Confessing Our Faith In the Culture – Chapter 27

Of the Church

A. What makes a church?

1. called and commanded (¶ 5)

   1. called by Christ to Himself

      1. by his Word John 10:27-30; Rom. 1:15-17; Rom. 10:13-15

      2. by his Spirit John 3:5-8; Acts 5:31-32

         The church is indeed the company of men who are called (1Cor 1:24 but for those who are called, whether Jews or Greeks, a Christ who is the power of God and the wisdom of God. and 1Cor 10:32 Put no stumbling-block in the way of Jews or Greeks or the church of God.) Because the end of calling is faith and the work of faith is a grafting into Christ, and this union brings with it communion with Christ, the church can be defined at once as a company of believers, a company of those who are in Christ, and a company of those who have communion with him. William Ames, Marrow of Theology, 1.31.7

   2. commanded by Christ to walk together

      1. by implication Matt. 18:15-20

      2. by apostolic example Acts 14:21-23
         
         It is a society of believers because the same thing makes a church visible in profession which in its inward and real nature makes it a mystical church, namely, faith. Ibid, 1.32.7

2. consent and covenant (¶ 6)

   1. willing consent Matt. 28:18-20; Acts 2:41-42

   2. covenanted together 1 Cor. 12:1-27
      
      Believers do not make a particular church, even though by chance many may meet and live together in the same place, unless they are joined together by a special bond among themselves. Otherwise, any one church would often be dissolved into many, and many also merged into one. This bond is a covenant, expressed or implicit, by which believers bind themselves individually to perform all those duties toward God and toward one another which relate to the purpose of the church and its edification. Ibid, 1.32.14 & 15

3. officers and members (¶ 8)

   1. officers

      1. elders Acts 20:17-28

         In Acts 14:23, Luke mentions that Paul and Barnabas traveled to certain cities in Asia Minor and “ordained them elders in every church.” Finally, Paul calls for Titus to “ordain elders in every city. . . .” Titus 1:5

      2. deacons Acts 6:1-6; Phil. 1:1

         Charged with supplementing/enhancing the “spiritual” ministry of the elders by addressing practical needs that would interfere with the proper functioning of the body.

         The first aspect of diaconal ministry is that of meeting physical needs, caring for the needs of other members of the congregation. The second aspect is that diaconal ministry must promote unity within the body; in Acts 6 physical neglect had resulted in spiritual disunity and the deacons were needed to restore unified fellowship. Their service to individuals would result in strengthening and building up the whole body. The third aspect is that diaconal ministry especially supports the elders, freeing the teachers of the Word to serve well in their own ministry. Deacons should be the front-line models in encouraging and building one another up by coordinating the effective use of resources within the body.

         No sudden coming together and exercise of holy communion [fellowship] suffices to make a church unless there is also that continuity, at least in intention, which gives the body and its members a certain spiritual polity. Ibid, 1.32.21

      3. members Acts 20:28; 1 Pet. 5:1-4; Heb. 13:7, 17

         The church is instituted by God and by Christ (Heb 3.3-4 For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God.). …The gathering of an instituted church, however, is so effected by God that his command and man’s duty and labor come first. It is instituted by God and Christ alone because men have no power in themselves to institute or frame a church for Christ. …Their greatest honor is that they are servants in the house of God. (Heb 3.5 5 And Moses indeed was faithful in all His house as a servant) Ibid, 1.32.22 & 23

B. What are the marks of a true church? (¶ 7)

1. worship (Ch. 22, ¶ 4 & 5)

   1. prayer Psa. 95:1-7

   2. ministry of the Word 1 Tim. 4:13; 2 Tim. 4:2; Luk 8:18; capsulized Neh. 8:1-12

   3. singing Col. 3:16; Eph. 5:19

   4. ordinances Matt. 28:18-20; 1 Cor. 11:23-26

2. discipline Matt. 18:15-20; 1 Cor. 5:1-5 and 2 Cor. 2:5-11

   [D]iscipline is usually associated by the best theologians with the word and sacraments in the mark of the church. …because it effectually enforces obedience towards Christ, a great part of the kingship of Christ by which he visibly governs the church is placed, not without special reason, in this discipline by the best theologians. The true reason why the discipline of Christ is solidly constituted and exercised with doctrine in so few churches is because most of those who would seem to know Christ and to hope in him refuse to receive the whole kingship of Christ and yield themselves completely to him. As discipline is part of the kingship of Christ, so it is also part of the gospel. For it is the holy manner of promoting the gospel ordained by the gospel itself. Therefore, those who reject discipline accept neither the whole kingship of Christ nor the whole gospel. Ibid, 1.37.3, 10-12 (Ames’ dates: 1576-1633!).

   The parts of this discipline are brotherly correction and excommunication. Discipline consists not only or even chiefly in the thunderbolt of excommunication and anathema, but primarily in Christian correction. The proper end of reproof is not excommunication (although by chance that sometimes may happen) but the prevention of it, so that the sinner by timely repentance may be kept in the church. Ibid, 1.37.14-16

C. How should Christians work to “grow” their local church?

1. grow spiritually

   1. personally 2 Tim. 2:15; 2 Pet. 3:17-18

   2. encourage one another Heb. 10:24-25 (also Barnabas!)

      Inasmuch as faith is in each believer individually it is the form of those that are called. But seen collectively in all, faith is the form of the company of those that are called, or the church. The same believing men, on the one hand, are individuals called by God; on the other, they are collectively the company which is the church of God. Ibid, 1.31.12 & 13
      
      The church is metaphorically called the bride and Christ the bridegroom; the church a city and Christ the king; the church a house and Christ the householder; the church the branches and Christ the vine; and finally the church a body and Christ the head. But these comparisons signify not only the union and communion between Christ and the church but also the relation showing Christ to be the beginning of all honor, life, power, and perfection in the church. Ibid, 1.31.16 & 17

2. grow numerically

   1. personal invitation John 1:43-49; John 4:1-26

   2. prayer Acts 4:23-31

D. How should we promote the church in the culture?

Emerging Church leaders, influenced by postmodern theory, rightly understand that every individual is deeply embedded in a social location. They are certainly correct in accusing much of mainstream evangelicalism from missing this point entirely–blissfully unaware of how the ambient culture has influenced our own ways of thinking. …The formative leaders of the Emerging Church Movement argue that they are trying to recover a primitive sense of Christian community that, while keenly aware of contemporary culture and deeply engaged with the culture, avoids the consumerism, entertainment-centeredness, and superficiality of mainstream evangelical churches. …Several of the movement’s leaders document their own rejection of older forms of evangelical theology and church life. Some have rejected a Dispensational eschatology, while others contrast their new understanding of the culture with a previous experience rooted in fundamentalist separationism. …Philosophically, the Emerging Church Movement represents a repudiation of what it identifies as “modernism.” While postmodernism is itself a contested category, the leaders of the Emerging Church Movement clearly understand themselves to be affected by, if not fully embracing of postmodernism. R. Albert Mohler, What Should We Think of the Emerging Church?
http://www.christianpost.com/article/20050629/6355.htm

I have to say the following — and I don’t do so with anything but sadness. The emerging movement is proud of creating a safe environment for people to think and to express their doubts. Partly because of what I do for a living (teach college students), I am sympathetic to the need for such safe environments. But, having said that, the emerging movement has also been criticized over and over for not having any boundaries. Scot McKnight in Essential Concerns Regarding the Emerging Church by Brett Kunkle http://theresurgence.com/files/pdf/brett_kunkle_2006-11_essential_concerns_regarding_the_emerging_church.pdf

Many are spiritual gipsies. They camp behind any hedge, but they abide nowhere, their theology consists of a few sticks and bits of canvas. It is easily upset, but then it is as easily set up. Well may they sing,—”We’ve no abiding city here”!. They prefer the chase after truth to truth itself; it is clear that such a chase has not much of reality in it, for the man is pleased that his prey should perpetually escape him. In olden times, the prophet was a seer; but, nowadays, a prophet is one who is too cultured to see anything. A man who protests that he has too much light to be sure that he sees anything is the favourite of certain intellectual hearers. David said, “I believed, therefore have I spoken;” but he was peculiar: our “thoughtful men” now speak because they doubt, and not because they believe. Charles Spurgeon, All-Round Ministry, Ch. 10; [delivered before the Down-Grade Controversy 1887]

1. as a place to find real answers 1 Tim. 3:15; Jude 3

2. as a place to find refuge Psa. 91:1-4; Luk. 13:34; Heb 6:17ff

3. as a place to find hope Rom. 5:1-5; Rom. 15:12-13; Heb. 6:19-20

4. as a place to find real healing from real hurts Isa. 61:1-3; Jer. 8:21-22; Matt. 11:28-30

Paul Before Felix

Acts 24:1 – 24:27

A.  Charges made against Paul  24:1-9

1.  high-powered delegation  v. 1

·         Ananias, the high priest, a Sadducee

·         Other members of the Sanhedrin, probably also Sadducees

·         Tertullus, a hired man skilled in Roman law and oratory, perhaps a Roman

2.  Opening remarks  vv.  2-4

·         Flowery panegyric

·         Designed to impress, not necessarily tell the truth

It was the hypocrisy, the deception, the preoccupation with the polish of the presentation rather than the accuracy of subject that finally turned St. Augustine’s stomach and encouraged him to leave the field of rhetoric.

·         Not even close to reality!  Violence was increasing, any reforms were for Felix’s benefit, the population resented his harsh and corrupt practices.

Antonius Felix, indulging in every kind of barbarity and lust, exercised the power of a king in the spirit of a slave.  Tacitus, History, V.9

3.  The specific charges  vv. 5-8

accused of sedition – An illegal action inciting resistance to lawful authority and tending to cause the disruption or overthrow of the government.

·         plague or pest – literally one who spreads a pestilence; in so doing endangers the public welfare

·         agitator – one who stirs up others to riot

·         ringleader – of the contemptible group of Jews called Nazarenes

·         desecrator – lit. one who crossed the threshold, implied unlawfully

·         Assertions but no evidence given to substantiate the claims; allegations were not presented from the perspective of an eyewitness

B.  Paul’s apology before Felix  24:10-21

1.  a respectful and reasoned defense  v.10

·         restrained address to Felix

·         just the facts – both about the governor AND Paul

·         served to establish Paul’s credibility with Felix

2.  talking points  vv. 11-13, 18-20

·         his itinerary – could easily be confirmed by local witnesses

Paul and his traveling companions spent several days at the home of Philip, the evangelist, on their way to Jerusalem.

·         the absence of hard evidence/witnesses

Ananias had not brought witnesses who observed what really took place in the temple (Jews from the province of Asia) nor did the subject of the resurrection come up in the charges brought against Paul.

·         his conduct

His behavior was unimpeachable; he caused no disturbance, he led no insurrection, his conduct in the temple was according to the law and temple regulations.

3.  character insight  vv. 14-17, 21

·         his religious convictions

Paul’s purpose/intent was to keep the law, not violate it in any way.  Additionally he was a religious man whose convictions would not permit him to engage in the sort of activities of which he was accused.

·         his purpose in Jerusalem

·         attention to detail

C.  A private audience  24:22-27

Drusilla – daughter of Agrippa I, sister to Mariamne, Bernice, & Agrippa II (Acts 25).  Married at 14, abandoned her first husband, married Felix at 18, a couple of years prior to this scene in Caesarea.

1.  delaying tactics  v. 22

·         Felix adjourned the trial

·         he knew enough about the religious aspects to make a judgment

Early on Philip had settled in Caesarea, a city of 125,000 (twice the population of Portland, ME but on 1/10 the land area), following his ministry in Samaria and encounter with the Ethiopian eunuch.  Peter was later summoned to Caesarea by Cornelius; during his visit the Holy Spirit was poured out on the Gentiles there.  There had been a Christian community there for probably 15 years.  It would have been a simple task for Felix to gather some information about the Christian faith but he might not have had ready access to the finer points of doctrine.

·         he “claimed” to need further information from Lysias; there is no record of Claudius Lysias ever traveling to Caesarea for that purpose.

·         still no legal justification for keeping Paul incarcerated; in fact, Luke’s take on the reason for Paul’s extended confinement is that Felix wished to use Paul for his own advantage.

A conflict between Jews and Syrians in Caesarea over the issue of civil rights had turned nasty; Felix had treated the Jews very harshly and they had appealed to Rome.  He was hopeful leaving Paul in prison would buy him points with the complaining Jews.  It was only because his brother Pallas was a court favorite that Felix got out of this jam with his life.

2.  ministry headquarters  v. 23

·         confined freedom – sort of a house arrest arrangement; Paul’s movements were restricted but he was allowed to occupy his time however he wished.

·         freedom of access by any who wished to visit Paul and bring him supplies

·         perhaps the opportunity Luke used to write his Gospel and begin Volume 2; he would have had access to Philip and other witnesses of what had taken place

3.  private hearing  vv. 24-25

·         requested Paul to elaborate on a specific subject – the faith in Christ Jesus

·         Paul “dialoged” on faith as reality, not intellectual exercise

·         real faith is seen in:

righteousness – just actions
self-control or temperance

·         real faith will stand in the judgment – a source of comfort for the godly, fear for the ungodly ( cf Psa_1:5 )

4.  seeking the wrong treasure  vv. 26-27

·         material goods – he was hoping for a bribe to secure Paul’s release from prison.

He likely picked up on Paul’s remark that he had gone up to Jerusalem to bring “charitable gifts” (ἐλεημοσύνη eleēmosunē,  alms or donations for the poor ) to his people.  Felix could have expected that Paul had additional resources or contacts who could be tapped to provide money for the payoff.

·         praise of men

Felix was most concerned with his position and maintaining it in the face of Jewish opposition.  Anything that would gain him an advantage, that would quiet them down, would be acceptable.  In this, he followed the same path as Pilate who handed Jesus over for crucifixion in order to prevent a riot.

·         intellectual advantages

It is plain from Felix’s response to the first interview with Paul – he trembled in fear, but only for a time – he was not interested in “faith in Christ” as a spiritual matter but an intellectual exercise.  In fact, he recoiled from personal application of spiritual principles embodied in the Christian faith.

He trembled for the hour, and the conscience hardened again! like the thaw made by the sun on the frost which freezes again at night.  Hawker

D.  Important witnessing reminders

1.  respect for authority

Paul did not respond in an obsequious way (attempting to win favor by flattery) nor was he disrespectful.  He spoke the truth as he knew it in a non-inflammatory way, plainly and firmly yet gently.

2.  keen application of biblical truth

Paul had spent “many days” ( Act_21:10 ) in Caesarea on his way to Jerusalem; he would probably have been informed of Felix’s governing style, might have even observed or experienced it.  That would have prepared him to respond in a personal way to Felix’s questions, to go beyond the questions to life issues that needed correction.

3.  winsome conversation  (winsome:  sweetly charming, engaging)

conversation that expresses what we believe and stand for, not simply what we can’t stand and stuff that is wrong with our society.  We should be known more for loving Christ than for hating _______ .

“Over the past week, I have been working with a young man under the age of 21 who grew up without a father in his life. He has four kids by four different women from three different states. We began talking about kids, family, and marriage, at which point he told me, “It’s against my religion to get married. I just cannot do that.” So I asked him, “So what is your religion, then?” He told me that one day is he going to settle down and start going to church, especially since the ladies he has been meeting appear to be faithful church attenders.

One thing I noticed was a shiny silver cross on his necklace. So I asked him, “What does that cross mean to you?” He replied, “It represents Christianity.” I queried further. “So it is just a symbol or does it have any personal meaning to you?” Stumped, he returned with a question of his own. “I don’t know. Is it supposed to mean more than a symbol?”

I told him that the cross was an old form of execution that was one of the bloodiest, more gory means of death. Hands and feet where crushed and pierced by nails, driven with hammers; blood poured from all four extremities of the body; pressing up to breathe caused even further pain as the person would gasp for air to keep from suffocating. If necessary, their legs would be broken to prevent further attempts of getting air, and the person would eventually pass out and die. A long, painful, bloody spectacle was the cross before a watching crowd. The cross is not covered in sterling silver but crimson blood; indeed, the cross is the symbol of death.”
http://timmybrister.com/2008/03/06/the-cross-isnt-sexy-a-dying-mans-confession/

Contrary to Felix’s recoiling in fear from the topic of the judgment while cavalierly pursuing a personal habit of injustices, we have a great consolation.

Blessed Lord Jesus! how sweet to the souls of all thy redeemed ones, is the recollection that thou art judge of quick and dead!  And amidst all the unjust decisions, and painful perversions, thy people are not unfrequently brought under, in the present time-state of the Church, the thought of thy righteous judgment brings relief to every case.  He that is the believer’s judge is in the same moment his advocate and brother.  He will vindicate the cause of his people, and finally and fully restore perfect order among all the works of God.  Hawker