5. Our attitude toward culture is related to this tension:  We mustn't mustn't equate the kingdom kingdom of God God with culture, nor nor should we say say that what we do in culture is unrelated to the Kingdom. There is continuity as well as discontinuity between this world and the next. Grace does not destroy destroy  nature but restores it. 6. Present or future Kingdom of God is not one of invisible or visible, but impartiality and

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completeness, completeness, and includes both visible and invisible. Now: Enjoy the rights and privileges of Christ's Laws, government, government, sacraments and mission as in the visible Church. Church. (albeit imperfect imperfect and fallible) Not yet: Consist of "land" "land" and "all peoples" peoples" (heaven) Cf. above, “Excursus on our Eschatological Hope”