Search Results for: Censures

Lesson 6 – Church Censures

Survey Studies in Reformed Theology

Genevan Institute for Reformed Studies
Bob Burridge ©2011

Ecclesiology: Lesson 6 – Church Censures
by Pastor Bob Burridge ©2002, 2011

Lesson Index
Our Personal Duty When Others Sin
The Authority of Church to Censure Its Members
The Purpose and Process of Church Censures

Our Personal Duty When Others Sin

Sadly, there are times when God’s people sin and need the encouragement of others to be restored to godliness. This is always the primary goal of what we commonly call church discipline. As a spiritual family we are obligated to do all we can to help one another when we fall into sin.

There are two aspects of biblical discipline. We mostly think of the negative steps that occur after someone is so entangled in sin that he resists personal help. This is where church censures may become necessary. There is also the positive side of discipline. This is where we encourage one another to godliness to avoid falling into sin as much as is possible on this side of glory.

We’re told in Hebrews 10:24 “and let us consider how to stimulate one another to love and good deeds.” The King James translation has, “And let us consider one another to provoke unto love and to good works”

This points to what we are to stir up in others. Believers in Christ are a spiritual family. It’s not what we become. It’s what we are. As such, loving one another isn’t a recommendation. It’s our duty.

When Jesus said, “Love your neighbor as yourself”, he was directly quoting from the ancient law of Moses in Leviticus 19:18.

Paul’s advice in Galatians 6:2 is, ” Bear one another’s burdens, and thus fulfill the law of Christ.”

We are neither created nor redeemed to live isolated lives.

Paul illustrated this in 1 Corinthians 12:21 by imagining our body parts arguing with one another, “the eye cannot say to the hand, ‘I have no need of you’; or again the head to the feet, ‘I have no need of you.'”

Imagine an army in the heat of battle where all the soldiers argue and don’t get along. A common tactic in war is to disrupt the morale and confidence the enemy troops have in one another, in their cause, or in their leadership. Often supplies are intercepted or blocked, communications are interfered with and conditions are made to deteriorate stirring undisciplined combatants into bickering. This breaks up their ability to function as a unit. Instead of relying upon the special skills of one another, each starts acting on his own and looking out for only himself.

Fingers may not be noticeably important when you’re jogging, But they are a lot more handy than feet when opening a snack package. Every part of the body of Christ is as important as every other, and depends upon every other. It’s the same as how we need all our own body parts working to support one another. If we don’t help one another out as a spiritual family the part each is there to provide will be missing.

Not everyone can do everything. We need to rely on others to get all the work done. This is why God has called some to be shepherds and teachers in the church as Elders. He has called some to to be Deacons to make sure the daily needs are met. Some are Sunday School teachers to help us learn together under the Elders’ direction. Some help the Deacons in their mercy ministries to the needy, or by making repairs, mowing the church’s lawn, getting supplies, cleaning up after worship and social activities and providing transportation to those unable to drive. Some organize our social activities. Some are reliable in prayer, and others are good examples to us as parents or as children. Some remind us of how important it is to be reliably present in worship. Each brings his special ability to strengthen the others. No one does what they do perfectly. But all are to cooperate in love.

One thing every member of the church can and must do is to be encouraging to the others as best he can.

The efforts of the powers of evil shouldn’t have us reeling in disability. Rather than get discouraged, we are told what to do. Just as an army prepares for battle, we need to get involved and carefully design our encouragement of one another in the church. This is the preventive discipline that if lacking creates the need for negative discipline, the correction of disobedience.

Our duty demands careful consideration. Like the other things that help us grow, it doesn’t happen without a plan. The Greek word used in Hebrews 10:24 is katanohmen (κατνωμεν) which means to plan, plot, and scheme.

If you don’t have a clear plan for stimulating others to love and to good works, you’re not obeying this command of God’s word. The church will suffer by its lack of your talent and help.

Those who don’t actively encourage their brothers and sisters in Christ, are like crippled body parts being drug around by the rest of the body. It’s like going into battle without communications among the soldiers, without food supplies or medics. We need everyone to help us become what we ought to be in the service of Christ.

That doesn’t mean everyone has to be an expert at biblical counseling or have immediately helpful answers to all the problems people struggle with. It doesn’t mean that all believers are equally well trained in Bible exegesis and Theology.

Hebrews 10:24 is very specific about our duties toward one another. The goal is to provoke good effects in other believers. The word translated as “provoke’ is paroxusmos (παροξυσμος). The NASB has “stimulate”. It means to stir up someone, to instigate them in some way.

There are two categories for what we are to provoke others to do. The first goal is to provoke those around us to love. Love isn’t just a romantic or warm feeling. It is when our attitudes and actions toward others are in agreement with what pleases God. We promote their well being as if God’s glory was more important than our own desires. The feelings associated with love are the blessings that follow when we act in love according to what God says it is.

It’s one thing to work on love in ourselves. This verse teaches us that it is also our duty to cause love to grow in others. We need to plot and plan ways to make it happen. We are to encourage them to put into practice the duties of love found in 1 Corinthians 13:4-8. This means we should find ways to encourage those around us in our homes, church, work, and community. We should help them learn to be patient and kind. They should grow to avoid jealousy, bragging, arrogance, and rudeness. We encourage them not to seek things selfishly, or to become easily provoked, or to keep books on past wrongs. We should by example teach them to rejoice in God’s truth rather than in unrighteous things, to bear all things, to give people the benefit of the doubt, to hope in God’s promises, and to endure because love never fails.

We also should provoke others to good works kalohn ergohn (καλων εργων). There is no confusion about what those works are. God tells us what is good in his word. By our encouragement and good example we should plan ways to stir others to do what is good. Their progress is their own responsibility, but it is also our duty to help them tactically.

This is our two-fold duty toward all the believers we know and come in contact with. Each of us should ask ourselves, “What can I be doing to make everyone around me, treat others in love, and to do good works?”

Our plan should be molded around the methods the Bible prescribes. We should be good examples by being loving and doing good deeds ourselves. We should make these godly things part of our conversations so we are all reminded about them. We should pray for one another’s progress. We should appreciate and rejoice with others when they do good things.

Puritan John Owen notes that this behavior says something about our own spiritual maturity, “Love and good works are the fruits, effects and evidences of the sincere profession of saving faith”

Jesus said, “If you love me, you will keep my commandments” Do we love him? Then we will take this assignment very seriously.

We weren’t made or redeemed to live alone. God designed us to need one another. Jesus established a church. He did not come to save spiritual hermits. Moffatt calls one who never commits to a local congregation “a pious particle,” The idea of a Christian without a church family he calls, an “oxymoron”, a self-contradictory statement if ever there was one.

If a Christian is to be like Christ, then like Christ he cannot be isolated from other believers. A secret disciple is no disciple at all. Another commentator writes, “either the discipleship kills the secrecy, or the secrecy kills the discipleship.” Failure to be loyal members of a church demonstrates a disloyalty to the Kingdom of God. It is disloyalty both to the King, and to the people who make up his kingdom on earth.

It has been said that spiritual snobbery reveals a Pharisaical heart and mind. Such detached renegades are looking for an acceptable club, not a church united by Sovereign Grace. It shows their total disregard of one of the most clear and fundamental teachings of the law, the prophets, the Apostles, and of Jesus himself.

The importance of actively participating in the church as a family of believers shouldn’t be forgotten or neglected. Therefore our gatherings on Sundays are good times to focus our efforts on this duty:

Hebrews 10:25 – the next verse from our text says, “not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near.”

In Dr. Kistemaker’s commentary on Hebrews he writes, “One of the first indications of a lack of love toward God and the neighbor is for a Christian to stay away from the worship services. He forsakes the communal obligations of attending these meetings and displays the symptoms of selfishness and self-centeredness.”

The Greek word for assembling in this text is from the word episunagogae (επισυναγωγη), from which we get the word “synagogue”. It is the gathered church as commanded by Christ.

When we meet on the Lord’s Day, we should try to sincerely and properly greet one another. It is not reasonable that everybody gets into a conversation with everybody else, but we should make an effort to reach out beyond our own little group of close friends.

Our concern and encouragement shouldn’t be directed only to those who are like us. We need to reach beyond those in our own age group, those who dress as we do, those who have hobbies or interests in common with us, or who grew up where we did.

We have something greater in common. We all share in the same spiritual heritage by our spiritual birth into the family of Christ. We all struggle against the remaining greed and lusts of our sinful hearts. We all live in a world that has different values and expectations of us. We all have to work hard to provide for our needs in a fallen world.

If someone isn’t coming up to you don’t judge him. Your duty is to encourage him to love and to good works. Be a friend first yourself. We all need that kind of help and understanding.

Beyond our Sunday gatherings we need to be a real family of believers. We need to pray for one another, to be in contact with others in the church, to remember the situations each family is facing, and to help in practical ways when we are able.

If we really trust the promises of Jesus Christ without wavering we will come to worship with plans to encourage those who worship with us so that they improve in love and in good works. We will also remember our spiritual brothers and sisters during the week.

This is what will make our church family stronger and more Christ-like. This is how those seeking Christ will find what they are looking for in the church.

Hebrews 3:13 puts it this way, “But encourage one another day after day, as long as it is still called ‘today,’ lest any one of you be hardened by the deceitfulness of sin.”

Simple encouragements are an important part of our daily growth in Christ. So, “… let us consider one another to provoke unto love and to good works”

Sadly, bad behavior can not be completely prevented. We are all but sinners saved by grace. There are situations where love demands that we deal with wrong and hurtful behavior. This negative side means that sometimes, we have to lovingly and effectively advise and correct one another when wrong things are done.

Here’s the problem. It’s not easy to approach someone effectively to encourage them to correct wrong behaviors. It may take a while to learn, but it is not wise just to launch out into correction. That usually provokes defensiveness and rarely stirs the person to love and to good works. Often harsh attacks against an erring brother show an immature self-pride. People might degrade struggling sinners out of a distorted pious belief they are better than others.

While it is true that the one who needs correction might not be as spiritually aware of some things, it is important to remember that we are all just sinners saved and preserved by grace. We grow at different rates and all of us have issues we need to correct.

Sometimes the easy route is to ignore problems in other believers. It’s less challenging not to get involved in helping a brother overcome his temptations. It’s easy to just say it’s none of our business. There might be a fear that it would cause “strain on their relationship.” At times people just don’t feel qualified to say anything since they sin too.

The biblical mandate, the way God tells us is best, is very different. We shouldn’t arrogantly condemn others with an attitude of pride and superiority. And we shouldn’t keep quiet, withholding the help God gives us to offer. God’s way of helping others is summarized by Jesus in Matthew 18 which divides this spiritual help into three very practical levels.

First there is the individual level of help. In most cases this is all that needs to be done. Matthew 15:15 And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.

It’s important that the first attempts to help be done in private. First, we need to be sure that we haven’t misunderstood the situation. It’s our duty to listen carefully to understand that what we think we see is accurate. Proverbs 18:13 warns us, “He who gives an answer before he hears, It is folly and shame to him.”

At the same time, we should be careful not to make a person’s sins known to others. If we abandon the importance of privacy, we can do great harm.

A believer should never share his negative suspicions or knowledge with others. This is that destructive sin of gossip. It might even be well intended. Sin often gets past our guard by wearing an appealing disguise. There are times when people tell about someone’s sins in the form of a “prayer request”. Though meaning it for good, this can ruin the reputation of a brother.

We should try to avoid even listening to conversations about another person’s sins. A person who gossips is one who needs our loving and careful correction.

Sins are very serious and personal matters. They should only be confessed to God and to the person directly sinned against. The feeling of forgiveness is an assurance given by the Holy Spirit when we deal with sin in God’s way. But there have always been false teachings that lure us away from this promise.

The practice of confessing to human priests for absolution isn’t Biblical. It looks to humans for what only Christ can do. We come to him directly and privately.

Also, the trendy idea of openly proclaiming sins and faults in groups is a similar error. It relies on a humanistic view of psychology where confession of that sort feels good because it is cathartic. It lets us vent our inner hang-ups and hear stories about the similar sins in others.

But that’s not where the Bible directs us for the comfort of forgiveness. It tells us to confess our sins to God, believing that he really removes our guilt in Christ.

We might admit wrongs directly to the one we hurt so that we can repair the damage. We might even go privately to a brother or to an Elder for spiritual direction, prayer, and encouragement. But the practices of priestly or group confession puts our hope in the wrong place. That is not what the Scriptures mean by confessing our faults to one another. Misplaced hope usually produces more problems and misses the real assurances of God.

The goal of our correction is to help the erring brother. He needs to be won back to honoring Christ in his attitudes and behavior. Being won back involves 4 things that must be done when any believer sins:
1. Confession: A Christian should admit (confess) that his sin horribly offends God.
2. Repentance: Sincere sorrow for sin is shown by turning from it, and by striving with God’s help to replace it with God-pleasing behaviors and attitudes.
3. Faith: We need to trust that Jesus Christ satisfied the penalty for the sin, and that the new life he puts in us enables us to be able to overcome our sins.
4. Restitution: The repentant sinner know that he has an obligation to make restitution when possible for whatever harm, damage, or inconvenience his sin might have caused to others.

We are called by God to find effective ways to encourage the sinner to do these things. To accomplish this we need to approach an erring brother or sister with a right attitude. The New Testament describes this as admonition. People sometimes think of the word admonish in a purely negative sense. It often implies a harsh scolding, or a lording it over someone as a moral superior. But in the Bible the word has a much richer, a more tender and positive meaning.

To admonish is a translation of the Greek word nouthetein (νουθετειν). It’s a common word and theme in the New Testament. Colossians 3:14-17 gives a list of characteristics that go along with admonition:

And beyond all these things put on love, which is the perfect bond of unity. And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.

In 1 Thessalonians 5:14 the apostle Paul writes, “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men”

Putting together the 11 places where this word is used, we biblically admonish one another when we help others become stronger in the Lord, by humbly offering advice from God’s word, and by our good example. It must be offered in humility, with love, tenderness, patience, and brotherly concern. It is a loving confrontation rather than a hostile one.

Paul used that same language in Colossians 1:28, “And we proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete in Christ.”

To become complete in Christ, we need to be taught and admonished with all wisdom. Explaining and reminding others about what God says in his word is central to biblical admonition. To improve in biblical admonition, you don’t need a seminar or a degree in counseling. You need to make effective use of all the means of grace:

  • A helpful brother is one who knows his Bible well and can use it effectively. He studies God’s word daily and thinks about how he should apply what he learns. He makes sure he doesn’t skip sermons or lessons at church any more than he would skip meals. He values the various curricula offered in each program his church leaders put together for him.
  • A helpful brother prays for God’s blessing on all he and his loved ones set out to accomplish. He can be counted upon to pray for his brother and sister in the Lord as they struggle with sin.
  • He is regular in the worship of the church, valuing every worship opportunity. He worships in spirit and in truth as he takes part in each element of worship.
  • He becomes personally involved with the church family and its work. He is there in times of fellowship and shows true interest in what others are going through. He knows how to tenderly and wisely encourage and correct those he loves in the Lord.

Our admonition should never be done with a harsh or disrespectful attitude. To be a biblical helper there is more than just seeing wrong in another, being right about their having done wrong, and then telling them about it.

Real spiritual help must be offered in obedience to God. Otherwise it’s more of a hindrance than a help. A spiritual helper must show the fruit of the Holy Spirit in his approach to another believer. The familiar King James wording of Galatians 5:22-23 lists those characteristics: love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance

We add to that the similar advice of … Proverbs 15:1, “A gentle answer turns away wrath, But a harsh word stirs up anger”

Galatians 6:1-2 tells us, “Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; {each one} looking to yourself, lest you too be tempted. Bear one another’s burdens, and thus fulfill the law of Christ.”

A supporting Christian friend remembers that he too is just a sinner saved by grace. He is always considerate and respectful when he admonishes someone caught up in sin.

But, if we aren’t able to help on our own, we should get someone else to help. Matthew 18:16 says, “But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.”

When we need to bring someone else into it we should not forget these principles. We should do all we can to preserve the privacy of the person’s faults. It is good to bring in one of the Shepherds of the church, or a spiritually mature mutual friend. This way it is not just personal. It is not just your word against the other person’s. God’s law reflects the importance of consulting others in a confidential and discrete manner.

The Authority of Church to Censure Its Members

Westminster Confession of Faith 30

I. The Lord Jesus, as King and Head of his church, hath therein appointed a 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.

If the personal approach fails, the matter should be brought to the church for help. Matthew 18 continues …

17 And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer.
18 Truly I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.
19 Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven.
20 For where two or three have gathered together in My name, there I am in their midst.”

By comparing other passages about church discipline we see that we do not tell the whole church. It is one of the duties of the Elders to act for the church in dealing with its people. But even when they come into the picture, the Elders, which includes the Pastors, continue the same methods. They need to tenderly urge obedience to God’s ways.

Sadly, if the brother or sister refuses even this level of admonition, the Elders are obligated to guard the Lord’s Table by suspending them until they repent. They may eventually have to remove his membership, which is what verse 18-20 are talking about. It does not mean his salvation is revoked. Only God can do that. They may however, have to recognize that his trust and love of Christ has come into doubt. Every step must be done in love with the goal of helping and restoring the erring brother.

This is the process of church discipline. We all have a part in it. We are obligated to try very hard to lovingly help people in private as friends, and as a spiritual family. We encourage and pray so that the negative times are very few. But when these times come upon us, we dare not abandon the ways God promises to bless.

There are times when each of us might be on the receiving end of correction. Our family or friends might have to approach us in love to help us overcome our sin. If they do, we should remember the advice of Proverbs 12:15, “The way of a fool is right in his own eyes, But a wise man is he who listens to counsel.”

The teaching and admonition of our friends and church is how the word and ways of Christ are established among us. It is the method God promises to bless when it is done his way.

When this positive and personal discipline fails to restrain sin in others and to help them grow in godliness, we are obligated to deal with their faults carefully and in the way God specifies in his word. The Bible grants limited authority to earthly leaders which must be respected as they discipline wrong doers.

In the area of civil sins, the authorities of the state are to deal with them by the principles of God’s word. We covered that in our unit on the Civil Magistrate. God has authorized the government of the church to operate distinctly from the civil authorities.

Upon This Rock – the Keys of the Kingdom
The officers of the church continue to function as they had in ancient times. God has given them authority only over those who are members under their shepherding care. Their area of authority is limited to the matters that have to do with involvement in the covenant community and the partaking of the sacraments of the church.

This spiritual oversight is specified in a way that does not encroach upon the rightful authority of heads of homes, or of the civil governments. The duties of the church toward these other areas of life is limited to the spiritual discipline of individual church members, and to the informing and challenging of those other authorities concerning what God has revealed and demanded in his word.

One of the most central passages of the Bible which summarizes the authority of the church leaders is Matthew 16. There it speaks of the “keys of the kingdom of heaven.”

Matthew 16:13-28 (also Mark 8:27-9:1 and Luke 9:18-27) tells about the time when Jesus asked his disciples who they thought the Son of Man was. First they explained what men commonly were saying at the time. Then Jesus asked them “But who do you say that I am?”

Peter answered for the group in verse 16. “Thou art the Christ, Son of the living God,”

The word Christ means “the Anointed One of God”. It is the Greek form of the Hebrew word we commonly translate as Messiah. He was the one born of a woman’s seed to crush the head of Satan (Genesis 3:15), the one anticipated by the prophets to deliver Israel from oppression.

Only Matthew, in 16:17, records the comment Jesus made about Peter’s answer. And Jesus answered and said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.

The Apostle’s understanding could not have come from flesh and blood. This means that the natural ways we get to know things in this world could not have been the source of his understanding. Fallen man can’t possibly understand spiritual truths on his own due to the corrupt state of his fallen nature (Romans 3:10-12 John 6:44 1 Corinthians 2:14). The truth Peter expressed had to have been revealed by the Father in Heaven. It was made known to him by a sovereign work of God upon his heart.

Then Jesus spoke words of promise to Peter. In Matthew 16:18-19 Jesus said, “And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it. I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven.”

There are various interpretations of what Jesus meant when he told Peter, “upon this Rock I will build my church”.

The Roman Church claims that this established Peter as the first Pope. They claim that the church was built upon this papacy as its foundation. Since no mention of this office or authority is found in Scripture we will not give it serious consideration. They also extend the scope of the rest of Christ’s promise to include the power to admit to eternal life or to condemn to everlasting judgment. This is clearly a departure from the text which speaks only of the Kingdom, the place where God’s reigning authority is manifested.

Some believe that Peter was not the rock of which Jesus was speaking. They see it as a play on words to show that Christ was the rock, and that Peter was merely a small part of, or ledge of, that rock. The linguistic arguments presented to support this view are based upon trivial differences in words and grammar that do not hold up. Besides, it really proves nothing because Jesus particularized saying, “upon this rock”. If he mean a ledge, then he is still talking about Peter.

A variation of this view is that instead of speaking of Peter, Jesus was saying that upon the basis of his profession, or its divine origin, the church would be built. But this ignores the rest of the promise of Jesus which speaks of the keys of the kingdom being given to Peter as an individual. He is not saying that the keys will be given to some profession of faith or to the work of the Father in revealing truth to otherwise dead hearts.

Jesus was clearly addressing Peter in this passage. In some way, Peter is the rock upon which the church was to be build. But what does that mean? In the most fundamental sense, Jesus Christ is the foundation of the church. Paul, in 1 Corinthians 3:11 wrote, “for no man can lay a foundation other than the one which is laid, which is Jesus Christ.”

But in a secondary but very real sense the Apostles are the foundation of the church as the called ministers of Christ. Ephesians 2:20 says of the church, “having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone.” And in Revelation 21:14 John writes, “the wall of the city (the new Jerusalem) had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.”

Peter played an important role in laying the Apostolic foundation for the church. He preached at Pentecost (Acts 2), he initiated the bringing of the gospel to the gentiles, and he wrote two of the inspired New Testament books to direct the church.

Before mentioning the keys of the kingdom, Jesus assured Peter that the church will be victorious and triumphant, “the gates of hades will not prevail against it.”

Certainly there will be enemies. Satan, his legions, and duped followers will oppose and persecute the church as they did the prophets in more ancient times. But the opponents only prevail for a moment. Their success is only seen if we re-define the standards of victory. By God’s standards, and in the larger picture, they will fail.

Paul wrote in Romans 16:18, “the God of peace will soon crush Satan under your feet.” This is a strange testimony for a man who would soon be held in prison, for a church on the brink of Nero’s persecutions just a few years in its future. Yet there were many triumphs by the martyrs burned alive in the gardens of Nero and on put to death the floor of the Colosseum.

John writes in Revelation 17:14 “These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful.”

In verse 4 of the hymn Onward Christian Soldiers by Sabine Baring-Gould (1865) we read, “Crowns and thrones may perish, Kingdoms rise and wane, but the church of Jesus constant will remain. Gates of hell can never ‘gainst that church prevail; We have Christ’s own promise, and that cannot fail”

The world may at times be larger, richer and make a bigger show of things. However, in Christ believers are reconciled with God, forgiven of their sins, privileged to know the moral principles that please their Creator, promised satisfaction in the issues of life, assured to dwell in the presence of the Sovereign God forever, united in a spiritual family as the church of God, and granted access to the table of the Lord here on earth as they wait. What great honors!

If we become discouraged when we compare the success of the true church with the foolish bragging of a world on it’s way to hell, then we are using the wrong ruler for measuring what God is doing among us.

Jesus then charged Peter with the “keys of the kingdom”. Keys operate locks. They determine who may be kept out, and who may go in.

Certainly men are never given the authority to determine who will be eternally saved and lost. But God did give power to men to admit and bar from membership in the earthly manifestation of his kingdom, particularly as it is represented in the Church.

The Heidelberg Catechism in its answer to question 83 explains, “the preaching of the holy gospel, and Christian discipline, or the excommunication out of the Christian church: by these two, the kingdom of heaven is opened to believers and shut against unbelievers.”

By the preaching of God’s word, the gospel, the door of the kingdom, is opened to some, and closed to others. Some responded to the gospel with joy and faith. Others with anger and hatred of Christ. Peter was fundamentally engaged in the work of confronting men with the gospel. (See Acts 2:38,39 3:16-20 4:12 10:34-43 and 3:23.)

Just as Peter and the other apostles laid the apostolic foundation for the church, we too follow their example by proclaiming the gospel which will bring some into the church and will turn others from it.

The kingdom is also opened to some, and closed to others by formal church discipline. When a professing member of the church persists in sin or heresy, and refuses to submit to the authority Christ placed in the officers of his church (the Apostles, and later the Elders) they defy the authority God gave these men in guarding admission to the sacraments, and in defining the membership of each local flock of Christ’s church.

If in extreme cases a person is removed from membership, it is because his life has been found to be inconsistent with and contradictory to a true profession of faith. It means we have no biblical grounds upon which to believe they are truly born-again by the grace of God.

Jesus granted the rest of the Apostles this same authority in Matthew 18:18. It was not unique to Peter. The Apostle Paul applies this to the Elders of the church in his letters to the churches. In Romans 11:16-28 the olive tree illustration shows that our ecclesiastical discipline is a judgment of what God is making known about those in the church. We must follow the rules of evidence and of fair hearing which God provides for us in his word. 1 Corinthians 5:1-5 appears to be an example of one such person cut off from the communion of the church in Corinth.

The details of the authority and its relationship with God’s promise is summed up in the expression, “… whatever you shall bind on earth, shall have been bound in heaven, and whatever you shall loose on earth, shall have been loosed in heaven” (NASB). And in the KJV it reads, “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.”

The verbs in the expressions “shall bind/loose” are aorist active subjunctives, and in “shall have been bound/loosed” they are perfect passive participles. More literally it reads, “whatever you bind on earth has been bound in heaven … whatever you loose on earth has been loosed in heaven”

Making the perfects to have a futuristic meaning is purely interpretive and is weak grammatically. It may unjustly imply that the action in heaven is based upon the judgment of the apostles.

It should also be noticed that it’s not who you bind or loose, but what. It is not the people as individuals which are being considered. It is the cases and evidence brought before the Elders that is actually being judged.

Lexical studies also show that the terms ‘binding” and ‘loosing” are rabbinic terms used in their writings for “forbidding” (placing bonds on someone to restrain them from some privilege), and “permitting” (allowing them to be loosed so they may enjoy some privilege). This reverses the common understanding of the order. To bind a man regarding the Kingdom is to keep him from being a part of it, and to loose a man is to allow him to engage in the Kingdom as a member in good standing.

When a person persists unrepentantly and without concern in what is forbidden, church discipline removes his recognition as a child of God, following God’s instructions for discerning what has been the person’s standing in heaven all along.

When someone repents of sin and submits to Christ’s law, he is received into the full privileges of membership in the church as a child of God.

After the resurrection Jesus said to the Apostles in John 20:23, “if you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.”

What the apostles bound or loosed here on earth ought to represent the person’s standing with God to the best of the officers’ ability. This is not an infallible judgment. It reflects the person’s standing with the Kingdom of God in heaven only to the degree that the Apostles or Elders have followed the standards of God’s word faithfully. An unrepentant person shows no evidence of being born again and so should not be numbered here on earth as being among the citizens of God’s kingdom. Those who credibly repent and submit to the ways God has revealed in his word show reason to include them in the privileges of church membership. God promises to condemn the unrepentant and to redeem the repentant. The judgment of the church simply follows that revealed promise in making its rulings.

By using the term “overseer” for one of the duties of the Elders, Paul’s letters show that these officer are to continue this binding and judging duty given the Elders in the ancient Law of God to His covenant people.

A church Session (the formal meeting together of the Elders) attempts to determine the facts in any particular case and make a judgment based upon them according to the judicial principles in Scripture. They investigate, hear the witnesses, examine evidence, and hear the testimony of the accused.

If the evidence is lacking, the name of the accused is cleared and his full fellowship in the church is affirmed. Those accusing must honestly forgive and forget the issue. If false charges have been made, the accusers must repent or face charges themselves.

If the accused is found guilty, there are two options.
1) If the accused sincerely repents, he is restored to fellowship
2) If he persists in his sin, the Elders must censure him

The Purpose and Process of Church Censures

Westminster Confession of Faith 30

III. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the gospel, and for preventing the wrath of God, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.
IV. 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.

The Motives of Censure
Ecclesiastical discipline must not be neglected in the church. It is not loving to allow someone to continue in harmful behavior without taking reasonable steps to stop them, and to help them to live according to what God has revealed is good.

The confession divides the motives for censure into five basic categories:
1) We should be concerned to restore a sinning brother to godliness and full fellowship with God and with the other members of his spiritual family in the church on earth. It is significant that the section of Matthew 18 that deals with discipline comes right after the lesson of Jesus about seeking the lost sheep.

2) We should be moved by our love of the offenders to deter them from sin by the threat of censure. Often times temporal consequences are easier for our finite and sinful minds to consider when we do wrong. A person may persist in some immorality if nothing negative seems to immediately come of it. If he knows he will be confronted by the church, and perhaps lose his access to the Lord’s Table or become excommunicated, he might be deterred from persisting in his sin. The temporal censure illustrates for him that God does not view sin lightly. When others in the church see those who unrepentantly sin face such consequences, they too will be reminded that there are moral principles higher than our immediate pleasures. Growing up in a church where concern about sin is evident is healthy and good for our children as they develop more spiritually mature ways of making moral decisions in their lives.

3) We should be highly motivated to purge moral infection from harming the rest of the church. The Bible uses the analogy of leaven spreading throughout the loaf of bread to show how sinful attitudes can spread throughout the church. Unchecked gossip breeds more gossip. Mean attitudes can stir others to forsake kindness and patience. Immorality overlooked gives the impression, particularly to our young children, that such things should not only be tolerated, but also that they are not horribly wicked or dangerous.

4) We should be diligent to vindicate the honor of Christ. When the church tolerates sin within its membership, and takes no steps to correct it biblically, the reputation of Christ, and the life transforming claims of the gospel are brought to question. The world sees accepted hypocrisy where there ought to be repentance and a striving for moral growth. This confusion brings disgrace upon the Lord we say we love and serve, and hinders a right understanding of the gospel message.

5) We should be concerned to prevent God’s wrath from rightly falling upon a corrupt church. If the unrepentant and notoriously evil are admitted to the Lord’s Table, and given positions of leadership in the church, God may deal with the whole congregation or denomination by withdrawing his blessings and peace. In 1 Corinthians 11:29-32 Paul warns the church about the consequences of desecrating the covenant sign and seal of the Lord’s Supper by unfit persons partaking. “For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep. But if we judged ourselves rightly, we should not be judged. But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world.”

The Methods of Censure
The church is not free to invent its own methods of discipline. The Elders of the church are given four basic tools for dealing with stubbornly unrepentant sinners in their congregations. Three of them apply to all the members of the church, and one of them applies only to church officers.

1) The first stage of discipline by the church is a formal admonition. This comes after personal attempts to bring the sinner to repentance have failed. When personal and pastoral counsel is ignored, the Elders acting as a formal Session having fairly heard the evidence issues a firm but loving warning. The Elders ask the offender to cease doing whatever wrongs that have come to the attention of the church, and to repent sincerely doing whatever is reasonable to correct any harm he may have done.

2) The second censure is suspension from the Lord’s Supper. It is harmful for the unrepentant member and the rest of the church for him to continue to partake of the sacraments hypocritically. His participation is a profession of confidence in God’s work of grace and submission to his lordship. If he remains rebellious against God’s law and the officers of the church who are serving him the elements, he should not be permitted to desecrate this God ordained privilege. The danger is clearly stated in 1 Corinthians 11:27-32 (quoted previously).

3) The censure that only applies to officers of the church is deposition. An Elder (including Pastors), or a Deacon who persists in unrepentant sin brings contempt upon the church and may mislead those he is charged to lead spiritually. The church may after a proper trial revoke his ordination based upon properly presented evidence which contradicts his claim to a calling to office by the Lord.

4) The ultimate censure is excommunication. This is a judgment that the person has persisted in unrepentant sin, and has failed to heed the warnings of the church to the point where he no longer gives evidence that he is born again. This is a very serious step and should not be administered hastily or without a clear investigative and judicial process. When convicted of both persisting in sin unrepentantly, and of a contumacious attitude toward the authority Christ has placed in his church officers, the person’s membership is revoked until repentance and a credible profession of faith is demonstrated. He may be re-admitted to the church in the same way a new believer is admitted. Meanwhile he is to be treated lovingly and evangelistically as if he was an unbeliever (Matthew 18:17)

By this process of discipline the Elders strive to help sinning members repent and keep the church free of pretenders to Christianity. The good olive tree in Romans 11 is pruned by the removal of branches that show no fruit (the lack of evidence of submission to the Lord in their lives). Such disregard for God’s word is not consistent with a credible profession of faith. All members of the church should be alerted to that judgment by the Church if they persist in unbelief and unrepentant sin. Romans 11:20-21 says, “…they were broken off for their unbelief, and you stand only by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, neither will he spare you.”

1 John 2:19 shows that there are those who enter the church for impure and dishonest reasons. “they went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us.”

1 Corinthians 5 gives a case study showing how this principle is applied.

Church officers should take this duty of judicial discipline very seriously. They should follow fair and just methods to determine cases brought before them so that the honor of Christ is preserved, the church is kept as pure as is possible, and sinners are restored to humble faith and obedience in their lives as professing believers in Jesus Christ as their Savior and Lord.

Note: The Bible quotations in this lesson are from the New American Standard Bible (1988 edition) unless otherwise noted.

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We Need to Help Other Believers

Bible Basics

by Bob Burridge ©2011, 2021
Lesson 11: We Need to Help Other Believers

We need to help each other live in ways God says are right and pleasing to our Sovereign Lord. God calls us to be a family. Believers should look after one another just like brothers and sisters. We should pray for one another and try to find ways to stir up other believers to live the way God prescribes for his children. We are told in Hebrews 10:24, “And let us consider one another in order to stir up love and good works”.

We need to be good friends and good examples toward other believers. When someone does a good thing, or lives the way God says we should, we should encourage him.

We should also help other believers when they sin. When someone does wrong things, Christian friends should encourage him to repentantly admit his sins and to change his ways. Go to the person kindly and in private to help him do what’s right. If the person does not listen to what you tell him, then you should get another friend to go to him with you. It’s often good for the person you bring to be a Pastor or Elder from your church. They are specially able to help the person overcome his sin. We should never talk about other people’s sin with others in the form of gossip. This would hurt the person rather than helping him.

Jesus told us to help other believers this way in Matthew 18:15-16, “… if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ ”

Sometimes when the person sinning is a Church member, and he still will not listen to personal warnings about his sin problem, the officers of the church may have to try to help him more formally. Be sure you go to the officers privately and with a kind heart. The officers should try to help the person overcome his sin. If he will not listen to the church leaders, they might tell him not to receive the Lord’s Supper until he is ready to change his ways and admit to God that he has done wrong. He eventually may even have to be removed from membership in the church. Jesus explained in Matthew 18:17, “And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”

When a member has to be removed in this way, we still must treat him kindly. The difference is that he should then be treated as someone who needs the life changing work of Jesus Christ. We should continue to pray for him, and do all we can to encourage him to sincerely repent, trust in the redeeming work of our Savior, and to live in a way that honors God. Our goal is always to help the person back to where he is living as God has commanded us.


(Bible verses are quoted from the New King James Version of the Bible)
Lesson 12:What Happens When Someone Dies?
Index of all our lessons on Bible Basics

Lesson 2 – Christian Liberty and Liberty of Conscience

Survey Studies in Reformed Theology

Genevan Institute for Reformed Studies

Nomology: Lesson 2 – Christian Liberty and Liberty of Conscience
by Pastor Bob Burridge ©2000, 2010, 2013

Lesson Index
The Idea of Liberty
That from which Christ sets us free
That to which Christ sets us free
There are New Testament Advantages
God alone is Lord of the Conscience

Westminster Confession of Faith XX


I. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding 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. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.
II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.
III. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.
IV. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.

The Idea of Liberty

Words often have areas of similar meaning. We refer to them as “synonyms.” They can be found in a Thesaurus to add variety and precision to our writings. They can add precision because words that have similar meanings also have unique flavors which more exactly communicate what you want to say. Often words are interchanged which should not be since their area of shared meaning is very narrow.

In discussing basic teachings of the Bible people often confuse the concepts of independence, liberty, and freedom. They see little difference in those words. It is often supposed that to be truly free a person must be at liberty to choose any option of which he is aware, and that he must be able to act independently of any external constraints upon that choice.

According to this humanistic definition, even God is not free. Though he is the only truly independent being (Revelation 4:11 Exodus 3:14 and Acts 17:25), and he is fully able to do all his holy will (Psalm 135:6, Job 42:2), yet he is not able to do all things of which he is aware. He is aware of sin and lies, but by definition and by direct statements in Scripture we know that God can do neither. There is obviously an element of which this common understanding is not aware.

We also must be careful not to imagine God progressing in his knowledge as if he first considers potential futures and options, then freely selects among them. There is never any change in the eternal knowledge or determinations of God, and no progress in his intentions as if they develop in some sequential manner. This rules out any hypothesis that would have God base his decrees upon the foreseen actions or intentions of beings he would create later in time. (See my syllabus on Theology Proper pages 61-71 on WCF V of God’s Providence.)

The obvious failure of the commonly accepted definitions of these terms indicates that they are insufficient and flawed.

There is another concept of freedom more in keeping with biblical principles. Personal freedom is the liberty of a person to act in accord with his own desires, choices and abilities. In this sense the will of man is always free, since he rebels and sins most willingly, and comes to Christ most willingly.

There is also at the same time a bondage of his will. A person’s human moral nature internally constrains his choices because it holds a grip upon his desires. In the fallen estate a person is in bondage to sin and error. He is not able morally to do what he is called by God to do (Romans 3:10-12). This means that in his rebellion at the deepest level of his being he will not choose to do what truly glorifies God, nor will he legitimately trust in Christ as his Savior until his spiritually dead nature is given life by the Holy Spirit. When that takes place the enlivened soul is set free from its bondage to sin and death as its master, and therefore most gladly comes to the same Christ it had once despised. Yet the redeemed soul comes most freely, most willingly. (See the syllabus on Subjective Soteriology pages 1-10 on the WCF IX of man’s Free Will.)

This personal freedom is not independence however. In his every breath he depends upon the sustaining power of his Creator. A person’s choices, though free, are always rendered certain by the unchangeable and eternal decrees of God.

At yet another level there is liberty to fulfill our creaturely duties in a manner that pleases God. This liberty is only possible to those who are regenerated by grace. This obedience is not meritorious. We are not forgiven because of it, nor are we sanctified by it. It is the righteousness of Christ imputed to the believer that presents him as holy in the sight of God. Yet each believer is made able to honor God out of gratitude and as a testimony to his life-changing gospel.

This liberty is always imperfect while believers undergo the process of subjective sanctification in this life on earth. We are only completely set free morally after being brought into the presence of our resurrected Savior after our time here on earth is over. This liberty is defined by the moral boundaries explained in God’s law. Without these revealed moral absolutes it would be impossible for us to know what pleases our Creator. To be at liberty to live a sinful life, is to be in bondage to sin (Romans 6:20). To be at liberty to live righteously is to be in bondage to righteousness (Romans 6:18). There is no neutrality of the soul. No middle ground is possible given the facts revealed in God’s Word. These moral limits define moral liberty. There can be no liberty without such boundaries. We are at the most perfect level of liberty when one day we will be rendered able to honor God with perfect obedience and motive unhindered by any tendencies to sin.

The Confession therefore in detailing our liberty as Christians speaks both of those corrupt things from which we are set free, and those honorable things to which believers are inclined and enabled.

That from which Christ sets us free:

It is not accurate to think of freedom as a removal of restraints and duties. This is why many approach this subject in terms of what obligations and limits are lifted from us. But that is chaos, not freedom. It is not the proper place to begin.

The freedom we enjoy as believers in Christ is the liberation of our souls from bondage to sin and its consequences. This bondage which keeps us from honoring God as we ought in all things was inherited from Adam. It includes the corruption of our nature, the guilt of sin, the condemnation demanded by God’s justice according to the curses attached to his covenant, the dominion of sin in our lives, together with our evil desires, the sting of death, and the outpouring of the deserved wrath of God eternally.

That to which Christ sets us free:

In Christ we are set free from this bondage upon the grounds of his eternal decree to redeem us, and the now completed atonement. Being restored by the declaration of righteousness in Christ’s merit alone, his children have full access to God in prayer, and the ability gladly, lovingly and gratefully to obey his holy law. The condemnation is gone along with the fear it instills in the lost heart. In place of our bondage to sin we are brought into bondage to righteousness which is the true state of liberty. We are set free to be able to do what pleases our Creator and Savior.

John 8:36 “If therefore the Son shall make you free, you shall be free indeed.”

Romans 6:22 “now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.”

There are New Testament Advantages

Though the redeemed in all ages enjoy the liberty of reconciliation with God through the eternally planned work of the Messiah, there are special blessings of liberty afforded to those living in the New Testament era. They are set free from the obligations of the ceremonial law in its symbols, confinements, and sacrifices. They have a greater knowledge of the work of grace and the means by which God sets his people free. Due to a more informed conscience, greater glory is able to be given to God on behalf of the more complete revelation available concerning his redeeming work.

God alone is Lord of the Conscience

Though we are set free by Christ in these ways, there are areas of dispute among believers concerning matters not directly forbidden or required in God’s word, but which are considered morally binding by certain groups. Because of weaknesses in the flesh, or associations with sinful behaviors, some with pure intentions add prohibitions to those of the Scripture. Because of an honorable desire to show devotion to God, some presume obligations not imposed by divine revelation. These kinds of issues can become causes of contention or offense among believers. They can bring about divisions and strife where their ought to be union and peace.

Since God alone made us and redeems us, he alone is Lord of our conscience. The only perfect rule in matters of faith and practice is the word of God preserved for us in the inspired Scriptures. When dealing with issues not directly addressed in the Bible, we are left with determining what is necessarily derived from Scripture regarding the application of moral principles in the society and circumstances around us. We are driven to the Bible to make a diligent investigation of those boundaries and then to zealously guard the liberty afforded within those bounds. As the Apostles said in Acts 5:29 “We must obey God rather than men.”

Moral issues not grounded in principles of Scripture are often called adiaphora. It is actually a Greek word (αδιαφορα) which means “indifferent things.” Though we may be free morally to engage in things not forbidden directly in the Bible, we are not at liberty to pursue them when they cause a brother to be offended or to be tempted to violate God’s law. Our conscience is not to be bound by man made moral principles.

While we may choose to avoid certain activities for the sake of peace and unity, a conviction not grounded in God’s revelation is not to be raised to the level of moral requirement. This applies not only to those who wrongly find offense in things God has not prohibited, but also to those who insist that men engage in a liberty but give no thought to the offense and weakness it may stir up in others.

A detailed study of Romans 14 reveals some good guidelines in such matters. True liberty of conscience must not be abandoned in order to require submission to rules not understood as coming from our Lord. Liberty of conscience ought not to be abused with disregard for the weak understanding of those not mature in their knowledge of God’s work as revealed in his word. Consider these statements from Romans 14 as such matters are evaluated in the communion of the saints:

14 I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.

20 Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.

23 he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin.

.

Then also consider the warnings and principles taught throughout Scripture, including these portions:

1 Peter 2:16 Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.

Galatians 5:13 you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.

Dr. G. I. Williamson writes, “It has been said, there is a Pope in every man’s heart. We are all tempted to think that we could improve our fellow Christians if we had charge of their conscience.” (The Westminster Confession of Faith for Study Classes page 152)

Note: The Bible quotations in this syllabus are from the New American Standard Bible (1988 edition) unless otherwise noted.

Lesson 8 – Good Works

Survey Studies in Reformed Theology

by Bob Burridge

Subjective Soteriology: Lesson 8 – Good Works
by Pastor Bob Burridge ©1999, 2010, 2012

Lesson Index
Good Works defined
Our Duty in Doing Good Works
The Means of Grace
The Benefits of our Good Works

Westminster Confession of Faith XVI

I. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.
II. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their 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.
III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.
IV. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.
V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.
VI. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God’s sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.
VII. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.

Good Works defined

A good work is not just anything we imagine being good. It is limited to that which is truly good in the eyes of God. This can only be known by what our Creator has revealed to us in his word. In Scripture we are commanded to certain duties and attitudes which please God. The Bible identifies these things either by direct statement or by principles presented. These alone constitute good works.

As seen outwardly, good works are those actions which agree with God’s revealed precepts in the law. Even the unsaved may appear to do things considered to be “good”. Our Sovereign King often holds back sinful actions for the sake of their effects upon his people and to display his awesome power over evil. As Paul wrote in Romans 2:14-15, “For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts … ”

This civil goodness keeps the sinful world from being as sinful as it could be and otherwise would be in its fallen estate. Such behavior may bring outward benefits to society and to God’s covenant people. However, they are not pleasing to God in any way that merits forgiveness of sin or blessings other than the outward benefits of living within the created patterns built into our universe. They do nothing to improve acceptability before God.

As seen inwardly, good works are motivated by a love for God with the purpose of honoring Christ who alone produces good in his people. The imperfection of every human heart in this life rules out true purity in any work that is done. Even the most holy of God’s people are unable to do good in this perfect sense. Isaiah 64:6 says, “For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment … ”

True good works are a fruit of regeneration. Therefore believers alone do good works by the power of Christ and the Holy Spirit which enables them. While God moves us and enables us, we are the ones really doing the good works as his agents. Good things done by the redeemed in Scripture are truly attributed to them as their deeds, and are accepted upon the righteousness and perfection of Christ who enables them. Philippians 2:13 says, “for it is God who is at work in you, both to will and to work for His good pleasure.”

The unbeliever may by the restraint of God comply with the outward demands of the law, or perform acts that relieve outward suffering. However, he does so from a selfish heart and is motivated by a misdirection of glory from the Creator to the creature. Therefore his works are not good but are inherently evil since they do not honor God from a pure love and desire to gratefully serve Christ.

Our Duty in Doing Good Works

The Scriptures make it clear that the duty toward which every believer must strive is to produce good works as evidences that his profession of Christ is true, and that the work of regeneration has been accomplished in him by grace. He does them to show his thankfulness to God, and to be an agent in the display of his Creator’s power and grace. Our Lord Jesus Christ said …

Luke 3:8, “Therefore bring forth fruits in keeping with repentance…”

Matthew 7:16, “You will know them by their fruits…”

John 15:8, “By this is My Father glorified, that you bear much fruit, and so prove to be My disciples.”

Ephesians 2:10, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Colossians 1:10, “so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God;”

2 Timothy 3:17, “that the man of God may be adequate, equipped for every good work.”

Titus 2:14, “who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.”

James 2:17, “Even so faith, if it has no works, is dead, being by itself.”

Good works are obviously not mere options for the Christian, nor are they extras to add to our spiritual lives. They are part of our duty, and necessary evidences that we are redeemed. But these works are not the ground or cause of our salvation. They are its proof.

1 John 3:17-18, “But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth.”

The Means of Grace

God has commanded that we should be active in our obedience. Our enablement comes only through his grace, and the goodness of any of our always imperfect works is possible only in those upon whom the righteousness of Christ has been imputed. Yet it would violate his direct instructions if we simply waited around to be moved to do good works by externally imposed urgings. Our desire to improve in holy living is an obligation toward which we must work diligently.

To direct us, and to enable us to good works God has ordained certain means by which the work of his grace improves in us. Means to an end are not the direct cause of that end, nor are they mere artifacts of the work of him who moves our hearts. They are the real activities of human persons drawing life from a personal God through Christ the Redeemer. The means are ordained of God to no less degree than are the ends which they produce. God speaking in his word makes it clear that he has not ordained the ends to be ordinarily achieved aside from these established means.

A. A. Hodge comments, “this doctrine of the absolute dependence of the soul is not to be perverted into an occasion to indolence, or to abate in any degree our sense of personal obligation…. we can never honour the Holy Spirit by waiting for his special motions, but that we always yield to and co-work with him when we, while seeking his guidance and assistance, use all the means of grace, and all our own best energies, in being and doing all that the law of God requires.” (Confession of Faith pg. 224)

Generally the Reformed Churches recognize four particular means of grace. They are the use of God’s word, regular prayer, engaging in the proper elements of worship (particularly the sacraments), and the mutual care of one another under the discipline of the church.

By the faithful use of God’s word we learn about him, and grow in how to please him in our lives. The power of the word is always in conjunction with the power of the Holy Spirit. These two work together in such a way that helps us to grow in holiness as we submissively read, study, meditate upon, and hear expounded the words of Holy Scripture.

By the regular and diligent exercise of prayer to God we express our wonder at his revealed nature and glory. We also seek his help, provision, strength, and blessing. We bring the needs of others to him. Sincere prayer shows our full trust in him as the source of every good. We must pray instantly in the secret moments of our own thoughts, with our families and friends, as we gather as a church in times of fellowship or worship, and on occasions of public gatherings when Christ is honored by proper prayers.

By engaging in proper worship we partake of the elements God has ordained for his special praise. Though we worship as individuals and as families, the special times of worship of the family of God under the call and the direction of duly examined and ordained Elders allows for the fullest expression of worship. There on the Sabbath the word is read and expounded, prayer is offered, songs are sung to God, creeds are recited, blessings are pronounced, special oaths and vows are taken, the tithes and offerings of the saints are gathered, and the sacraments are guardedly administered. When God is honored in worship, the saints grow in grace.

By the mutual care of the members of the body of Christ we grow together in Christ likeness. As brothers and sisters in a spiritual family we must positively encourage one another by regular fellowship, by loving and humble admonition, and, when needed, by the faithful censures of the church.

These are the means God has ordained by which we grow in grace and improve in the works we produce for his glory.

The Benefits of our Good Works

Though the prime motivation behind all truly good works is the promotion of God’s glory, there are also benefits for the believer. God has given and secured them as promises of his covenant which is sealed by the blood of Christ.

Our works enable us to show our gratitude to God for his mercies toward us. When we learn what behaviors and attitudes are Christlike, and when the Holy Spirit has given us life enabling us to embrace our loving Heavenly Father, we are compelled to return thankfulness to our Creator-Redeemer by obeying the things he commands of his children. Obedience is not a burden. It is a joyful privilege to all who do it out of heart-felt gratitude.

When believers engage in good works they show the workmanship of God upon their otherwise stubborn, blind and rebellious hearts. Paul wrote in Ephesians 2:10, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Our works evidence the work of regeneration in us. By this proof of our eternal election we improve our perception of our assurance of eternal life and union with the Father through Christ. This visible evidence encourages others to see God at work in us and provides for a more godly and joyful environment within our families, workplaces, churches, and communities. As the world observes our work, the profession of the gospel is adorned and confirmed. Jesus said in Matthew 5:16, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”

Those who work against the gospel are silenced by the good we do for the glory of God. They are either brought repentantly to the Savior, or by their anger and rebellion display that they rightly deserve their condemnation under God’s justice.

Question 86 of the Heidelberg Catechism asks, “Since then we are redeemed from our misery by grace through Christ, without any merit of ours, why must we do good works?”

Answer: Because Christ, having redeemed us by His blood, renews us also by His Holy Spirit after His own image, that with our whole life we may show ourselves thankful to God for His blessing, and that He may be glorified through us; then also, that we ourselves may be assured of our faith by the fruits thereof, and by our godly walk may win others also to Christ.

[Bible quotations are from the New American Standard Bible (1988 edition) unless otherwise noted.]

6 Ecclesiology

Survey Studies in Reformed Theology

Syllabus for the Genevan Institute for Reformed Studies
Bob Burridge ©1996, 2002, 2006, 2010

Unit Six: Ecclesiology
by Pastor Bob Burridge ©2002, 2010

Westminster Confession of Faith chapter 25-31

Lesson 1: The Church (WCF 25)
Lesson 2: The Communion of Saints (WCF 26)
Lesson 3: The Sacraments (WCF 27)
Lesson 4: Baptism (WCF 28)
Lesson 5: The Lord’s Supper (WCF 29)
Lesson 6: Church Censures (WCF 30)
Lesson 7: Synods and Councils (WCF 31)

Reading Assignments
A.A. Hodge: Commentary on the Confession of Faith ch 25-31
C. Hodge: Systematic Theology (Vol 3, Pt 3, ch 20)
Jay E. Adams: Shepherding God’s Flock
W.G.T.Shedd: Dogmatic Theology (Vol 2, Soteriology ch 7)
L. Berkhof: Systematic Theology (Pt 5 The Means of Grace)
Geerhardus Vos: Biblical Theology
John Murray: Christian Baptism
George P. Huchinson: The History Behind the RPCES
Berghoef & DeKoster: The Elders Handbook & the Deacons Handbook

Syllabus

Survey Studies In Reformed Theology

Class Syllabus for the Genevan Institute for Reformed Studies

(based upon the Westminster Confession of Faith)

by Bob Burridge ©1996, 2006, 2011, 2016
2018 edits are added as completed

Unit 1 – How We Know About God (Prolegomena) (WCF I) 2016 updates completed
Foundational studies: Scripture, the source of theological truth.
1. Knowing Truth the possibility of knowledge, systematic truth, the value of written confessions – (Video)
2. Revelation general and special revelation – (Video)
3. The Canon of Scripture Which books belong in the Bible? – (Video)
4. The Inspiration of Scripture organic, verbal, and plenary – (Video)
5. The Preservation of the text of Scripture confidence in the biblical text, some problem texts – (Video)
6. The Translation of Scripture the value and use of Bible translations – (Video)
7. The Interpretation of Scripture apologetics, orthotomic study, Spirit illumination – (Video)

Other Readings:
A. A. Hodge: Commentary on the Confession of Faith (Introduction, ch. 1)
C. Hodge: Systematic Theology (Vol 1, Introduction)
W. G. T. Shedd: Dogmatic Theology (Vol 1 Introduction, Bibliology)
L. Berkhof: Principles of Biblical Interpretation
Westminster Faculty: The Infallible Word (a symposium)
Berkeley Mikelsen: Interpreting the Bible (pages 99-176)
Cornelius Vantil: The Defense of the Faith
O. Palmer Robertson: The Christ of the Covenants

Unit 2 – Theology Proper (WCF II-V) 2016 updates completed
The study of the nature and person of God
1. Knowing God logic and the “proofs” of God – Video
2. The Revealed Nature of God the attributes of God and his purpose in creation – Video
3. The Trinity Modeling the unknowable, defining “Trinity” – Video
4. The Decrees of God Fatalism, extent of the decrees, the cause of sin and evil – Video
5. The Decree of CreationVideo
Part 1 – The Boundaries of the Doctrine of Creation Creation out of nothing, Creationism (Part 1 PDF)
Part 2 – The Events of Genesis One views of the “days” and age of the universe (Part 2 PDF)
Part 3 – Beyond Genesis One the original Sabbath, theories of Creationism (Part 3 PDF)
supplement – Primeval Chronology – W.H.Green (1890 in Bibliotheca Sacra)
supplement – PCA Creation Committee Report
6. The Creation and Nature of Man the manner of man’s creation, man’s nature (dicotomy/tricotomy) – Video
7. God’s Providence Deism, Fatalism, Pantheism, Mysticism, extent of the sovereign decrees, foreknowledge, sin – Video part 1Video part 2
8. Special Providence and Miracles “Miracles” defined and their purpose, do they happen today? – Video

Other Readings:
A. A. Hodge: Commentary on the Confession of Faith (chs. 2-5)
C. Hodge: Systematic Theology (Vol 1, Theology)
L. Berkhof: Systematic Theology (Part 1)
W. G. T. Shedd: Dogmatic Theology (Vol 1, Theology ch 4-9)
Stephen Charnock: The Existence and Attributes of God
William Hetherington: History of the Westminster Assembly of Divines

Unit 3 – Objective Soteriology (WCF VI-VIII)
The study of God’s provision of salvation.
1. Man’s Fall Into Sin Genesis 2-3, sin’s consequences, God’s curse and promises
– Video (Part 1) (Part 2) (Part 3)
2. God’s Covenant With Man the covenants in Scripture, Original Sin, unity and diversity of the Covenants
– Video (part 1) (Part 2) (Part 3)
3. Jesus Christ, the Mediator Jesus as Prophet, Priest and King, Hypostatic Union, states of Christ, Did Jesus Descend into Hell?, propitiation, atonement, expiation, reconciliation, Christ’s active and passive obedience
– Video (part 1) (part 2) (part 3)

Other Readings:
O. Palmer Robertson: The Christ of the Covenants
A. A. Hodge: Commentary on the Confession of Faith (chs 6-8)
C. Hodge: Systematic Theology (Vol 2, Part 3, chs 1-13)
L. Berkhof: Systematic Theology (Part 2)
W. G. T. Shedd: Dogmatic Theology (Vol 2, Anthropology)
W. G. T. Shedd: Dogmatic Theology (Vol 2, Soteriology 1-2)
B. B. Warfield: The Plan of Salvation
John Murray: Redemption: Accomplished and Applied
Abraham Kuyper: The Work of the Holy Spirit

Unit 4 – Subjective Soteriology (WCF IX-XVIII)
The study of the application of salvation
1. Free Will man’s “will” defined, the concept of freedom, the states of man’s moral nature
2. Effectual Call God’s resistible and irresistible call, election, Lapsarianism, reprobation, “Common Grace”
3. Justification judicial innocence, sanctification, Dispensationalism
4. Adoption becoming part of the Family of God forever
5. Sanctification the means, process and extent of Sanctification, perfectionism, the “Carnal Christian” doctrine
6. Of Saving Faith its nature, elements, and work of the Holy Spirit
7. Repentance Unto Life meaning, grounds, and nature of repentance
8. Good Works the proper place of good works and the Means of Grace
9. Perseverance of the Saints salvation is an imperishable and inalienable gift of God
10. Assurance of Grace and Salvation confidence of our own salvation

Other Readings:
A. A. Hodge: Commentary on the Confession of Faith (chs 9-18)
C. Hodge: Systematic Theology (Vol 2, Part 3, ch 14)
L. Berkhof: Systematic Theology (Part 3-4)
W. G. T. Shedd: Dogmatic Theology (Vol 2 Soteriology 3-6)
R. B. Kuiper: For Whom Did Christ Die?
John Owen: The Death of Death in the Death of Christ
Morton H. Smith: Studies in Southern Presbyterian Theology
R. B. Kuiper: God-Centered Evangelism

Unit 5 – Nomology
The study of God’s law (WCF IXX-XXIV)
1. The Law of God categories of biblical law, law and grace
2. Christian Liberty and Liberty of Conscience from what are believers set free?
3. The Regulative Principle God prescribes how he is to be worshiped
4a. The Elements of Regulated Worship (part 1) worship elements, the call to worship, prayer (is there an unpardonable sin?)
4b. The Elements of Regulated Worship (part 2) preaching, music in worship, the Sacraments
5. Worship and the Sabbath Day the nature of Sabbath in each era of biblical history
6. Lawful Oaths and Vows our solemn promises to God and to man
7. The Civil Magistrate principles of biblical civil government
8a. Marriage Defined purpose and limitations upon marriage
8b. The Godly Husband loving leadership in the home
8c. The Godly Wife biblical submission and the wife’s part in marriage
8d. Biblical Parenting principles for raising godly children
9. Divorce when may a marriage bond be dissolved?

Other Readings:
A.A. Hodge: Commentary on the Confession of Faith ch 19-24
C. Hodge: Systematic Theology (Vol 3, Part 3, ch 19)
Zacharias Ursinus: Commentary on the Heidelberg Catechism (Lord’s Day 34-44)
John Murray: Principles of Conduct
Greg Bahnsen: No Other Standard: Theonomy and Its Critics
Barker & Godfrey: Theonomy: A Reformed Critique
John Murray: Divorce
R.J. Rushdoony: Institutes of Biblical Law

Unit 6 – Ecclesiology
The study of the Church (WCF XXV-XXXI)
Westminster Confession of Faith chapters 25-31
1. The Church visible and invisible, the church in the Apostles’ Creed, Jesus as head of the true church
2. The Communion of Saints members of the true church
3. The Sacraments the Sacraments as a Means of Grace
4. Baptism its meaning, mode, significance, subjects and efficacy
5. The Lord’s Supper the nature of the Lord’s Supper as a Means of Grace, its elements and administration
6. Church Censures discipline of members in the church
7. Synods and Councils the government of the church and relationship of churches

Other Readings:
A.A. Hodge: Commentary on the Confession of Faith ch 25-31
C. Hodge: Systematic Theology (Vol 3, Pt 3, ch 20)
Jay E. Adams: Shepherding God’s Flock
W.G.T.Shedd: Dogmatic Theology (Vol 2, Soteriology ch 7)
L. Berkhof: Systematic Theology (Pt 5 The Means of Grace)
Geerhardus Vos: Biblical Theology
John Murray: Christian Baptism
George P. Huchinson: The History Behind the RPCES
Berghoef & DeKoster: The Elders Handbook & the Deacons Handbook

Unit 7 – Eschatology
The study of the fulfillment of the ages (WCF XXXII-XXXIII)
1. Overview of Special Eschatology various views of the end times and the church era, millennial views
2. The Great Tribulation of Matthew 24 a detailed study of Matthew 24
3. The Millennium a detailed study of Revelation 20 and the final Judgment

Other Readings:
A.A. Hodge: Commentary on the Confession of Faith ch 32-33
C. Hodge: Systematic Theology (Vol 3, Pt 4, ch 1-4)
W.G.T.Shedd: Dogmatic Theology (Vol 2, Eschatology)
L. Berkhof: Systematic Theology (Part 6)
O.T.Allis: Prophesy and the Church
Gary DeMar: Last Days Madness
J. Marcellus Kik: An Eschatology of Victory