To Macedonia

Acts 16:6 – 40

A. Direction change 16:6-16:12

1. closed doors vv. 6-7

400 miles Antioch to Antioch; nearly 400 miles Antioch to Troas; 150 miles to Neapolis (by boat), approx. 10 miles by land to Philippi

They visited most of the churches established on the first missionary journey, it seems that from Antioch in Pisidia they opted not to continue on and re-visit the church in Perga. Instead they turned north, passing through the eastern portion of the province of Asia and attempted to enter Bithynia and Pontus bordering the Black Sea north of Galatia. Prevented from turning east, they traveled west to Troas where they met up with the historian, Luke who accompanied them as far as Philippi (check out the they/we pronoun usage).

Even in the face of continuing disappointment for 400 miles, the faithful missionaries persisted in their attempts to find places to minister. Forbidden by the Holy Spirit to speak in one area, not allowed by the Spirit to enter another area, they never stopped moving. Passionate for preaching the Gospel, they didn’t allow discouragement to overcome them.

2. open door v. 10

Paul wasn’t waiting for specific direction from God before he made any sort of move – he was on the move, relying on God to give proper direction to his movements. Imagine the incredible excitement Paul’s vision of the Macedonian must have provided them – not only had they “read the signals” correctly (God had indeed called them to proclaim the Gospel), they had been providentially directed to the ideal port from which to sail to their next ministry location.

Concluding (sunbibazontes). A very striking word, present active participle of sunbibazo?, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in Act. 9:22 of Paul’s preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go. Robertson’s Word Pictures

Philippi, location of the battle between Mark Antony & Octavian and Brutus & Cassius called to avenge the murder of Julius Caesar, population 1500-2000 during Paul’s day (slightly smaller than Limerick). Also the site of a famous school of medicine, a robust local economy supported by the nearby gold mines.

3. sovereignly directed by God

LBCF 20.3. The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts; with the addition of Promises, and Precepts for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God;

Many of the human race are perishing for lack of knowledge, while to you, without any merit on your part, the instructions and consolations of religion are abundantly afforded. This is not an accidental distinction, but the result of the will of God; it is not a trifling benefit, but a blessing of greater magnitude than all the advantages of soil and climate, of civilization and good government; a blessing, of which the consequences will extend into eternity. This blessing God has granted to you, and withheld from others. John Dick, Lectures on Acts

B. Diverse ministry 16:13-40

1. Lydia – the God-fearer (endeavoring to follow God) vv. 13-15

250 miles from home, wealthy business-woman; had an established presence in Philippi – a household and a house (v. 15), a house (v. 40) large enough to put up guests and serve as a meeting place.

Luke in his historical retelling has a couple options – follow the clock or follow the people. He chose the latter, focusing on the interaction between Paul and Silas and particular individuals. This plays out as a time-compressed version of the events, making more effort necessary to understand how those interactions overlapped.

First there is the account of Lydia and her conversion with that of her household; the only time reference is that Paul and company first met them on the Sabbath day at the place of prayer. After Lydia’s baptism, she presumes Paul is in possession of enough evidence pertaining to her faith and conduct to make a judgment call about it (v. 15).

This is followed by the account of the fortune-teller, describing her behavior over a period of “many days” (v. 18) as she followed the missionaries to the place of prayer (v. 16-17). And at the end of the passage following Paul and Silas’ release from prison, they return to Lydia’s house and an apparent house-church (the brethren, a term used exclusively in this sort of context to mean fellow-Christians). It is not unreasonable to conclude that their stay in Philippi lasted a few weeks at least.

Luke attributes Lydia’s positive response upon hearing the Gospel to the fact that she was sovereignly prepared for salvation – the Lord opened her heart. The direct intervention of God in her life was what distinguished Lydia and her companions from those who rejected the news of Christ as Messiah.

As with previous examples baptism followed heart response and as confirmation of faithfulness to the Lord. Other outward displays of internal change accompanied baptism – “come into my house and stay” – an active desire to show gratitude to the Lord’s servants. Is it too much to speculate that Luke here centers his account on Lydia, not as the exclusive recipient of the Gospel message, but rather as typical of the group and the prominent leader in the God-fearing community.

Luke prosecuteth the increase of the Church; for though he do not straightway in a word express that thing, yet is it easily gathered out of the text, that many were brought into the faith, or at least that the Church was somewhat augmented, and Paul did not frequent the assemblies in time of prayer in vain. Notwithstanding, Luke doth also report that Satan did interrupt this course; to wit, because after that the apostles were beaten with rods, and cast in [into] prison, they were at length enforced to depart the city; yet we shall see in the end of this chapter, that when Satan had done his worst, there was some body of the Church gathered before they did depart. Calvin

2. damsel – the fortune-teller (actively opposed to God) vv. 16-18

destitute slave girl, the object of exploitation both by the demon and by her owners.

Paul’s tolerance of her behavior likely had as basis his desire not to rush to a conclusion while giving the Gospel a chance to work. If it was just an ignorant slave mocking Paul and Silas on her own initiative or that of her masters, that would become apparent in her response to their teaching. When Paul determined that she was the unwilling tool of Satan, he lost patience with the demon and acted decisively. Paul also likely had in view the potential effect of the demon’s harassment on the progress of the Gospel.

[H]e had another more apt reason for himself in this place; because all men would have thought that the spirit of the maid had played with Paul; so that by that means the doctrine of the gospel should not only have come in [into] suspicion, but should also have come into great contempt. And to this end was it that Christ also did command the devil to hold his peace, (Mar. 1:25,) whereas notwithstanding he suffered his name to be extolled by unmeet and unworthy men, (Luk. 4:35.) Calvin

Luke does not record the long-term results of the exorcism – whether or not the slave-girl was converted. Given Jesus’ teaching on exorcism, it would be consistent with true compassion to expect that she was added to the Christian church in Philippi.

On Matthew 12:43-45, “Once a demon is driven out of a man it searches for another suitable host. If it is unable to find one it returns to its previous host, where conditions have been made even more favorable (unoccupied, swept clean, and put in order). As a result, the host is susceptible to a new invasion, this time, however, the demon is accompanied by additional evil spirits (seven) even more wicked than itself. The parable concludes with a line highlighting its central thought: And the final condition of that man is worse than the first.

Jesus’ words certainly indicate that once one has been liberated from an evil spirit, it is essential that the Spirit of God take up residence within. A mere vacuum will not stay vacant for long.” College Press NT Commentary

The response of her masters was fairly predictable – motivated by avarice and lacking in compassion they vented their anger on the one who had just taken away a major source of income. Further evidence of their sordid character is seen in their obvious perjury, accusing Paul and Silas falsely in small claims court.

[John] Polhill (SBTS) notes that Luke’s language contains a bit of humor here. The same verb (exhlqen, exe-lthen) is used for the exit of the spirit and the exit of “their hope of making money.” Luke seems to say “out went the spirit and out went their profit.” College Press NT Commentary

Thought to be a threat to public safety and order, Paul and Silas were further mistreated by illegal public beating and then confined to prison.

3. jailer – the unlikely seeker (ignorant of God) vv. 25-34

blue-collar working man, just doin’ his job

You know the story, midnight singspiration, earthquake, the jailer wakes up to find that everybody’s loose. Since the jailer would, in their absence, be required to suffer the punishment due his prisoners, he determined he would do the “honorable” thing by taking his own life. Paul probably knowing the tradition called out to the jailer, telling him not to harm himself. The jailer, still in a state of fear and agitation, asked Paul and Silas that pregnant question, “What must I do to be saved?”

How did he mean his question? Was it the same question as that of the rich young ruler, “What shall I do to inherit eternal life?” Or was it, “What do I do to save my hide now? How am I going to get out of this one?” Some scholars maintain that the apostles’ answer necessitates the first question, that they obviously gave a direct answer to a direct question. But I’m not convinced that is necessarily true.

Paul was skilled at making connections with people where they were, using language with which they were familiar and making a bridge to the Gospel. It is entirely possible the jailer was concerned only about his immediate circumstances; but Paul’s response naturally leads him to think, “Boy, I’ve got bigger problems than just the here and now; maybe I shouldn’t be so quick to rush into what comes next. OK, Paul, talk to me.”

Especially when dealing with unbelievers, Paul had the mindset to whenever possible take the conversation into the realm of ultimate questions whether it began there or not. He was constantly alert for opportunities to talk of Christ, working spiritual themes into his every contact with people. Paul was concerned only with addressing real needs, not merely felt needs.

Whether the jailer was of his own initiative thinking about the next life, at Paul’s prompting he gave it serious consideration. Based on what he had already observed of Paul and Silas in the community before their imprisonment coupled with their behavior after the earthquake and small group instruction, the jailer was rather quickly brought to genuine faith in Christ evidenced by his remarkable behavior. He was baptized, he cared for the physical needs of Paul and Silas, he rejoiced ( lit. jumped for joy) because of his new spiritual life. It’s interesting that a prominent characteristic of Paul’s later letter to the church here at Philippi is “joy”.

C. Application

Commenting specifically on Acts 13:13ff yet it applies to Paul’s ministry as a whole, Michael Green in Evangelism in the Early Church says:

“Here was preaching eminently suited to the situation of the hearers. The Christian missionary began where they were, rooted in the history of Israel… The preaching is intensely relevant, alike to the circumstances, concerns and consciences of the hearers.”

In our evangelistic efforts, whether by personal encounter or public preaching, we must be cognizant of two things:

1. We must be relevant – we must address people where they are in terms they can understand. We should neither dumb it down nor overuse “Christian code”, language that only insiders know the meaning of.

2. We must be relevant – we must address the real needs people have, connecting our conversation with their real situation. As we seek to help them, we must take into account their standing before God.

Confessing Our Faith In the Culture – Chapter 20

Of the Gospel and of the extent of the Grace Thereof

 

As he reached the bottom of the valley, the moon peered up over its edge. He had never seen the moon before — except in the daytime, when he had taken her for a thin bright cloud. She was a fresh terror to him — so ghostly! so ghastly! so gruesome! — so knowing as she looked over the top of her garden wall upon the world outside! That was the night itself! the darkness alive — and after him! the horror of horrors coming down the sky to curdle his blood and turn his brain to a cinder! He gave a sob and made straight for the river, where it ran between the two walls, at the bottom of the garden. He plunged in, struggled through, clambered up the bank, and fell senseless on the grass.

“What is so frightful?” asked Nycteris, with a smile like that of a mother to her child waked from a bad dream.

“All, all,” he answered; “all this darkness and the roaring.”

“It is so horribly dark!” said Photogen, who, listening while she spoke, had satisfied himself that there was no roaring.

“Dark!” she echoed. “You should be in my room when an earthquake has killed my lamp. I do not understand. How can you call this dark?”

“You call it dark!” she said again, as if she could not get rid of the absurdity of the idea; “why, I could count every blade of the green hair — I suppose it is what the books call grass — within two yards of me! And just look at the great lamp! It is brighter than usual today, and I can’t think why you should be frightened, or call it dark!” George MacDonald, Day Boy and Night Girl

In the history of the world there has been only one Gospel, describing God’s one plan of salvation, communicated progressively by one means, designed for one end.

A. One Gospel

1. gospel is not law, law is not gospel

Would you know the difference between the Law and the Gospel? Only observe — the Law denounces wrath; the Gospel publishes peace; the Law convinces of guilt; the Gospel brings an acquittance; the Law pronounces sentence; the Gospel holds out a pardon; the Law requires satisfaction to the last mite; the Gospel discovers, that satisfaction has been made in full; the Law knows nothing of mercy; the Gospel knows nothing else: in the Law, righteousness, justice, and truth, shine gloriously; in the Gospel, love, grace, mercy, pity, condescension, and compassion do also shine, and with much more resplendent glory: commands, prohibitions, conditions, threatenings, penalties, &e., belong to the law; but, in the Gospel, these have no place. In the Gospel we find free grace, free mercy, free pardon ; faith and repentance are freely given, and, with them, a new heart, a new nature, new life, — all is new, all is free. The Gospel, as the word signifies, is good message, good news, glad tidings. The language of the angels at the birth of Christ, was, “Behold, we bring you glad tidings of great joy,” Luk_2:10. The angelic prophet Isaiah, in that memorable passage, applied by our blessed Lord to himself and the gospel day, Luk_4:18-19, breaks out in the following gospel strain: “The Spirit of the Lord God is upon me, because the Lord has anointed me to preach good tidings unto the meek; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison doors to them that are bound, to proclaim the acceptable year of the Lord, to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness,” Isa_40:1-3. Philadelphia Baptist Association, 1795 Circular Letter

2. not a different gospel OT vs. NT

o OT saints had the promises and believed them Hebrews 11:13; Luke 2:25, 38; Luke 23:51

o NT saints still believe the promises

§ We’re not home yet!

§ Even then we (probably) won’t have it all, at least for a while

B. One Plan

1. determined by God before creation Ephesians 1:3-14

o chosen by the Father

o redeemed by the Son

o regenerated, sealed, and sanctified by the Holy Spirit

C. One Means

1. natural revelation communicates some things e.g. Psalm 19:1-6; Romans 1:18-23, 2:12-14

o being, wisdom, holiness, justice, law, wrath, goodness

2. insufficient for saving knowledge

Of the Gospel we farther observe, that it is purely a matter of revelation, and is not discoverable by the light of nature. This revelation was made by slow degrees. On this head a late writer in our connection expresses himself thus: “The first dawning of the Gospel, and at the same time the first glimmering of hope, appeared to Adam in the promise that was made respecting the seed of the woman, Gen_3:15. Here the eternal counsels of the grace of God began to unfold themselves. In the promise made to Abraham, which was afterwards renewed to Isaac and Jacob, the same gospel grace breaks forth with clearer light. What had before been spoken in more general terms of the seed of the woman, is now said in a more particular manner of the seed of Abraham, Gen_22:18. To Jacob the very time of accomplishing the promise was pointed out, Gen_49:10. Moses renders the promise still more manifest, while he points out a character and likeness, Deu_17:15. In the prophets, who were much farther advanced in the dispensation of the promises, approaching to the fullness of time, hastening to the coming of the Messiah, you have his virgin mother, Isa_7:5; place of birth, Mic_5:2, and the other circumstances particularly pointed out. Only observe the order and progress of the divine promises, gathering light and strength as they advance. When the first intimation of a Saviour was given, he was to be sought for among all the human race; afterwards we are directed to the particular seed of Abraham; even Isaac and Jacob: of Jacob’s numerous sons the tribe of Judah is taken; of the tribe of Judah the family of Jesse; and of Jesse’s sons the house of David. Thus, reducing, as it were, to a point, what had at first been delivered but in very general terms.

“These are some of the leading and principal discoveries that were made to the world, of our blessed Saviour before his incarnation. Thus did the promises and prophesies become brighter and brighter, until at last they shone more clear in their full accomplishment, when the sun of righteousness rose, dispelling darkness, and spreading the light of the gospel-day.” Philadelphia Baptist Association, 1795 Circular Letter

3. it must be “proclaimed”

o faith comes by hearing Romans 10:17

o aided and encouraged by seeing Matthew 5:13-16

D. One End

1. to glorify God

God’s eternal purpose is to gather into one the whole created universe by reconciling His creatures to Himself and to each other, a purpose He is working out through Christ in the church and ultimately to the praise of His glory.

2. through the work of Christ

3. to bring us safely home 1 Peter 3:18

o to God, the greatest gift

[T]he Christian gospel is not merely that Jesus died and rose again; and not merely that these events appease God’s wrath, forgive sin, and justify sinners; and not merely that this redemption gets us out of hell and into heaven; but that they bring us to the glory of God in the face of Jesus Christ as our supreme, all-satisfying, and everlasting treasure. “Christ . . . suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Pet. 3:18). John Piper, God Is the Gospel

E. Our Part

1. fulfill vocation 1 Corinthians 7:17-24

o don’t practice Christian monasticism

1. leaving the world for a “holy” calling

2. working, living, dealing only within the abbey

2. transform culture

o do NOT be transformed by it Matthew 5:13-16

o live out a biblical worldview Philippians 2:14-16
Barna Update

o beat the world at its own game Luke 16:1-13

The moral will then be no other than is commonly and rightly drawn from the parable ; Be prudent as they, as these children of the present world, but provide for yourselves not temporary friends, but everlasting habitations : they use heavenly things for earthly objects ; but do you reverse the case, and show how earthly things may be used for heavenly. Trench, Notes on the Parables

Confessing Our Faith In the Culture – Chapter 19, Pt. II

Chapter 19 Of the Law of God

D. Moral law – LBCF 19.1-2, 5-7

1. its distinctive qualities

a. pre-dates Sinai

i. For the Fourth Commandment: Gen 2:3; Exo 16; Gen 7:4; 8:10,12.

ii. For the Fifth Commandment: Gen 37:10.

iii. For the Sixth Commandment: Gen 4:3-15.

iv. For the Seventh Commandment: Gen 12:17.

v. For the Eighth Commandment: Gen 31:30; 44:8.

vi. For the Ninth Commandment: Gen 27:12.

vii. For the Tenth Commandment: Gen 6:2; 13:10-11

b. spoken by the voice of God

c. written by the finger of God

d. placed in the ark of God

e. accompanied by the terror of God

f. inscribed in stone

2. its perpetuity Ezekiel 36:25-27; 37:24; Ephesians 4:25-6:4

“In nature perfectly restored and glorified after this life, the law will also have its use; for although the preaching of it, and the whole ministry of the church, shall then cease, yet there will still remain in the elect a knowledge of the law, whilst perfect obedience to all its demands, and full conformity with God, will be wrought in them. The law will, therefore, accomplish the same ends in the life to come, when we shall be fully transformed in the image of God, that it did in our nature before the fall. Ursinus, Commentary on the Heidelberg

3. its uses – triplex usus legis

a. usus pedagogicus

i. shows us what God requires of us

ii. condemns or convicts us for not providing what God demands

iii. result

1. unbeliever stripped of excuses before God

2. believer reminded of utter dependence on God

b. usus politicus

i. protects civil order

1. restraining evil and sin in unbelievers

2. providing a way for the believer to express love for his neighbor

c. usus didacticus

i. provides a pattern for life

1. reveals God’s will for the believer

2. teaches the way of righteousness

3. serves as a guide for sanctification

4. arouses a zeal for holiness

4. Relationship of law and gospel

a. not in conflict Galatians 3:21

b. gospel leads to law-keeping

[T]he grace of the gospel and the Spirit of Christ enable us to do freely and cheerfully what God has revealed in the law. How could the law and gospel conflict? The very purpose of the gospel is to deliver men from lawlessness and cause them to obey the law of God (Jer. 31:33; Exek. 36:27; Rom. 8:4; Titus 2:14). Waldron, Exposition

Remember, John defines sin as lawlessness – 1 John 3:4; therefore, the opposite of sin must be the opposite of lawlessness. Righteousness = keeping God’s law.

E. The law in the culture

1. The moral argument (see Arguments for the Existence of God )

2. The lawgiver’s demands

3. Man’s inability

4. The lawgiver’s solution

Culture or Command

Acts 15:1-35

A. Source of the dispute – Pharisees v.1, 5

· presentation problem

circumcision is required for salvation v.1

deeper issue – the Law must be kept v.5

As always, things lead to things! If the Law must be kept, to what extent?? etc, etc.

[T]he questions which press for an answer can no longer be put off. They must be distinguished clearly as follows: first (A) the doctrinal question, Can a Gentile be saved? This all admit. But how? (1) Must he be circumcised and keep the law? And, if the Gentile need not be circumcised, (2) is circumcision still obligatory for the Jew? (B) The practical point of discipline. Assuming that circumcision is not necessary for the Gentiles, what is to be their position? (1) Can Jewish Christians associate with them freely, without defilement? that is, is the church to be one body? Or (2) are the Gentile Christians to remain in an inferior position, like the ‘God-fearing’ in the synagogue? that is, are there to be two standards of higher and lower merit or only one Christian life? Richard Rackham, Exposition of Acts

[T]he visiting Jewish Christians maintain that, as in the Jewish synagogue so in the Christian church, membership depends on circumcision in particular and the Mosaic law in general. The Judaizers stress that every Gentile Christian ought to adhere to and fulfill the law of Moses in order to be saved. They understand observance of the law from a Jewish, not a Christian, point of view. In effect, these Judaizers practice racial discrimination within the context of the Christian church. For example, on the basis of Old Testament law they bar a Gentile Christian from entering the temple area because he is uncircumcised. Hendriksen, NTC

The fact that they were Palestinian Jews, who had never had their exclusiveness rubbed off, as Hellenists like Paul and Barnabas had had, explains, and to some extent excuses, their position. MacLaren, Exposition of Acts

These men were of the sect of the Pharisees originally, though they were now Christians. They had, however, brought with them their old modes of thought and troubled the Christian Church now as of old they had troubled the Jewish Church. For men were divided in this matter formerly in the Jewish as latterly in the Christian Church; among the Jews one party teaching the need that all the proselytes should conform to all the observances of the law of Moses, and the others that it sufficed if they obeyed the moral precepts of the law. This led to the distinction between the proselytes of righteousness and the proselytes of the gate [between proselytes and God-fearers]. W. Denton, Commentary on Acts

The apostles and elders successfully resisted the pressure to impose Jewish legalism and ritualism on the Gentile believers. …Many believed that Gentiles who wanted to become Christians had to first become Jewish proselytes. They feared, too, that in an increasingly Gentile church, Jewish culture, traditions, and influence would be lost. MacArthur

· It is vital to recognize that from Paul’s perspective the issue centered on the Gospel – his declaration of the Gospel was correct and complete and he wanted nothing to hinder its progress. Gal_2:1-10 ^“I went up …and set before them the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.” Gal 2:2 ESV

The thinking went “Since the Gospel had come through the Jews, Christianity must then be Judaism for the new Millennium. Only the obviously obsolete portion of religious practice could be discarded, i.e., animal sacrifice; all the rest should be maintained.” It would be easy for them to view the New Testament presentation of the Gospel as a “reform” movement within the existing church – think Martin Luther, the Puritans, etc.

Here is a lesson for all time. Paul was by no means a stubborn, inflexible individual. On the contrary, he was ready to accommodate himself and his message to any situation, becoming a Jew to the Jews, a Gentile to the Gentiles (I Cor. 9:19–23). Striking instances of this are reported in Acts 16:3; 21:17–26. But he was not willing to put any obstacle in the way of the gospel of Christ (I Cor. 9:12). In fact, rightly viewed, it was his inflexibility with respect to doing everything in his power to promote the simple gospel of God’s grace in all its immaculate purity that made him so flexible in all relatively minor matters. Hendriksen on Gal. 2:2

B. Solution to the dispute – council (AD 49) vv.6-18

· decision of the Antioch church to send a delegation to Jerus., confirmed by the Holy Spirit to Paul

Acts 15:2 (Lamsa, Peshitta) And there was great dissension and controversy between them and Paul and Barnabas, and it reached such a point that it was necessary for Paul and Barnabas and others with them to go up to Jerusalem to the apostles and elders concerning this question.

He was not sent for by the apostles at Jerusalem, nor did he go of himself, nor only by the vote of the church at Antioch, but by a divine revelation; not a revelation made to the church, or by the prophets there, but by God himself to him; he had a secret impulse from the Spirit of God, and a private intimation given him, that it was the will of God he should go up at this time; which is no ways inconsistent with his being sent by the church, but served as a confirmation to him, that what they determined was right, and according to the mind of God: Gill on Galatians 2:1

· discussion and debate

both private and public – Paul spoke privately to the leaders of the apostles first (probably Peter and James), presenting the issues to them and probably the evidence/proof of God’s sanction on his ministry – cf. Acts 15:3.

1. complex issues are difficult to explain to a large group

2. a large group is more easily swayed by emotion

3. the influence of key individuals was vital to a peaceful and reasoned outcome

The discussion didn’t stay private – it was “aired” before the entire assembly. Ultimately the church along with the leaders agreed on a resolution – the circular letter sent by Paul, Barnabas, Judas and Silas.

· precedent for associationalism

Chapters 2 & 3 of Denominations or Associations, Edited by James Renihan have much helpful material on the biblical basis for associations or “communions”.

Before our general meeting, held at Philadelphia, in the seventh month, 1707, it was concluded by the several congregations of our judgment, to make choice of some particular brethren, such as they thought most capable in every congregation, and those to meet at the yearly meeting to consult about such things as were wanting in the churches, and ot set them in order. …It was then agreed, that a person that is a stranger, that has neither letter of recommendation, nor is known to be a person gifted, and of a good conversation, shall not be admitted to preach, nor be entertained as a member… …It was also concluded, that if any difference shall happen between any member and the church he belongs unto, and they cannot agree, that the person so grieved may, at the general meeting, appeal to the brethren of the several congregations, and with such as they shall nominate, to decide the difference; that the church and the person so grieved do fully acquiesce in their determination. Minutes of the Philadelphia Baptist Association, 1707

C. Settlement of the dispute – letter v.20, 23, 29

Especially in light of 1Co_8:4-13, why these four prohibitions??

1. things contaminated by idols

2. fornication

3. what is strangled

4. blood

It was a multicultural setting – Jews and Gentiles

2 issues needed to be addressed

· what practices permissible (or encouraged) in Greek culture and worship should no longer be practiced because they were sinful

· what in the Greek culture might be permissible under Christian liberty but if practiced would cause Jewish brethren to stumble

Circular letter – not a mandate but an encouragement: see end of 15:31. The goal was to clarify for the churches what was essential to unity, not essential to the Gospel. The distinction here is between orthodoxy and orthopraxy – correct doctrine and correct practice. Purity of doctrine is at the core but there are limits to liberty, even Christian liberty, and the need to watch our practice so we don’t cause genuine offense.

D. Application to modern “missions”

The issue is not contextualization of the gospel – accommodating the message or meanings to another cultural setting – and the effect of that on Bible translation, evangelistic presentation, worship practice, music style, etc.

The issue is – what is the essential gospel?

1. We must remove/not include any obstacles in our proclamation of the gospel.

there should be no cultural additions to the core content – see esp. ac 15.19 “Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God. NET

The Gospel we proclaim must not be an Americanized version but must be true to Scripture. Some of Paul’s harshest words were reserved for those who would pervert the plain and simple truths he preached – see Gal_1:8-9

2. We must keep a clear distinction between “requirements” for salvation and evidence of discipleship.

The only legitimate requirements for salvation fall on God alone since he alone is able to satisfy them. Salvation is a monergistic (one-sided) work of God and anything we do is in response to what God has already done. Nothing we do contributes to our salvation although it may add to our sanctification.

Our presentation of the Gospel must not declare that “you must do _____ in order to be saved”. Rather, it should declare that “you will do ______ if you have been saved”.

3. Pray that our Gospel message will be clear and true, faithful to the Word without any additions or innovations.

Confessing Our Faith In the Culture – Chapter 19, Pt. I

 

Chapter 19 Of the Law of God

A. Three-fold division of the law

1. dates from Augustine

But as the remarks of Faustus were then about the promises of the Old Testament, and now he speaks of the precepts, I reply that he displays ignorance of the difference between moral and symbolical precepts. For example, “Thou shalt not covet” is a moral precept; “Thou shalt circumcise every male on the eighth day” is a symbolical precept. Augustine, Contra Faustus (Manichaean), vi.2, A.D. 400

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We must therefore distinguish three kinds of precept in the Old Law; viz. “moral” precepts, which are dictated by the natural law; “ceremonial” precepts, which are determinations of the Divine worship; and “judicial” precepts, which are determinations of the justice to be maintained among men. Wherefore the Apostle (Romans 7:12) after saying that the “Law is holy,” adds that “the commandment is just, and holy, and good”: “just,” in respect of the judicial precepts; “holy,” with regard to the ceremonial precepts (since the word “sanctus”–“holy”–is applied to that which is consecrated to God); and “good,” i.e. conducive to virtue, as to the moral precepts.

Both the moral and the judicial precepts aim at the ordering of human life: and consequently they are both comprised under one of the heads mentioned by Augustine, viz. under the precepts of the life we have to lead. Aquinas, Summa Theologica, Q. 99, A.D. 1265-1274

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We must attend to the well-known division which distributes the whole law of God, as promulgated by Moses, into the moral, the ceremonial, and the judicial law, and we must attend to each of these parts, in order to understand how far they do, or do not, pertain to us. Meanwhile, let no one be moved by the thought that the judicial and ceremonial laws relate to morals. For the ancients who adopted this division, though they were not unaware that the two latter classes had to do with morals, did not give them the name of moral, because they might be changed and abrogated without affecting morals. They give this name specially to the first class, without which, true holiness of life and an immutable rule of conduct cannot exist. Calvin, Institutes, 4:20:14

2. moral

a. Remember the Sabbath day to keep it holy. Ex. 20:8

The moral law, then, (to begin with it), being contained under two heads, the one of which simply enjoins us to worship God with pure faith and piety, the other to embrace men with sincere affection, is the true and eternal rule of righteousness prescribed to the men of all nations and of all times, who would frame their life agreeably to the will of God. For his eternal and immutable will is, that we are all to worship him, and mutually love one another. Calvin, Institutes, 4:20:15

3. ceremonial

a. And on the Sabbath day two lambs in their first year, without blemish, and two-tenths of an ephah of fine flour as a grain offering, mixed with oil, with its drink offering – this is the burnt offering for every Sabbath, besides the regular burnt offering with its drink offering. Num. 28:9-10

4. judicial

a. For six days work may be done, but on the seventh day you shall have a holy day, a sabbath of complete rest to the Lord; whoever does any work on it shall be put to death. Ex. 35:2

B. Ceremonial law – LBCF 19.3

The ceremonial law of the Jews was a tutelage by which the Lord was pleased to exercise, as it were, the childhood of that people, until the fulness of the time should come when he was fully to manifest his wisdom to the world, and exhibit the reality of those things which were then adumbrated [described briefly] by figures, (Gal 3: 24; 4: 4). Calvin, Institutes, 4:20:15

1. prefiguring Christ

a. tabernacle/temple furnishings

i. light of the world

ii. bread of life

b. sacrificial requirements

i. without shedding of blood there is no forgiveness. Heb. 9:22

2. pointing out corruption and the duty to avoid it

a. the bronze laver Ex. 30:18-21

b. You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean. Lev. 20:25

c. leprosy Lev. 13

3. in force only until Christ

a. I came not to overthrow the law but to fulfill it. Matt. 5:17-19

b. They are only visual aids that point to the real thing. Heb. 8:4-5

C. Judicial law – LBCF 19.4

The judicial law, given them as a kind of polity, delivered certain forms of equity and justice, by which they might live together innocently and quietly. And as that exercise in ceremonies properly pertained to the doctrine of piety, inasmuch as it kept the Jewish Church in the worship and religion of God, yet was still distinguishable from piety itself, so the judicial form, though it looked only to the best method of preserving that charity which is enjoined by the eternal law of God, was still something distinct from the precept of love itself. Therefore, as ceremonies might be abrogated without at all interfering with piety, so also, when these judicial arrangements are removed, the duties and precepts of charity can still remain perpetual. But if it is true that each nation has been left at liberty to enact the laws which it judges to be beneficial, still these are always to be tested by the rule of charity, so that while they vary in form, they must proceed on the same principle. Those barbarous and savage laws, for instance, which conferred honour on thieves, allowed the promiscuous intercourse of the sexes, and other things even fouler and more absurd, I do not think entitled to be considered as laws, since they are not only altogether abhorrent to justice, but to humanity and civilised life. Calvin, Institutes, 4:20:15

1. given to govern the state

2. represented specific examples

a. how to implement moral principles

3. given in a specific context

a. semi-nomadic pastoral culture

4. expired with dissolution of the state

a. begun in 586 BC with fall of Jerusalem to Babylon

b. completed in 70 AD and destruction by Titus

5. principles of equity, justice, goodness and righteousness are timeless

a. inspired application of moral law serves as still-relevant pattern

b. while principles apply, specifics do not necessarily

Confessing Our Faith In the Culture – Chapter 18

Of the Assurance of Grace and Salvation

1 John 3:14-24

[S]ome men say, “If we continue in faith, and if we continue in holiness, we shall certainly be saved at last.” Do you not see at once that this is legality—that this is hanging our salvation upon our work—that this is making our eternal life to depend on something we do?

Nay, the doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works, lifted up; for he always thinks faith is a work of the creature and a condition of his acceptance. It is as false to say that man is saved by faith as a work, as that he is saved by the deeds of the law. We are saved by faith as the gift of God, and as the first token of his eternal favor to us; but it is not faith as our work that saves, otherwise we are saved by works, and not by grace at all. C. H. Spurgeon – from “Effects of Sound Doctrine,” a sermon delivered Sunday evening, April 22nd, 1860, at New Park Street Chapel.

A. Can I have real assurance?

1. If so, of what am I assured?
…such as truely believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this life be certainly assured that they are in the state of Grace; and may rejoyce in the hope of the glory of God which hope shall never make them ashamed. LCF, 18.1

2. On what is it based?
Such assurance of salvation and of eternal life springs from (1) an intelligent understanding of the nature of salvation (2 Pet. 1:2, 3, 5-6, 8; 3:18), (2) the recognition of the immutability of the gifts and calling of God (Rom. 11:29), (3) obedience to the commandments of God (1 John 2:3), (4) self-examination (2 Cor. 13:5), (5) and the inward witness of the Holy Spirit who “himself bears witness with our spirit that we are children of God” (Rom. 8:15-16; Gal. 4:6). Reymond, Systematic Theology

3. How can I have it?
being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of means attain thereunto: and therefore it is the duty of every one, to give all diligence to make their Calling and Election sure. LCF 18.3

The provision for attaining assurance is twofold: the Spirit of God and the means of grace. …ordinary means available to all believers: prayer, study of the Word, corporate worship, preaching, baptism, the Lord’s Table and Christian fellowship. Waldron

We may know that we have faith,

a. From the testimony of the Holy Ghost, and by the true and unfeigned desire which we have to embrace and receive the benefits which Christ offers unto us. He that believes, is conscious of the existence of his faith – as Paul says, “I know whom I have believed.” “He that believeth on the Son of God, hath the witness in himself.” (2 Timothy 1:12; 1 John 5:10)

b. We may know that we have faith, by the doubts and conflicts which we experience, if we are of the number of the faithful.

c. From the effect of faith, which is a sincere purpose, and desire to obey all the commands of God. Ursinus, Commentary on the Heidelberg Catechism

Wayne Grudem puts it a different way:

1. Do I have a present trust in Christ for salvation?

2. Is there evidence of a regenerating work of the Holy Spirit in my heart?

3. Do I see a long-term pattern of growth in my Christian life? Wayne Grudem, Systematic Theology

“This genuine assurance,” says Hodge (Outlines p. 479), “may be distinguished from that presumptuous confidence which is a delusion of Satan, chiefly by these marks. True assurance, 1st, begets unfeigned humility, 1 Cor. 15;10; Gal. 6:14; 2d, leads to ever increasing diligence in practical religion, Ps. 51:12, 13, 19; 3d, to candid self-examination and a desire to be searched and corrected by God, Ps. 139:23, 24; 4th, to constant aspirations after nearer conformity and more intimate communion with God, 1 John 3:2, 3.” Boyce, Abstract

B. What if I have doubts?

1. Is it OK?
“…an infallible [not deceiving] assurance, founded on a comparison of their hearts and lives with Scripture, and the teaching and light of the Holy Spirit, through and in the Word, is the privilege, and should be the aim of every true believer. Yet, this assurance, while both scriptural, reasonable and spiritual, and thus solid, may be more sensibly felt at sometimes, and may even be temporarily lost through sin.” R. L. Dabney, Systematic Theology

Now, we say that while Faith may subsist without assurance of hope, every believer can and ought to attain in due time to the latter. And though it may be absent from a true Christian, yet no true Christian can be satisfied with its absence. If he feels the reality of heaven, he will wish to know whether it is to be his. If he truly believes there is a hell, he must earnestly long to be certified that he shall avoid it. He cannot be content to plod on, not knowing whether or not his feet are on the blood of the Redeemer, whom he loves, whether the viper, sin, which he hates, still enfolds his heart; whether he is to spend the approaching eternity bathing his weary soul in seas of heavenly rest, or buffeting the fiery billows of wrath. A willingness to be ignorant of these things is proof of indifference. The chief reason why so many live on without assurance is, that they have no true faith. Dabney

The Bible speaks of a weak faith. It abounds with consolations intended for the doubting and the desponding. God accepts those who can only say, “Lord, I believe; help thou mine unbelief.” Hodge, Systematic Theology

2. How do I deal with doubt?

a. Recognize what I have

i. some measure of grace or it wouldn’t matter to me

b. Recognize what I need

i. more grace to “show me [his] glory

ii. strengthen my faith and subsequent assurance

c. Work at it 2 Peter 1:10

Jonathan Edwards – letter to newly converted young lady, points 10 & 11 of his 17-point response to her request for guidance for growing in godliness and assurance:

10. If at any time you fall into doubts about the state of your soul, in dark and dull frames of mind, it is proper to review your past experience; but do not consume too much time and strength in this way: rather apply yourself, with all your might, to an earnest pursuit after renewed experience, new light, and new lively acts of faith and love. One new discovery of the glory of Christ’s face, will do more toward scattering clouds of darkness in one minute, than examining old experience, by the best marks that can be given, through a whole year.

11. When the exercise of grace is low, and corruption prevails, and by that means fear prevails; do not desire to have fear cast out any other way, than by the reviving and prevailing of love in the heart: by this, fear will be effectually expelled, as darkness in a room vanishes away, when the pleasant beams of the sun are let into it.

C. What about my friend?

1. He says he’s a Christian, but…
Much of the problem that they have with people in their congregations who profess Christ but who live ungodly, uncommitted lives could be redressed if they would proclaim the lordship of Christ and the nature of true discipleship, and make clear that, while the saint of God will be preserved by the power of God, he will also persevere in a godly walk throughout his life unto the end. And where that godly walk in true piety is not forthcoming, no professing Christian has the right to assume that he is in fact a Christian, and no pastor has the right to assure him that he is simply a “carnal Christian.” Reymond, Systematic

2. How should I talk to him?

o On what is his confidence based?

o How well does he measure up to the standard? e.g. the marks of a Christian given in 1 John, the list of “affections that are truly spiritual and gracious” as given by Jonathan Edwards

Remember Paul addressed the Corinthians as believers (1 Cor. 1:2 [NKJV] To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints,) and then challenged them to stop acting like the world: (1Cor 3:1-3 [NET]) So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ. I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready, for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?

Jonathan Edwards, Religious Affections

Part III

1. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine [spiritual origin of affections]

2. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest [appreciation of divine things in themselves]

3. Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things [love for the holiness of divine things]

4. Gracious affections do arise from the mind’s being enlightened, richly and spiritually to understand or apprehend divine things [enlightened understanding]

5. Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things [certainty of divine things]

6. Gracious affections are attended with evangelical humiliation [true humility]

7. Another thing, wherein gracious affections are distinguished from others, is, that they are attended with a change of nature [change of nature]

8. Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with the lamblike, dovelike spirit and temper of Jesus Christ [Christ-like spirit]

9. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit [tender spirit]

10. Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion [conformity to Christ who has beautiful symmetry and proportion]

11. Another great and very distinguishing difference between gracious affections and others is, that gracious affections, the higher they are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased [desire to grow]

12. Gracious and holy affections have their exercise and fruit in Christian practice [life of obedience]