There are perhaps four aspects of a Presbyterian pattern for a local church that comprise a compelling argument for this form of a church order. The headings chosen all begin with the letter ‘C’ and this is in some measure coincidental but it does however aid our remembrance. The headings that describe this suggested NT church model are confessional, connectional, church polity and covenantal theology. Let us begin by explaining these terms and their correspondence with the NT.
1. Confessional
The Presbyterian confession of faith for the English speaking world is the Westminster Confession along with the Larger and Shorter Catechism’s. These form a subordinate standard to the Bible but they give a summary of what is believed to be the Apostle’s doctrine (Acts 2:42). Obviously these documents were not known to the first century apostles and they are not infallible, however the doctrines they contain were known and written about by the early church elders and in a sense these doctrines are infallible. The nineteenth Century theologian Benjamin B. Warfield wrote about these three forms of unity and stated: ‘They are the richest and most precise and best guarded statement ever penned of all that enters into evangelical religion and of all that must be safeguarded if evangelical religion is to persist in the world’.[1]
To be reformed means holding to a reformed confession as a basis for church membership, preaching and as a means of interpreting Scripture. It is not uncommon to hear some Christians boldly assert that ‘all I need is the Bible’. It sounds right and yet it is profoundly mistaken because the real question centres on how we interpret the Bible. There are three options when it comes to church tradition. Tradition is something that is seen in a negative light, as if all tradition is ugly and something to be rejected as utterly false. According to Heiko Oberman there are two ways to understand the relation between Scripture and tradition, called Tradition I and Tradition II. [2]
Tradition I is the Reformed principle of Sola Scriptura which accepts the Scripture as the single and unique authority in the church while maintaining a high regard for tradition to learn from the past, so that we can more accurately interpret Scripture. Tradition II would represent the Roman Catholic Church that places church tradition on an equal footing with the Bible. Alistair McGrath observes a third category called Tradition 0 which is a ‘fundamentally individualistic approach to Scripture and tradition’.[3] McGrath explains that this places the ‘private judgement of the individual above the corporate judgment of the Christian church concerning the interpretation of Scripture’ and furthermore he believes it is ‘a recipe for anarchy’.[4]
This poses a searching question for anyone who would claim the name Christian. Which approach to tradition best represents your faith and your church? Presbyterian churches should hold to Tradition I but always need to be aware of the danger of allowing their confession to be exalted above Scripture. However, to live without any confession of faith at all, opens the door to rampant individualism that exalts human opinion above every form of authority.
2. Connectional
A second dynamic attribute of Presbyterianism is labelled as connectionalism. This means that local churches are in some measure inter-connected while maintaining their own identity and local church government. Thomas Witherow explains that there are three forms of church government and writes:
Prelacy is that form of church government which is administered by archbishops, bishops, deans, archdeacons, and other ecclesiastical office-bearers depending on that hierarchy; and is such as we see exemplified in the Greek Church, the Church of Rome, and the Church of England.
Independency is that form of church government whose distinctive principle is, that each separate congregation is under Christ subject to no external jurisdiction whatever, but has within itself—in its office-bearers and members—all the materials of government; and is such as it is present in practical operation among Congregationalists and Baptists.
Presbytery is that form of church government which is dispensed by presbyters or elders met in session, presbytery, synod or general assembly; and are such as presented in Presbyterian Churches.[5]
Undoubtedly God blesses different forms of church government but if we look at the NT it seems there was inter-church connection for ministry, accountability and support. For example the conference in Acts chapter fifteen that discussed doctrinal matters on behalf of local congregations and then Paul’s example in collecting diaconal aid for the saints in Jerusalem and Judea from many Gentile churches (1 Cor. 16:1-4; 2Cor. 8-9; Rom. 15: 22-9).
One pastor-theologian has commented that what led him from independency to Presbyterianism was the witnessing of gross injustices without any recourse alongside recognition of the interconnection of the one and many, the particular and universal. It is our contention that a Presbyterian form of church government principles, best represents the NT apostolic pattern.
3. Church Polity
In recent years there has been a lot of debate as to what are ‘essential’ and ‘non-essential’ doctrines for evangelical unity. While much of this discussion has been valuable it has sadly relegated the doctrine of the church to a position of secondary importance. This may have led some to altogether dismiss this crucial doctrine of which the NT has much to say.
The Presbyterian example that was modelled by the church in Geneva led by John Calvin and others has been replicated all over the world because men believed that a triform church office best represents the NT. This blueprint anticipates the offices of pastor (or minister), ruling elders and deacons. The pastor is primarily responsible as a man called, trained and equipped to lead the spiritual ministry of the church and most especially the preaching of pure doctrine. The elders are men who are to rule alongside the pastor and to oversee the church’s organisation, care and discipline (moral and doctrinal). The deacons do not constitute church rule but they are responsible for practical care and compassion. One of our aims must be faithfulness to Scripture, with an attitude that believes that we cannot improve on God’s plan. Obviously God’s plan will lead to the best care of the church and the best administration of the gospel. This three-fold pattern of church offices held by many Presbyterian Churches seems to faithfully describe the NT model for ministry.
4. Covenantal Theology
One of the exciting marks of Presbyterianism is its relentless pursuit for the accurate exegesis of Scripture and pure biblical theology—both are often sadly neglected in much of the modern church. Presbyterians emphasise a covenantal approach to theology which produces an important lens for biblical interpretation. This approach upholds continuity from Genesis to Revelation and the general view is that there was a covenant of works given to Adam before the fall and then the covenant of grace begins to unfold throughout the Bible, beginning from the first gospel statement in the Garden of Eden (Gen. 3:15). J. V. Vesko explains that this covenant of grace is unfolded in four main covenants: Noahic, Abrahamic, Mosaic and Davidic.[6] These covenants point the way to their climax which is the grace and redemption of the New Covenant purchased by Jesus’ own blood (Jer. 31:31-4; 1 Cor. 11:23-5; Heb. 8:1-13).
Four ways in which this covenantal continuity is manifested is in preaching, the law, baptism and the Lord’s Day. In preaching, sermons usually draw on the whole Bible and do not exclusively focus on passages from the NT and exposition should connect the Bible as a whole without apparent contradictions. This also means that the Law and especially the Ten Commandments have an important role for the church’s sanctification, even though we are saved by grace and never by the law. Baptism is administered to infants of believing parents as a connection to the OT covenant sign of circumcision but also to adult believers from non-Christian backgrounds. The Lord’s Day is seen to be a gift from God and this day (Sunday) is set aside for rest and the public worship of God. This is not a legalistic obligation but a joyful gift of the New Covenant that goes back to an ordinance given by God in Creation.
Summary
If this outline does not convince you fully, hopefully it will lead many to freshly investigate the importance of the local church to be organised in a way that is ‘decently and in order’ (1 Cor.14:40). Many significant theologians have unreservedly held to a Presbyterian pattern and these have included John Calvin, John Knox, Herman Bavinck, B. B. Warfield and William Hendriksen, to name a few. Presbyterianism is boldly proposed by Witherow who states: ‘Of all the churches now existing in the world, the Presbyterian Church comes nearest to the model of apostolic times’.[7]
However, it must also be stressed that though these principles are gleaned from Presbyterian theology, not all Presbyterian Churches put this into practice. Liberalism and other winds of doctrine have influenced many parts of Presbyterianism as it has many segments of the Christian Church. Additionally it must be pointed out that the Presbyterian Church does not hold the copyright to these ideas because they are believed to be drawn from the Scriptures. For example the concept of connectionalism is something that all churches should seek out to avoid the pitfalls of Independency. We need to be realistic in putting these lessons into practice as we minister in a world of diversity. May this brief paper, at the least, spur us on to place the doctrine of the church to the same place of priority that the NT writers gave it. It was not a secondary non-essential to them and it should not be to us.
[1] Benjamin B. Warfield, Selected Shorter Writings, Vol. II, ed. John E. Meeter, Phillipsburg: Presbyterian and Reformed, 1973, 660.
[2] R. Scott Clark, Recovering the Reformed Confession: Our Theology, Piety and Practice, Phillipsburg: Presbyterian and Reformed, 2008, 8-11.
[3] Ibid., 27.
[4] Alistair E, McGrath, Reformation Thought: An Introduction, 2nd ed., Oxford: Blackwell, 1993, 144-5.
[5] Thomas Witherow, The Apostolic Church: Which is it?, Edinburgh: Free Presbyterian Church of Scotland, 1967, 14.
[6] J. V. Fesko, Last Things First: Unlocking Genesis 1-3 with the Christ of Eschatology, Fearn, Ross-shire: Christian Focus, 2007, 79-81.
[7] Witherow, The Apostolic Church: Which is it?, 76.
Monday, 27 September 2010
Monday, 13 September 2010
The Ingredients of Public Worship
Many people ask me the question, 'what does a Presbyterian Church look like in practice?'; and it is perhaps helpful to partially answer this in this blog article. Of course the best way is for people to come and join us for public worship in Sheffield (www.sheffieldpres.org.uk) on the Lord's Day and we identify eight ingredients for public worship. Let us look briefly at these in turn.
1. A Clear Call to Worship the Triune God in the name of Christ the Mediator.
Our worship services will most often commence with a formal 'call to worship', a call which will include a verse from Scripture but also an exhortation to focus our hearts and minds on the Triune God. Our Lord Jesus Christ remarked to the woman at the well in John 4:22, that 'you worship what you do not know'. We do not want this to be said of ourselves, while pursuing a pattern of biblical and reformed worship and hopefully a clear call to worship minimises this possibility.
2. Public Prayer by the Minister
The public worship service is not an open prayer meeting but prayer should be a dynamic thread throughout the whole service. The organising minister prays publicly on behalf of the congregation as an act of worship, something that should direct our hearts and minds in adoration of God, the confession of sin, the request for forgiveness, along with intercession for God's church and God's world.
3. Congregational Singing
The apostle Paul wrote to the Ephesian Church and he exhorts them; 'Addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart (5:19)'. The New Testament does not teach much about singing. Congregational singing is important but it must not dominate the proceedings at the expense of our next ingredient.
4. The Public Reading of the Scriptures
Need I say more! The public reading of the Scriptures forms a vital aspect of our worship and as the Scripture is read we must anticipate that this is God himself addressing us, from His Holy Word.
5. Preaching
Christ told Peter to 'feed my sheep (John 21:16)'. This is primarily exercised through the expositional preaching of the Word of God which is to be diligently heard by the sheep.
6. Rightly Administering the Sacraments
The two sacraments of the church are baptism and the Lord's Supper. Historically the right administration of these two sacraments has been deemed as the second mark of a true church. Their orderly administration is vital for the correct functioning of a New Testament church.
7. Benediction
Each service will be formally closed with the use of a benediction. The benediction is the pronouncement of the blessings of God that are made available to the church, in and through our Lord Jesus Christ. Examples from the New Testament are: Romans 16:25-7; 2 Corinthians 13:14; 2 Thessalonians 3:16; Hebrews 13:20-1.
8. Sunday is the Lord's Day
The whole day is ordained by the Head of the Church, as a day for the public and private exercises of God's worship, for the spiritual profit of the saints and the glory of God'. Hopefully this day should be a 'foretaste of glory divine.
These eight ingredients have been explained only very briefly, but at least this blog article introduces us to the crucial matter as to the importance of what happens in the public worship of God, by Christians.
1. A Clear Call to Worship the Triune God in the name of Christ the Mediator.
Our worship services will most often commence with a formal 'call to worship', a call which will include a verse from Scripture but also an exhortation to focus our hearts and minds on the Triune God. Our Lord Jesus Christ remarked to the woman at the well in John 4:22, that 'you worship what you do not know'. We do not want this to be said of ourselves, while pursuing a pattern of biblical and reformed worship and hopefully a clear call to worship minimises this possibility.
2. Public Prayer by the Minister
The public worship service is not an open prayer meeting but prayer should be a dynamic thread throughout the whole service. The organising minister prays publicly on behalf of the congregation as an act of worship, something that should direct our hearts and minds in adoration of God, the confession of sin, the request for forgiveness, along with intercession for God's church and God's world.
3. Congregational Singing
The apostle Paul wrote to the Ephesian Church and he exhorts them; 'Addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart (5:19)'. The New Testament does not teach much about singing. Congregational singing is important but it must not dominate the proceedings at the expense of our next ingredient.
4. The Public Reading of the Scriptures
Need I say more! The public reading of the Scriptures forms a vital aspect of our worship and as the Scripture is read we must anticipate that this is God himself addressing us, from His Holy Word.
5. Preaching
Christ told Peter to 'feed my sheep (John 21:16)'. This is primarily exercised through the expositional preaching of the Word of God which is to be diligently heard by the sheep.
6. Rightly Administering the Sacraments
The two sacraments of the church are baptism and the Lord's Supper. Historically the right administration of these two sacraments has been deemed as the second mark of a true church. Their orderly administration is vital for the correct functioning of a New Testament church.
7. Benediction
Each service will be formally closed with the use of a benediction. The benediction is the pronouncement of the blessings of God that are made available to the church, in and through our Lord Jesus Christ. Examples from the New Testament are: Romans 16:25-7; 2 Corinthians 13:14; 2 Thessalonians 3:16; Hebrews 13:20-1.
8. Sunday is the Lord's Day
The whole day is ordained by the Head of the Church, as a day for the public and private exercises of God's worship, for the spiritual profit of the saints and the glory of God'. Hopefully this day should be a 'foretaste of glory divine.
These eight ingredients have been explained only very briefly, but at least this blog article introduces us to the crucial matter as to the importance of what happens in the public worship of God, by Christians.
Tuesday, 10 August 2010
Sheffield Presbyterian Church
We are delighted to announce that from Sunday September 19th, 2010, that public worship services will commence. A church planting Bible study has been meeting in our home where we continue to discuss the Scriptures especially in the light of the Westminster Standards (the confession, the larger and shorter catechisms).
The Meeting Times:
10.00am Sunday School
The Larger Catechism for Adults
The Child's and Shorter Catechism for the instruction of children
11.00am Lord's Day morning worship
4.00pm Lord's Day evening worship
The Meeting Place:
The Source at Meadowhall, Sheffield (rooms 15 and 16) and the website for directions is http://www.thesource.meadowhall.co.uk/
This new church plant is part of the Evangelical Presbyterian Church of England and Wales (http://www.epcew.org.uk/). We are currently building our website which should be ready, Lord willing, toward the end of the summer and the address is: www.sheffieldpres.org.uk
Dr Kevin Bidwell
Church Planter with EPCEW
The Meeting Times:
10.00am Sunday School
The Larger Catechism for Adults
The Child's and Shorter Catechism for the instruction of children
11.00am Lord's Day morning worship
4.00pm Lord's Day evening worship
The Meeting Place:
The Source at Meadowhall, Sheffield (rooms 15 and 16) and the website for directions is http://www.thesource.meadowhall.co.uk/
This new church plant is part of the Evangelical Presbyterian Church of England and Wales (http://www.epcew.org.uk/). We are currently building our website which should be ready, Lord willing, toward the end of the summer and the address is: www.sheffieldpres.org.uk
Dr Kevin Bidwell
Church Planter with EPCEW
Thursday, 22 July 2010
Some Suggested Books for Reading Over the Summer
Here are four books for suggested reading. They have blessed me and often the summer is a time of the year when people are able to find some extra time for personal and devotional reading.
Book One: Recovering the Reformed Confession by R. Scott Clark
This book was one of my favourite books in 2009. The author is incisive in pinpointing a contemporary church illness; the neglect of reformed confessions. Challenging and stimulating, but it needs concentration.
Book Two: The Bruised Reed by Richard Sibbes
This book is intensely pastoral and it may help those who have been bruised or for those who are helping those Christians who are bruised. Richard Sibbes 'never wastes the student's time' wrote C. H. Spurgeon, 'he scatters pearls and diamonds with both hands'.
Book Three: The Worship of God: Reformed Concepts of Worship (published by Christian Focus)
This book was another one of my favourite books in 2009. It has a range of contributors who each explain different facets of the regulative principle of worship. Some authors do not agree with each other on every point but this makes the book all the more stimulating. It will help many, but especially those who need a clearer vision of biblical worship.
Book Four: The Westminster Assembly by Robert Letham
This book combines church history, British history and theology magnificently. Maybe I am biased because Dr Letham was my supervisor for my MTh dissertation and my PhD. None the less this book is valuable and it uncovers the richness of the much neglected Westminster theology of the Westminster divines from the seventeenth century.
Happy summer reading!
Book One: Recovering the Reformed Confession by R. Scott Clark
This book was one of my favourite books in 2009. The author is incisive in pinpointing a contemporary church illness; the neglect of reformed confessions. Challenging and stimulating, but it needs concentration.
Book Two: The Bruised Reed by Richard Sibbes
This book is intensely pastoral and it may help those who have been bruised or for those who are helping those Christians who are bruised. Richard Sibbes 'never wastes the student's time' wrote C. H. Spurgeon, 'he scatters pearls and diamonds with both hands'.
Book Three: The Worship of God: Reformed Concepts of Worship (published by Christian Focus)
This book was another one of my favourite books in 2009. It has a range of contributors who each explain different facets of the regulative principle of worship. Some authors do not agree with each other on every point but this makes the book all the more stimulating. It will help many, but especially those who need a clearer vision of biblical worship.
Book Four: The Westminster Assembly by Robert Letham
This book combines church history, British history and theology magnificently. Maybe I am biased because Dr Letham was my supervisor for my MTh dissertation and my PhD. None the less this book is valuable and it uncovers the richness of the much neglected Westminster theology of the Westminster divines from the seventeenth century.
Happy summer reading!
Wednesday, 14 July 2010
Some Advice When Going to Bible College
Recently a young man who I know from Germany contacted me. He wanted some advice because he is going to Bible school in Germany in September to prepare for the pastorate. His questions are helpful and my answers to him may benefit some who are already studying theology or those will be in the future.
Question 1: What general advice on going to Bible college can you give me?
Never forget that it is the Holy spirit who ultimately unlocks the treasures of the gospel, therefore critically assess all you read and hear but with a teachable spirit. Pray for the illumination of the Holy Spirit (Eph. 1:17f) throughout your whole studies and indeed your whole life. Psalm 25:14, 'the friendship of the Lord is for those who fear him, and he makes known to them his covenant'.
A further comment is that you should take the biblical languages seriously. Give Hebrew and Greek 100% of your effort and see this as an investment for the years ahead!
Question 2: What are some dangers I should be aware of? How can I deal with them?
You must never forget that pride is perhaps the number one danger in ministry and what is worse is not being aware of the danger of pride. Theological knowledge can be dangerous so pray for a humble mind. The apostle Paul reminds us when he wrote 'knowledge puffs up, but love builds up (1 Cor. 8:1)'.
Question 3: How can I practically connect academic and spiritual life?
I think by asking your pastor to take you under care throughout the whole process and to be asked for opportunities to grow in practical theology during your training. This should include not just preaching but all aspects of Christian ministry. Many people overlook the importance of inter-personal skills in Christian ministry. Consider how you could get feedback in this area of your life during the Bible college training also.
Question 4; What are some good study habits you can suggest?
Firstly get to know yourself. Are you a morning or evening person? It is difficult for me to fully answer this without superimposing onto you what works for me. However the art of good time management is crucial and therefore constantly evaluate your use of time critically; daily, weekly and monthly.
Question 5: In what areas did you feel that Bible College did not educate you where it was needed? As a pastor?
Perhaps three areas come to mind. As I have already mentioned inter-personal skills are often over-looked. Also practical theology can be neglected and this is where you need your pastor to mentor you. Perhaps the significance of the office of pastor and ecclesiology in general is often downplayed but maybe this is just my personal experience.
Question 6: What books, authors would you suggest for this time? Who are the really valuable, deep, long-lasting authors?
Without a doubt you should study the Westminster Standards; that is the Westminster Confession, the Larger and Shorter Catechisms. I recommend that you memorise the 107 questions and answers in the Shorter Catechism. As regards theologians and authors there is none better than Calvin, especially his commentaries. Read Calvin much, in fact very much. You will be blessed and instructed but what is more you will become a better minister of the gospel.
Question 1: What general advice on going to Bible college can you give me?
Never forget that it is the Holy spirit who ultimately unlocks the treasures of the gospel, therefore critically assess all you read and hear but with a teachable spirit. Pray for the illumination of the Holy Spirit (Eph. 1:17f) throughout your whole studies and indeed your whole life. Psalm 25:14, 'the friendship of the Lord is for those who fear him, and he makes known to them his covenant'.
A further comment is that you should take the biblical languages seriously. Give Hebrew and Greek 100% of your effort and see this as an investment for the years ahead!
Question 2: What are some dangers I should be aware of? How can I deal with them?
You must never forget that pride is perhaps the number one danger in ministry and what is worse is not being aware of the danger of pride. Theological knowledge can be dangerous so pray for a humble mind. The apostle Paul reminds us when he wrote 'knowledge puffs up, but love builds up (1 Cor. 8:1)'.
Question 3: How can I practically connect academic and spiritual life?
I think by asking your pastor to take you under care throughout the whole process and to be asked for opportunities to grow in practical theology during your training. This should include not just preaching but all aspects of Christian ministry. Many people overlook the importance of inter-personal skills in Christian ministry. Consider how you could get feedback in this area of your life during the Bible college training also.
Question 4; What are some good study habits you can suggest?
Firstly get to know yourself. Are you a morning or evening person? It is difficult for me to fully answer this without superimposing onto you what works for me. However the art of good time management is crucial and therefore constantly evaluate your use of time critically; daily, weekly and monthly.
Question 5: In what areas did you feel that Bible College did not educate you where it was needed? As a pastor?
Perhaps three areas come to mind. As I have already mentioned inter-personal skills are often over-looked. Also practical theology can be neglected and this is where you need your pastor to mentor you. Perhaps the significance of the office of pastor and ecclesiology in general is often downplayed but maybe this is just my personal experience.
Question 6: What books, authors would you suggest for this time? Who are the really valuable, deep, long-lasting authors?
Without a doubt you should study the Westminster Standards; that is the Westminster Confession, the Larger and Shorter Catechisms. I recommend that you memorise the 107 questions and answers in the Shorter Catechism. As regards theologians and authors there is none better than Calvin, especially his commentaries. Read Calvin much, in fact very much. You will be blessed and instructed but what is more you will become a better minister of the gospel.
Tuesday, 13 July 2010
Sheffield Presbyterian Church
We are delighted to announce that from Sunday September 19th, 2010, that public worship services will commence. A church planting Bible study has been meeting in our home where we continue to discuss the Scriptures especially in the light of the Westminster Standards (the confession, the larger and shorter catechisms).
The Meeting Times:
10.00am Sunday School
The Larger Catechism for Adults
The Child's and Shorter Catechism for the instruction of children
11.00am Lord's Day morning worship
4.00pm Lord's Day evening worship
The Meeting Place:
The Source at Meadowhall, Sheffield (rooms 15 and 16) and the website for directions is http://www.thesource.meadowhall.co.uk/
This new church plant is part of the Evangelical Presbyterian Church of England and Wales (http://www.epcew.org.uk/). We are currently building our website which should be ready, Lord willing, toward the end of the summer and the address is: www.sheffieldpres.org.uk
Dr Kevin Bidwell
Church Planter with EPCEW
The Meeting Times:
10.00am Sunday School
The Larger Catechism for Adults
The Child's and Shorter Catechism for the instruction of children
11.00am Lord's Day morning worship
4.00pm Lord's Day evening worship
The Meeting Place:
The Source at Meadowhall, Sheffield (rooms 15 and 16) and the website for directions is http://www.thesource.meadowhall.co.uk/
This new church plant is part of the Evangelical Presbyterian Church of England and Wales (http://www.epcew.org.uk/). We are currently building our website which should be ready, Lord willing, toward the end of the summer and the address is: www.sheffieldpres.org.uk
Dr Kevin Bidwell
Church Planter with EPCEW
Tuesday, 6 July 2010
The New Covenant Commission
Read Matthew 28:16-20
Our Lord Jesus Christ is the mediator of the covenant of grace and in this passage we read of the commission that he gives to his eleven men. These men he had trained, discipled and equipped to continue the work of the gospel, as shepherds under the chief Shepherd. This appointed meeting took place in Galilee, sometime between the resurrection and the ascension. It is worth noting that this appointed commissioning meeting is one that is collegial not individual, with collective responsibility for what Christ is about to tell them.
From this passage we want to focus on three things;
Firstly that our Lord Jesus Christ is the head of the church;
Secondly by looking at the commands that are at the heart of this commission.
And thirdly to conclude with some final encouragement.
Hopefully we will all receive pastoral encouragement from this passage in order that we may leave today with a renewed vision for this great task of gospel ministry.
Our Lord Jesus Christ is the Head of the Church
Christ had executed his earthly ministry as prophet, priest and king.
As prophet he had revealed the ‘whole will of God’ concerning salvation.
As our merciful and faithful high priest he had made propitiation for the sins of his people (Heb. 2:17). This included his perfect, active obedience of the law of God and he had taken the guilt, shame and punishment of law-breaking in his own body on the tree. Through his triumphant bodily resurrection from the dead, he was declared to be the ‘Son of God in power according to the Spirit of holiness (Rom. 1:4)’.
Christ executes the office of king ‘by subduing us to himself, in ruling and defending us, and in restraining his and our enemies’ but also by ‘powerfully ordering all things for his own glory’ (WLC, Q 45).
In verse 16 we read that the eleven disciples went to the mountain in Galilee that ‘Jesus had directed them’ to. The Lord Jesus as the head of the church, models the principle of doing ‘all things decently and in order’. He had already told them in advance before his crucifixion in Matthew 26: 32, 'But after I am raised up I will go before you to Galileee'.
Also in the midst of the emotional turmoil of the events surrounding his crucifixion, an angel of the Lord at the empty tomb, graciously reminded the two Mary’s to tell the disciples and he said: ‘Behold he is going before you to Galilee, there you will see him’ (Matt 28:7). The risen Christ then appeared to the women as they were running to tell the disciples and Christ said to them: ‘Do not be afraid: go and tell my brothers to go to Galilee, and there they will see me’ (Matt 28:10).
This meeting in Galilee between Christ and his disciples was no ordinary meeting.
In verse 17, Matthew records that when the Eleven did see him ‘they worshipped him, but some doubted’. There are different views on this passage but it records the fact of the situation and it provides pastoral encouragement to us all. How often our own worship is tarnished by doubts and how we can all relate to the man in the gospel’s, the father of the boy who was being convulsed, who then cried; “I believe, help my unbelief” (Mark 9:24).
Jesus did not rebuke them but he came to them and gave words of great comfort.
In verse 18 Christ declares: ‘All authority in heaven and on earth has been given to me’. This was not a new revelation because the Eleven had witnessed first hand that he had power over the ‘wind and waves’, the laws of gravity, sickness and demons, and now with his resurrection even death itself. In Matthew 11: 27 Christ had taught them that ‘all things have been handed over to me by my father’; he had proclaimed that he would ‘build his church and the gates of hell would not prevail against it’; and in the Garden of Gethsemane at his arrest he had explained that ‘more than twelve legions of angels could be sent at once by his Father (Matt 26:53)’.
Let us stop, pause and meditate on the extent, the magnitude and the majesty of the authority of our head of the church; none other than the Lord Jesus Christ! This is most likely related to the fulfillment of Daniel’s vision in Chapter Seven;
I saw in the night visions and behold with the clouds of heaven there came one like a son of man, and he came to the ancient of days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him (7:14).
The commission that Christ now gives to his disciples flows from the finished work of the exalted Christ and Psalm 110:1 especially comes to mind: The Lord says to my Lord: Sit at my right hand until I make your enemies a footstool’.
The New Covenant Commission (or Great Commission)
What are the instructions given in this great commission or ‘new covenant commission’? There are four main directions given by Christ to his men and these are ‘going’; ‘making disciples of all nations’; ‘baptising’; and ‘teaching’.
A. Going
This is connected to the ‘making of disciples’ of all nations. They were not expected to stay on this mountain in Galilee for quiet devotion but they were commanded to go even to the ‘ends of the earth’. These instructions were not passive but they required an obedience that is outward-moving, dynamic and extending to all nations. This is no static commission; and truly it takes faith to obey Christ.
Today in the UK in 2010 we have ‘all nations’ on our doorstep and irrespective of their apparent resistance to the gospel, we are lovingly to pray for a harvest among them so that our churches can represent the cities where we live.
B. Making Disciples
While it is true that the main imperatival force lies in ‘making disciples’ this task is interwoven into everything else that Christ requires of his apostles. The context of the passage means that these four key activities are inseparable; and this also reminds us of the central themes of Christian ministry.
What is a disciple? A disciple is a learner and a follower. Disciples of Christ joyfully take ‘his yoke upon them’, they are to ‘learn from Christ’, they ‘find rest for their souls’ (Matt. 11:28-30) and in their following him, their aim is to be like him (Matt 10:24).
Christ has given himself as a ‘ransom’ and he has purchased the church with his own blood, therefore those who engage in this honorable task of ‘making disciples’ need encouragement and but also a reminder of the gravity and soberness of this ongoing work.
Making disciples involves the application of truth for the whole of life and all of a disciples life.
C. Baptising
The sacraments are at the heart of this commission. Our Lord had instituted the Lord’s Supper in Matthew 26 and now the second sacrament of the new covenant is to be seen as integral to the churches responsibility, namely baptism. While the Lord’s Supper particularly celebrates our ‘union and communion with Christ’, our baptism declares our ‘ingrafting into Christ’, our partaking in the benefits of the covenant of grace and our engagement to to be the Lord’s.
Note that the Triune God is an unbreakable thread in every stage of redemption, not least the ongoing ministry of Christ, through the church. It is the singular name and the three persons each have the definite article; the Father, and the Son and the Holy Spirit. Our God is unique and distinct from all other gods. One God, Three persons, of the same substance, equal in power and glory. Our leading of disciples to worship the Triune God publicly, in the mediation of Christ alone, is something vital to the making of disciples in the church of God.
D. Teaching them to observe all that I have commanded you
This teaching is not to be theoretical but it must lead to practical holiness; ‘Obeying all I have commanded you’.
Teaching ‘all I have commanded you’: Other phrases are used elsewhere in the NT to lay stress on the importance of not leaving out vital aspects of biblical teaching. In Acts Chapter Two the Jerusalem Church devoted themselves to ‘the apostles’ doctrine’ (Acts 2:42); Paul spoke of not shunning to declare ‘the whole counsel of God’ to the Ephesian Church elders (Acts 20: 27). This is why the Westminster Standards are so valuable to us and it does not pay us to neglect their clarity of expression. Also we can study the standards to examine ourselves that we are not missing out vital aspects of gospel doctrine. For example we may read the Standards afresh and realise that it has been a long time since the doctrine of adoption has come through in a sermon.
Calvin in writing his dedicatory epistle to his commentary on the book of Acts maintains this aspect of the Great Commission and he asserts that ‘purity of doctrine is the soul of the church ... discipline ... the sinews (Acts I: xxi).
3. Final Encouragement
The apostle Paul asks the rhetorical question: ‘Who is sufficient for these things? (2 Cor. 2:16)’. I certainly feel my great inadequacy as I write this article. We all go through different seasons in life and ministry, faithfully plodding on ‘in season and out of season’. However let us remind ourselves today of this mighty covenant promise or rather covenant certainty: ‘I am with you always, to the end of the age’. These words would no doubt have been ringing in the disciples’ ears that night, as they put their heads on the pillow to try to sleep. ‘I am with you always, even to the end of the age’.
No matter what circumstances you are in today in your church this covenant promise is heart-warming. If you need wisdom for a new building due to recent growth, Christ says ‘I am with you always’ and he will guide you. Perhaps you face a different situation and you are fed up with persistent pastoral problems, a lack of converts and on top of that constant financial pressure, be reminded Christ is with you always! In all of our feelings of weakness, inadequacy and insufficiency the apostle Paul also adds that ‘our sufficiency is from God (2 Cor. 3:5)’.
Finally, no matter what ministerial pressure or discouragement you face, our ‘slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison (2 Cor. 4:17)’. This promise is eternal ‘even to the end of the age’ and therefore it points us to the new heaven and the new earth.
As you finish reading this article today, I hope that you will mediate on this promise ‘I am with you always even to the end of the age’. Christ is our Immanuel in the church today, in our continuation of Christ’s ministry on earth, but also for all eternity, he will never leave us or forsake us.
Our Lord Jesus Christ is the mediator of the covenant of grace and in this passage we read of the commission that he gives to his eleven men. These men he had trained, discipled and equipped to continue the work of the gospel, as shepherds under the chief Shepherd. This appointed meeting took place in Galilee, sometime between the resurrection and the ascension. It is worth noting that this appointed commissioning meeting is one that is collegial not individual, with collective responsibility for what Christ is about to tell them.
From this passage we want to focus on three things;
Firstly that our Lord Jesus Christ is the head of the church;
Secondly by looking at the commands that are at the heart of this commission.
And thirdly to conclude with some final encouragement.
Hopefully we will all receive pastoral encouragement from this passage in order that we may leave today with a renewed vision for this great task of gospel ministry.
Our Lord Jesus Christ is the Head of the Church
Christ had executed his earthly ministry as prophet, priest and king.
As prophet he had revealed the ‘whole will of God’ concerning salvation.
As our merciful and faithful high priest he had made propitiation for the sins of his people (Heb. 2:17). This included his perfect, active obedience of the law of God and he had taken the guilt, shame and punishment of law-breaking in his own body on the tree. Through his triumphant bodily resurrection from the dead, he was declared to be the ‘Son of God in power according to the Spirit of holiness (Rom. 1:4)’.
Christ executes the office of king ‘by subduing us to himself, in ruling and defending us, and in restraining his and our enemies’ but also by ‘powerfully ordering all things for his own glory’ (WLC, Q 45).
In verse 16 we read that the eleven disciples went to the mountain in Galilee that ‘Jesus had directed them’ to. The Lord Jesus as the head of the church, models the principle of doing ‘all things decently and in order’. He had already told them in advance before his crucifixion in Matthew 26: 32, 'But after I am raised up I will go before you to Galileee'.
Also in the midst of the emotional turmoil of the events surrounding his crucifixion, an angel of the Lord at the empty tomb, graciously reminded the two Mary’s to tell the disciples and he said: ‘Behold he is going before you to Galilee, there you will see him’ (Matt 28:7). The risen Christ then appeared to the women as they were running to tell the disciples and Christ said to them: ‘Do not be afraid: go and tell my brothers to go to Galilee, and there they will see me’ (Matt 28:10).
This meeting in Galilee between Christ and his disciples was no ordinary meeting.
In verse 17, Matthew records that when the Eleven did see him ‘they worshipped him, but some doubted’. There are different views on this passage but it records the fact of the situation and it provides pastoral encouragement to us all. How often our own worship is tarnished by doubts and how we can all relate to the man in the gospel’s, the father of the boy who was being convulsed, who then cried; “I believe, help my unbelief” (Mark 9:24).
Jesus did not rebuke them but he came to them and gave words of great comfort.
In verse 18 Christ declares: ‘All authority in heaven and on earth has been given to me’. This was not a new revelation because the Eleven had witnessed first hand that he had power over the ‘wind and waves’, the laws of gravity, sickness and demons, and now with his resurrection even death itself. In Matthew 11: 27 Christ had taught them that ‘all things have been handed over to me by my father’; he had proclaimed that he would ‘build his church and the gates of hell would not prevail against it’; and in the Garden of Gethsemane at his arrest he had explained that ‘more than twelve legions of angels could be sent at once by his Father (Matt 26:53)’.
Let us stop, pause and meditate on the extent, the magnitude and the majesty of the authority of our head of the church; none other than the Lord Jesus Christ! This is most likely related to the fulfillment of Daniel’s vision in Chapter Seven;
I saw in the night visions and behold with the clouds of heaven there came one like a son of man, and he came to the ancient of days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him (7:14).
The commission that Christ now gives to his disciples flows from the finished work of the exalted Christ and Psalm 110:1 especially comes to mind: The Lord says to my Lord: Sit at my right hand until I make your enemies a footstool’.
The New Covenant Commission (or Great Commission)
What are the instructions given in this great commission or ‘new covenant commission’? There are four main directions given by Christ to his men and these are ‘going’; ‘making disciples of all nations’; ‘baptising’; and ‘teaching’.
A. Going
This is connected to the ‘making of disciples’ of all nations. They were not expected to stay on this mountain in Galilee for quiet devotion but they were commanded to go even to the ‘ends of the earth’. These instructions were not passive but they required an obedience that is outward-moving, dynamic and extending to all nations. This is no static commission; and truly it takes faith to obey Christ.
Today in the UK in 2010 we have ‘all nations’ on our doorstep and irrespective of their apparent resistance to the gospel, we are lovingly to pray for a harvest among them so that our churches can represent the cities where we live.
B. Making Disciples
While it is true that the main imperatival force lies in ‘making disciples’ this task is interwoven into everything else that Christ requires of his apostles. The context of the passage means that these four key activities are inseparable; and this also reminds us of the central themes of Christian ministry.
What is a disciple? A disciple is a learner and a follower. Disciples of Christ joyfully take ‘his yoke upon them’, they are to ‘learn from Christ’, they ‘find rest for their souls’ (Matt. 11:28-30) and in their following him, their aim is to be like him (Matt 10:24).
Christ has given himself as a ‘ransom’ and he has purchased the church with his own blood, therefore those who engage in this honorable task of ‘making disciples’ need encouragement and but also a reminder of the gravity and soberness of this ongoing work.
Making disciples involves the application of truth for the whole of life and all of a disciples life.
C. Baptising
The sacraments are at the heart of this commission. Our Lord had instituted the Lord’s Supper in Matthew 26 and now the second sacrament of the new covenant is to be seen as integral to the churches responsibility, namely baptism. While the Lord’s Supper particularly celebrates our ‘union and communion with Christ’, our baptism declares our ‘ingrafting into Christ’, our partaking in the benefits of the covenant of grace and our engagement to to be the Lord’s.
Note that the Triune God is an unbreakable thread in every stage of redemption, not least the ongoing ministry of Christ, through the church. It is the singular name and the three persons each have the definite article; the Father, and the Son and the Holy Spirit. Our God is unique and distinct from all other gods. One God, Three persons, of the same substance, equal in power and glory. Our leading of disciples to worship the Triune God publicly, in the mediation of Christ alone, is something vital to the making of disciples in the church of God.
D. Teaching them to observe all that I have commanded you
This teaching is not to be theoretical but it must lead to practical holiness; ‘Obeying all I have commanded you’.
Teaching ‘all I have commanded you’: Other phrases are used elsewhere in the NT to lay stress on the importance of not leaving out vital aspects of biblical teaching. In Acts Chapter Two the Jerusalem Church devoted themselves to ‘the apostles’ doctrine’ (Acts 2:42); Paul spoke of not shunning to declare ‘the whole counsel of God’ to the Ephesian Church elders (Acts 20: 27). This is why the Westminster Standards are so valuable to us and it does not pay us to neglect their clarity of expression. Also we can study the standards to examine ourselves that we are not missing out vital aspects of gospel doctrine. For example we may read the Standards afresh and realise that it has been a long time since the doctrine of adoption has come through in a sermon.
Calvin in writing his dedicatory epistle to his commentary on the book of Acts maintains this aspect of the Great Commission and he asserts that ‘purity of doctrine is the soul of the church ... discipline ... the sinews (Acts I: xxi).
3. Final Encouragement
The apostle Paul asks the rhetorical question: ‘Who is sufficient for these things? (2 Cor. 2:16)’. I certainly feel my great inadequacy as I write this article. We all go through different seasons in life and ministry, faithfully plodding on ‘in season and out of season’. However let us remind ourselves today of this mighty covenant promise or rather covenant certainty: ‘I am with you always, to the end of the age’. These words would no doubt have been ringing in the disciples’ ears that night, as they put their heads on the pillow to try to sleep. ‘I am with you always, even to the end of the age’.
No matter what circumstances you are in today in your church this covenant promise is heart-warming. If you need wisdom for a new building due to recent growth, Christ says ‘I am with you always’ and he will guide you. Perhaps you face a different situation and you are fed up with persistent pastoral problems, a lack of converts and on top of that constant financial pressure, be reminded Christ is with you always! In all of our feelings of weakness, inadequacy and insufficiency the apostle Paul also adds that ‘our sufficiency is from God (2 Cor. 3:5)’.
Finally, no matter what ministerial pressure or discouragement you face, our ‘slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison (2 Cor. 4:17)’. This promise is eternal ‘even to the end of the age’ and therefore it points us to the new heaven and the new earth.
As you finish reading this article today, I hope that you will mediate on this promise ‘I am with you always even to the end of the age’. Christ is our Immanuel in the church today, in our continuation of Christ’s ministry on earth, but also for all eternity, he will never leave us or forsake us.
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