OJ, D&W, and the Sabbath

It was a small victory, but it's one worth sharing. Besides, I told the cashier that I'd tell people about what happened. So here it is . . .

Last Friday, I went to one of my favorite local grocers, the Knapp's Corner D&W Fresh Market on the northeast side of Grand Rapids, to pick up some lunch and a couple of other items I needed. D&W is one of those rare grocery stores that is a pleasure to be in. You can forget that grocery shopping is a chore at D&W, with its clean new cutting-edge look, gourmet food items that you don't buy but that are fun to look at, and excellent wine selection. It also features a Starbucks that, without fail, offers samples every time I'm there. It costs more to buy groceries at D&W, but you're not just getting groceries, you're getting a shopping experience.

As I was walking in, I noticed a banner hanging from the ceiling, advertising a number of specials. The one that caught my eye was the carton of Tropicana orange juice for 99 cents a carton, limit three. Normally I get excited when it's on sale for two for five dollars, so you can imagine my thrill as I realized the great savings I would experience.

A young guy was bringing in some carts, and he watched as I viewed the banner and turned to grab a cart since I would now be adding three cartons of OJ to the couple of small items I planned to purchase. He said, "It's chicken today," and I simultaneously wondered what he was talking about and realized as I looked—again—at the sign that D&W was offering a super sale on one particular item per day, and the OJ sale was for Sunday.

I looked at the cart guy and said, despairingly, "I don't shop on Sunday." And I don't. This is one of the ways our family observes the Sabbath. We don't, among other things, make purchases at stores on Sunday. He nearly said, "Oh . . . you're [one of those, he started to say] (here in Grand Rapids, home of the Dutch Reformed, there are still a few of us old-fashioned Sabbath observers) . . . maybe if you ask at the front desk they'll give you a rain check.

I picked up the items I needed and headed for the deli to pick up a sandwich. I had already decided that the Sabbath OJ sale would just be one of those minor disappointments that I'd rally from pretty quickly, and I was going to just let it go. But as my friendly cashier was ringing up my items, I had a sudden burst of something, and I explained my situation: "I shop here often, we drink only Tropicana OJ (it's true—we don't like others), and I'd love to take advantage of the sale, but I don't shop on Sunday."

"Let me mention it to my manager," she said. When she returned a minute later, she told me that the manager said I could have the sale price—today. The next thing I knew, I was the happy owner of three cartons of Tropicana OJ with vitamin C and lots of pulp, promising to tell everyone I knew about the gracious management of D&W.

And so I'm keeping my promise. And knowing that I got Sabbath OJ on Friday for 99 cents will make it taste that much sweeter.

Imperfect Praise

Glory to God in the highest, and on earth peace among those with whom he is pleased! ~Luke 2:23
 
Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! ~Luke 19:38
 
These two verses from the book of Luke frame Jesus' earthly life. The first, of course, was the song of the angels as they announced the birth of the Messiah. The second comes from an incident a week before Jesus' death as the people praise their Messiah as he enters Jerusalem riding on a colt.
 
This second passage from Luke 19 was our pastor's Palm Sunday text. If you've ever been in church (or anyplace there was some instruction) and a lightbulb suddenly came on as things fell into place for you, then you know what I was experiencing yesterday morning as Pastor Vos opened this text to us.
 
It's interesting how similar both these praise verses are--coming at the beginning and end of Jesus' life. But there is an important difference. In the first, God--through the angels--announces the birth of his son and declares that there is peace on earth. In the second verse, the people get things--as our pastor explained--upside down.
 
The people knew their Bible, he explained. They were aware of the prophecies regarding the Messiah. So when Jesus came riding into Jerusalem from the east, on a colt, they were excited. Here was salvation! They thought that within a week, the Romans would be cast out, and Jesus would be on the throne. Their nation would be restored to them, and they would no longer be slaves to Rome. In their excitement, they declared peace in heaven--upside down and imperfect praise, for only God, from heaven, can declare peace on earth.
 
And yet Jesus accepts their imperfect, upside-down praise. In their ignorant arrogance, they were offering their praise for the wrong kind of Messiah, for a Messiah who would have delivered far less than they really needed. So how could he accept this praise? The same way he accepts our imperfect praise today--he atoned for it on the cross the next week.
 
And in the next verse, Luke 19:41, our Lord weeps for the city that does not know the things that make for its peace.

Why I Love Sunday

Safely through another week
God has brought us on our way;
Let us now a blessing seek,
Waiting in His courts today;
Day of all the week the best,
Emblem of eternal rest.

While we pray for pardoning grace,
Through the dear Redeemer's name,
Show Thy reconciled face;
Take away our sin and shame;
From our earthly cares set free,
May we rest this day in Thee.

Here we come Thy Name to praise;
Let us feel Thy presence near;
May Thy glory meet our eyes
While we in Thy house appear;
Here afford us, Lord, a taste
Of our everlasting feast.

May Thy gospel's joyful sound
Conquer sinners, comfort saints;
May the fruits of grace abound,
Bring relief for all complaints;
Thus may all our Sabbaths prove,
Till we join the Church above.

~John Newton

It took some time, maturity, and certainly the sanctifying work of the Holy Spirit, but I can now say, with my whole heart, that Sunday--the Sabbath--is the day of all the week that is the best. It seems that among conservative Reformed Christians discussion of the Sabbath centers on what we may and may not do, and so some people make an issue of whether their families watch TV, change out of their "Sunday clothes," or go to restaurants. Among evangelical Christians, there doesn't seem to be any discussion at all. Christians attend Sunday morning services, which they perceive of as a fairly optional activity, and then the rest of the day is theirs to spend in activities that may or may not be focused on God and worship.

What I've come to learn, though, is to make a list of "can's" and "can'ts" or to ignore duty altogether is to miss the point, and it's also to miss a great blessing. My family's Sunday, with very little exception, looks like this:

*We go to Sunday morning worship, and, during the school year, Jonathan will attend catechism.
*We spend time with our family, either having coffee with Henry's family or lunch with my parents. We have coffee at Henry's mom's house, and we take turns having lunch at our house or at my parents'.
*We come home and read or take naps. I usually read something theologically oriented, like Modern Reformation magazine, Reformed Fellowship's The Outlook, or a book. I just started reading Martin Luther: A Guided Tour of His Life and Thought by Stephen J. Nichols yesterday. I don't think that it's a moral requirement that I or anyone else read only theological works on Sunday. I enjoy reading theology, and reading about it on Sunday helps me keep my focus where it should be.
*We go to afternoon worship.
*We usually come home and have a light supper. Sometimes we invite people over. If we don't have company, Henry and I go for a walk or a bike ride, and then spend the evening reading some more. We often listen to music, or we tune in to the Whitehorse Inn, a Reformed radio program, at 9:00 pm.

Most people would view this as a somewhat boring day. Why would we waste a perfectly good day like this going to two church services and reading books when we could be shopping, eating out, or going to a movie? Our lives must be pretty dull if this is the best day of the week.

But this is where the proper understanding of the Sabbath--as a gift from God--makes all the difference. The Heidelberg Catechism doesn't give us a list of do's and don'ts, but it does explain that God's will for us in the fourth commandment includes the following: regularly attending the assembly of God's people to learn what God's Word teaches; to participate in the sacraments; to pray to God publicly; and to bring Christian offerings for the poor.

And so when we come to understand what Sabbath worship really involves, we understand that God is calling us--inviting us--to meet with Him and with His people. While in the Old Testament the Sabbath was a day that was regulated by do's and don'ts, in the New Testament, it is a day of privilege. We are again given the great blessing of hearing the Word of life proclaimed, of being reminded by word and sign that although we are completely unworthy, God, the creator of heaven and earth, meets with us. He reminds us through His ministers that we are sinners who cannot possibly do anything by ourselves to please Him, to restore the relationship that has been broken. But He also reminds us that now a righteousness from heaven has been revealed, and we need only look to the cross to know that He has provided
life and hope for all those who believe.

We meet together with God's people, with those He has chosen to be members of His body. Unlike earthly organizations, which we join because we choose to, because we have something in common with the other members, God has called us to be living members of His church, so that when we meet together with God on Sunday, we are also meeting with the brothers and sisters that He has chosen for us, those with whom He has made us one.

I like the last part of the catechism answer regarding the Sabbath: "Every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and begin already in this life the eternal Sabbath." God is giving us a little taste, here on earth, of what our eternal Sabbath will be like.

I know that I've made the mistake in the past of viewing the Sabbath as a burdensome law, not a gift of God's grace. And when I've made that error, indeed, Sunday becomes an annoyance. I've done my duty by attending a service, and having done it, the rest of Sunday becomes what we've come to describe as a "me day." But since I've learned to think "right side up" about the Sabbath, I understand that this day is God's gracious provision for me, a day of rest in which I stop working and focus on Him and His mercy to me. It has become the best day of the week--a day in which I am reminded that I need not work to gain God's favor. In fact, no work of mine could gain His favor. And so I rest from the labors of the week so that I am not distracted from remembering that as God rested after creation, I rest too. I am reminded to come to Christ, who makes our burdens light and gives us rest--now and eternally. And that makes for a more exciting day than any shopping expedition, restaurant experience, or day at the beach could ever give.

Come Unto Me

With only eighteen days until the wedding and a little over a week till the move to our new house, the blog postings, if they happen at all, will be a little, well, little. But while this will be brief, it is packed with significance.

Katie, Jonathan, and I have been attending afternoon services at Trinity United Reformed Church, where Henry is a member and where we will all be members after we are married. While it's a sad thing to be leaving our Bethany pastor and friends behind, we are thoroughly enjoying Rev. Vos's (pastor at Trinity)preaching. Jonathan is vacationing with his grandparents this week, so yesterday morning, on a whim (Jonathan doesn't do "whims" well), Katie and I ended up at Trinity. The church was celebrating the Lord's Supper, and both morning and afternoon sermon texts were Matthew 11:28-30: "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and and you will find rest for your souls. For my yoke is easy and my burden is light."

During the afternoon sermon, Rev. Vos was making the point that we do nothing to contribute to our salvation, that Christ has accomplished all, so we come to Him, and He gives us rest. This simple, yet profound, quote comes from him.

"Other religions are religions of doing. Christianity is a religion of what has been done."

And that thought alone was reason enough for me to be thankful to have been in God's house yesterday.

He Is Risen!

Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand,

by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.

For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,

and that He was buried, and that He was raised on the third day according to the Scriptures,

and that He appeared to Cephas, then to the twelve.

After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep;

then He appeared to James, then to all the apostles;

and last of all, as to one untimely born, He appeared to me also. . . .

But now Christ has been raised from the dead, the first fruits of those who are asleep.

For since by a man came death, by a man also came the resurrection of the dead.

For as in Adam all die, so also in Christ all will be made alive.

But each in his own order: Christ the first fruits, after that those who are Christ's at His coming,

then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.

For He must reign until He has put all His enemies under His feet.

The last enemy that will be abolished is death.

For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.

When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.



~(1 Corinthians 15:1-8, 20-28)

May you joy in the truth that God, our all in all, has provided all, that we might inherit all. A blessed resurrection Sunday to you!

Hyper-Mega Power

For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. ~Ephesians 1:15-21

The text for our sermon yesterday morning was from this passage in Ephesians as well as Canons of Dort, Head 4, Articles 11 and 12, which have to do with God's irresistible power, the very power that Paul is referring to in the bolded part of the verses above. This power from God is like no power on the face of the earth, and Paul uses an interesting style in the Greek here to try to convey to us something of the sense of God's power.

Being a language lover, I always enjoy it when Pastor Freswick explains these unique language uses to let us know just what the original hearers of this letter would have understood. The language here describes a power that goes beyond what is expected--interestingly, the language of throwing, like a shot putter. The power is a "throw beyond," or a "hyper throw." Apparently Paul piles on Greek superlative after superlative, trying to give us a sense of God's power. The best he can do is to tell us that this is a hyper-mega power, and there really is no way we can conceive of the superlative power at work in us. In fact, we are the objects of this power, we who were dead, children of wrath, far from God.

Once this power is at work in us, we cannot resist it, and its result is that we believe. We are made alive to become children of God. How amazing to think that this much power was required to bring us to God--that we were that far from Him! How amazing to think that God was willing to spend this power to make us his children! As Paul concludes, we were without hope, and yet in Christ Jesus we have been brought near--and all of this by God's irresistible power.

Suffer for Christ:Revelation 2:8-11

Do not fear what you are about to suffer. Behold, the devil is about to throw some of you in prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life.

The persecuted church today often cites these verses from Revelation, the text for last Sunday's sermon on persecution and suffering. The message to this second of the seven churches comes to a body that is accused of no wrongdoing. It raises the question: Are times of persecution of the church times of purification as well? The message that comes to this church comes from One who knows what it is to be persecuted.

Verse 9 tells us that Christ knows this church. He knows that it stands faithfully for the truth. He also knows of its affliction and poverty. The reference here most likely is to physical poverty, as persecution is often economic in nature, in ancient and modern times. Christ also knows those who are slandering the church, another type of persecution that occurs today. This happens when, for example, the media misconstrues the church's beliefs on issues like homosexuality. We also learn from this verse that the persecutors of the church at Smyrna were Jews, the physical descendants of Abraham. John calls them here a "synagogue of Satan." These Jews are not really Jews at all because they will not acknowledge the Messiah.

Christ tells these afflicted believers in Smyrna not to fear suffering, the devil, and the duration of their suffering. Suffering is a natural part of the life of the church of Jesus Christ. And clearly Satan is behind these attacks; this is a spiritual warfare. The "ten days" is an expression of the fullness of persecution, but the duration of persecution is always limited.

The church at Smyrna is reminded to be faithful to the point of death. We have been called to endure, and we can endure persecution. We are reminded that those who are faithful will be given the crown of life; no one can take eternal life from us (cf. John 11:25). Those who hear this word of the Spirit can be comforted with the promise that those who overcome will not be hurt by the second death, which is eternal death in hell (cf. Revelation 21:8). The second death cannot touch the child of God.

It is interesting that this sermon comes as I finish up my book project on the persecuted church. For those who follow the news on those who are persecuted, there were some interesting events this week. First, great news from Afghanistan: The remaining 19 South Korean hostages are in the process of being freed. They were captured by the Taliban six weeks ago. Two were killed, and two were freed earlier. South Korea has agreed to pull out its troops by the end of the year (which it had already planned to do), and it has said that it will not allow missionaries from its country to come to Afghanistan.

And in Turkey, where three Christian men were brutally murdered by Islamic radicals in April, a devoted Muslim has been chosen to head the government. This cannot be good news for the church in Turkey. Turkey wants to be admitted to the EU and wants to be viewed as a modern nation, so the new head of the government has said that he will keep his religion separate from his politics. Many in Turkey were hoping for a more secular leader, because it is nearly impossible for a Muslim to separate faith and politics. We can pray for the poor, struggling church in Turkey that this Muslim politician will be an exception.

Your Radiant Lord: Revelation 1:9-20

This passage strives to set before us in words the glory of the indescribable Jesus Christ. John comes closer to experiencing this than we, and his response in v. 17 is to fall down at the feet of Christ as though he were dead. But Jesus lays His right hand on John and tells him not to be afraid, restoring John through His touch.

John sees our radiant Lord among the lampstands (v. 13), and the seven lampstands represent the seven churches mentioned later. But seven is the number of completion, so God is not speaking only to these seven churches, but to the whole church--us as well. No light, even in the twenty-first century, is self-sustaining, and the lamps of old required much tending, with their wick, oil, and stands. This One among the lampstands is tending them, ensuring that they continue to provide light. It is interesting to note here that Jesus is depicted as being among the churches--not individuals. The churches have been created by God the Father and are tended by Jesus, the Son.

And John tells us that this One among the lampstands is like the Son of Man (v. 13). This reference to Jesus is rooted in the Old Testament book of Daniel, chapter 7. The name emphasizes the divinity of Jesus Christ and His power and everlasting dominion over all the nations. The Son of Man appears in His glory, and again there are similarities here between this description of the Son of Man and the Ancient of Days (God the Father) of Daniel 7. We should note that the Ancient of Days and the Son of Man are described in similar terms. The robe the Son of Man wears displays His authority and power in His offices of prophet, priest, and king, all at once. The white hair commands respect, and His eyes of fire are the eyes of judgment. The seven stars in His hand demonstrate the absolute power of Jesus Christ. These are simply pictures that John saw literally, but they are a reflection of the reality behind them.

Again, John's response is to fall before Him with fear, and it would be natural to be terrified. But Christ reaches out to him and says, gently, "Do not be afraid." He declares His power in telling John that "I AM the first and the last," but He also demonstrates His love. We learn of Christ's work because He holds the keys of judgment. We will continue to learn more of this radiant Lord through the message He gives to John--the things which he has seen which are (Jesus in His exalted state) and things which will take place.

Your Message from Christ: Revelation 1:1-8

Having finished his series on 1 John last week, our pastor began a new series this week on the book of Revelation. I look forward to coming to a better understanding of this controversial book from the preaching of a Reformed minister.

Revelation is a book filled with controversy. It is intended for the servants of God, and its message is to build up the church when it is weak in a world filled with power. In the Greek, this book's name is "Apocalypse," and it is the last book God gave to His church. The focus of this book is Jesus Christ, and this is a message from God to Jesus. This is God the Father's word regarding Jesus Christ. We must approach this book with a servant's attitude, realizing that these are things that we are being shown--not things that are made up. Many interpreters of this book have erred by adding to it, saying that it means things that it does not mean.

In verses 1-3, we are told to read this word and heed it. John's apostolic authority is established in v. 2. He has already borne witness in the past in the Gospel of John and in his epistles. He has been exiled to the Isle of Patmos, where the Roman authorities think they can stop his message. But we are to hear these words and store them in our hearts. Many have emphasized the last phrase of v. 3, "for the time is near," claiming that this means the events of this book are already past. This phrase, however, is not the interpretive key of the book; the time is still near.

"Grace to you and peace," begins the greeting of vv. 4-5. In the midst of the turmoils of life, God grants unmerited, undeserved mercy as He extends grace and peace to us. The reference to Christ, "the one who is and was and is to come," is rooted in Exodus 3:13ff, the great I AM, the covenant God of Israel. Jesus is the great I AM who saves, the faithful witness, the one who died. He is the firstfruits of the many who will be born from the dead. Finally John declares Jesus to be the ruler of the kings of the earth, even as John has been punished by Rome, which bowed its knees to no other power. We will learn more about the seven spirits before the throne later, but this is a reference to completeness.

Within this greeting is praise for Jesus Christ for His past work. All the Old Testament declarations regarding washing have been fulfilled in Jesus. Because of His death, our sins are washed away. He has made us kings and priests--and that would have been forbidden in the Old Testament. Only the house of Aaron could serve as priests, and only the house of David could serve as kings. We are servants who are kings and priests as well.

There is also a reference to Jesus' future coming, which will involve a day of judgment, a theme of Revelation.

Finally, the references in v. 8 to the Alpha, Omega; the one who is, was, and is to come; and the Almighty describe God the Father, God the Son, and God the Holy Spirit. We can stand firm and with confidence knowing the grace and peace of our God.

Our Victory over Doubt: 1 John 5:6-21

I write these things to you who believe in the name of the Son of God that you may know that you have eternal life (v. 13).

This week's sermon concludes the series on 1 John (I suspect), and these remaining verses summarize themes that John has addressed previously. Here John gives us the reasons that we can have victory over doubt, so that we can know that we have eternal life. This passage is about the assurance of faith, which is a blessing. John points our faith to the sure foundation, away from ourselves to His testimony.

Our victory over doubt relies first on the testimony of water and blood. John tells us that Jesus came by water and by blood in verse 6. Commentators have long debated what this means. Some argue that it is a reference to the sacraments, but Scripture never refers to the Lord's Supper as "blood." Most likely what John is talking about here are the beginning and ending of Christ's ministry: His baptism and His death. We know that Jesus' baptism is important; in his gospel, Mark makes no mention of Jesus' birth and begins, rather, with John the Baptist and the baptism.

We see also in this passage that testimonies also come from the Holy Spirit and from God. These three all agree. There is no dilemma over whether this testimony is reliable, yet the world rejects this testimony. In opposition to the world's claims, there is only one way to have life: in the Son.

Our victory is realized because of the assurances we have of several things. In verse 13 (above), we are assured of eternal life. We are also assured of answered prayer (v. 14) when we pray according to His will. God hears us when we petition Him, and He will respond when we ask in accord with His will. So, for example, when we ask for greater patience, He will grant this because it is His will that we be patient. This verse is not a declaration that whatever we ask we will receive. We could ask for safety for travelers, for example--if it is God's will.

Finally we are assured victory over deceit. We have been freed from the lies of Satan. The world views our assurance as arrogance and pride. But the truths of 1 John break down arrogance and pride as they emphasize our dependence on Christ. The words John leaves us with, now that he has reassured us of these blessings that we have in Christ, is that we are to keep ourselves from idols.

Our Victory over the World: 1 John 5:1-5

For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world--our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God? (1 John 5:4-5)

The themes in this passage are familiar because John has addressed them before. Here he explores the relationship among love, obedience, and faith. These three are tied together, inter-related. To elevate love above the other two leads to liberalism, which is not true love. Elevating obedience above the others results in legalism, which is not true obedience. And a singular focus on faith leads to dead orthodoxy, which is not true faith. And so there must be unity of all three.

John first looks at a faith-filled obedient love in verses 1-2. The origin of this love is that we have been begotten by God. God brings us forth as His children--we are born again. The focus of this love is God and His children; if we love God, we will love those who have been born of Him.

In verses 2-3, John discusses a loving faithful obedience. Obeying the commandments is where our love is borne out. Keeping the commandments is an expression of our love. It's not that people of God ought to look different from the world--true people of God do look different from the world. The commands of God are not a burden, but a blessing. The origin of our obedience is our relationship with God--that we are born again.

Finally, John looks at an obedient loving faith. This is a faith that overcomes the world because it comes from our being born of God. Its focus is that Jesus is the Messiah, the fulfillment of the Old Testament prophecies. In saying that Jesus is the Christ, the Son of God, John is reminding us that Jesus is God and man, and in this we trust.

These five verses bring together a lot. The community of faith, then, that knows and believes this marches forth and has victory in overcoming the world.

Our Victory over Hate: 1 John 4:7-21

Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. ~ 1 John 4:7

After what has seemed like a very long time, our pastor returned to the pulpit yesterday after some vacation time and some time fulfilling obligations. He picked up where he left off in the morning service with a sermon on election from the Canons of Dort, and yesterday afternoon he continued on in his series on 1 John.

This passage of 1 John describes the child of God who truly loves, the one who has had victory over what our catechism describes as our natural hatred of God and our neighbor. This victory is rooted in God's nature because, as we are told several times here, God is love. Some would claim that this is the only place in Scripture where God is identified with one of His attributes, and they would elevate love over all other attributes of God. Other places in Scripture do identify God with His attributes, and one example would be where we are told that God is holy. Because God is love, those who are born of God can love.

We also draw from this passage that there is no possibility for those who are in the world to love. When people in the world are said to love, it is because culture has redefined love. Culture tells us that "love means never having to say you're sorry," and and that we can express love to one another through sexual relationships outside of marriage. In reality, hatred would have us never say we're sorry, and hatred is expressed in sexual relationships outside of marriage. Only Christians can truly express love.

This victory over hate has been revealed in Jesus Christ, and particularly in His incarnation. In chapters 1, 2, and 4, John has told us that God shows true love, first in sending His Son and then in the sacrifice of His Son for our sins. Again, many in the world would say that love is ignoring the sins of others. They would say, "God must have hated His Son because He sent Him to suffer and die. No one who truly loves would expect another to suffer." But real love is not that God ignores our sin but that He sent His Son to pay for our sin in sacrificial love.

When we love others, however, it is not a payment; it is our act of gratitude, our obedience to God's command. And it is a wonder that what God commands us to do (love one another) becomes our greatest source of blessing--to love and be loved.

This victory over hate is realized through the Spirit, who does God's work in us, producing in us love for one another and for God. And it has been reported by the apostles (v. 16), who literally saw and then testified to the love of Christ. And now in response we testify to what the apostles have declared: God at work in us.

The last part of this passage discusses some of the results of this victory. We have no fear at the future judgment, because "perfect love casts out fear." And this love results in fellowship with both our brother and God.

Our Victory over Deception: 1 John 4:1-6

In 1 John 4, John assures believers that they can have victory over deception, and he provides yet another test--this time a test for whether the message we are hearing is true or false.

In the first verse of chapter 4, believers are instructed to "test the spirits to see whether they are from God." John isn't describing some sort of mystical experience; believers are being instructed to test the spirit of a teaching in order to determine what the teacher is saying. This is a general command to all believers--not just to ministers and elders.

The reason believers need to test the spirits is because there are many false prophets knocking on the door of the church of Jesus Christ(v. 1b). Satan has an interest in challenging the truth of the church. In Matthew 24:23ff., Jesus explains that those claiming to be Him, claiming to have received a special word from Him, or who will claim to have seen Him in a special revelation are false. But the deceivers John is referring to are more subtle than the ones Jesus is talking about. It is important that we understand that there are two spirits: God and Satan (antichrist).

Verse 2 tells us that "every spirit that confesses that Jesus has come in the flesh is from God." It would seem that this is a simple test, but there is much here in this verse. In fact, the Greek verb for "has come" is difficult to translate, and different Bible translations have translated it in different tenses. This one verb conveys the idea that at one time Jesus had not come in the flesh, but now He has come in the flesh, and He will remain in the flesh in the future. This test for truth raises a huge difference between Christianity and Mormonism, Jehovah's Witnesses, and historic liberal churches who would claim that Jesus is less than God; in fact, liberal churches would say that He was simply a good example for us to follow.

The true hearers in vv. 4-6 have overcome the false teachers by God's grace: "for he who is in you is greater than he who is in the world." And what of the false hearers? Because they are of the world, it is not surprising that they find the false teachings attractive. The true hearers will hear the true heralds who are "of God." God is at work in them, and they believe that Jesus is God incarnate. This is foundational to our beliefs, and we embrace this truth wholeheartedly.

The Test of Love: 1 John 3:11-24

For this is the message that you have heard from the beginning, that we should love one another (1 John 3:11).

This passage is concerned with the theme of the nature of love and the assurance of salvation. There are different kinds of love that Christians are to show to others, but this passage is talking specifically about the love that we are to have for one another in the church, for our brothers and sisters in Christ. This is not the same kind of love that we are to have for our neighbors or for our enemies.

John begins with a negative example of what we are not to be one to another. The example he gives in verse 12 is Cain, "who was of the evil one and murdered his brother." Cain, of course, killed Abel, his brother. More than simply telling us the fact that Cain murdered Abel, this passage ascribes motivation to Cain, talking about the nature of Cain's heart. Cain was one who "[hated] his brother . . . a murderer" (v. 15). We are told that the world hates us, and this is what motivated Cain: he killed his brother because "his own deeds were evil and his brother's righteous" (v. 112). Hatred is the opposite of love, and no true Christian can say, "I hate you."

John also provides a positive example of One who loves His brothers: Jesus Christ. Unlike Cain, who took life, Jesus "laid down his life for us" (v. 16). He died so that we might live. Like Him, we should have a love in our hearts for the brothers, laying down our lives for one another. In verse 18, love is connected with truth: we are to love "in deed and in truth."

As we live in love for the brethren, we have assurance: "By this [our love] we shall know that we are of the truth and reassure our heart before him" (v. 19). The phrase "reassure our heart before him" could be better translated "set our hearts at rest." This is that firm confidence of our salvation. Our love will also result in confidence in prayer (vv. 21-22), where we are assured that what we will ask of Him we will receive because we are obeying His commandments. Those who are living in obedience will receive what they ask for, because they will be praying for those things that are within bounds; their prayers will be rooted in love for God and the brethren.

To pass the test of love, we must ask ourself this question: Do I love the brethren in word, deed, and truth?

Chosen unto Communion

Canons of Dort, Head 1, Article 7: Election

Election [or choosing] is God's unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ's fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved (Eph. 1:4-6). And elsewhere, Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

This past week our pastor conducted a funeral, preached on Thursday evening for Ascension Day, and preached again this morning, so this afternoon he was given a well-deserved break, and one of our associate pastors preached. This morning we celebrated the Lord's Supper, and the sermon text was from Ephesians 1:1-14, as well as Canons of Dort, Head 1, Article 7.

This article provides what is probably the fullest definition of election in the Canons. From the Scripture text and this article, we learn that God's elect have been chosen for communion. The word communion suggests a fellowship of groups coming together, in this case, God's people and God.

God's people have been chosen to communion by God the Father (v. 4). God desired a people to commune with, to love and be loved by. To elect means to call from out of, and here Paul speaks to the truly elect; he tells the elect that they are holy, saints. God chose us before the foundation of the world, and His purposes for us are that we should be holy and without blame before Him "to the praise of His glorious grace."

We have been chosen in Christ, and it is only in Christ that we can be holy and without blame; we are, of course, dependent on Him. Verse 7 describes the riches of His grace, those benefits that we have been graced (translated "made us accepted" in the NKJV) with in the Beloved (v. 6). The word that is used here for "made us accepted" carries much more meaning than simply acceptance. It is a word used only one other time in the New Testament in Luke 1:28, where Gabriel tells Mary that she is highly favored--as are we all.

Ultimately the elect have been chosen for communion with God through obedience. Because of all the benefits that we experience, described in Ephesians 1, we will become imitators of Christ. Those who have been justified will practice and seek righteousness. Verse 4 tells us that we are before Him in love, and this is a reference to the love we have for God. The phrase "in love" is commonly used today, and often just as quickly as one claims to fall in love, he or she frequently falls out of love. However, when we are elected in love, we will never be divorced from love. When God calls us, we are in love with God, Christ, and the Holy Spirit. We should only come to the Lord's table if we are in love with Jesus Christ. And we come to love him as a child loves a father, or, as depicted in the book of Revelation, as a bride loves her husband. And the purpose of all of this is "that we who first trusted in Christ should be to the praise of His glory" (v. 12).

Our song of response was truly a great hymn of the faith:

Jesus, priceless treasure,
Source of purest pleasure,
Truest Friend to me:
Ah, how long I've panted
And my heart has fainted,
Thirsting, Lord, for Thee.
Thine I am, O spotless Lamb!
I will suffer naught to hide Thee,
Naught I ask beside Thee.

In Thine arms I rest me;
Foes who would molest me
Cannot reach me here.
Though the earth be shaking,
Every heart be quaking,
Jesus calms my fear.
Fires may flash and thunder crash,
Yea, and sin and hell assail me,
Jesus will not fail me.

Hence with earthly treasure!
Thou art all my pleasure,
Jesus, all my choice.
Hence, thou empty glory!
Naught to me thy story,
Told with tempting voice,
Pain or loss or shame or cross
Shall not from my Savior move me,
Since He deigns to love me.

Fare thee well that errest.
Thou that earth preferrest,
Thou wilt tempt in vain.
Fare thee well, transgression!
Hence, abhorred possession!
Come not forth again.
Past your hour, O pride and power!
Worldly life, thy bonds I sever;
Fare thee well forever!

Hence, all fear and sadness!
For the Lord of gladness,
Jesus, enters in.
Those who love the Father,
Though the storms may gather,
Still have peace within.
Yea, whate'er I here must bear,
Thou art still my purest pleasure,
Jesus, priceless treasure.


~Johann Franck, 1653

The Test of Sinlessness: 1 John 2:28-3:10

This passage includes yet another test. For those who believe and pass the test, these things have been written that they might know, that they might come to a greater knowledge and assurance. Yet this test can also reveal those who do not have the Son. As this Sunday was preparation for the Lord's Supper, we were reminded that the assurance that comes from this knowledge is necessary that we might examine ourselves to partake of the Lord's Supper.

"Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous" (v. 7). This verse, taken out of context, is open to many interpretations. Some might conclude that they are righteous, just as Jesus. But to understand this verse in this way would be to deny the rest of 1 John. We are righteous as Christ is righteous, but it is an imputed righteousness; it is a gift. "God looks at me as though I had never sinned."

Those who have been given this gift of Christ's imputed righteousness reflect His righteousness. Their lives become more Christlike. Because we have been given His righteousness, we now practice righteousness--and as we practice, we get better at it.

Verse 8 reminds us that the one who continues in sin is of the devil. There are two options: We are either of the devil practicing evil, or we are born of God practicing righteousness. Verse 10 tells us that this difference is made manifest--the difference between the Christian and the non-Christian can be clearly seen. This distinction is necessary for church discipline; how can discipline be taken if it is unclear who is Christian and who is not? Also, if we can't know who is a Christian, profession of faith is rendered meaningless.

Christians must ask themselves these questions: Am I different from a child of Satan? Am I dissatisfied with myself when I sin? Do I delight in doing God's will? These are questions we all must ask as we approach the Lord's Table next Sunday.

The Test of Lawlessness: 1 John 2:28-3:10

In this passage, John gives us yet another test to come to a better understanding of our relationship before God, whether we are born of Him or not. If we are lawless, we will fail the test.

If we pass this test, it is dependent on our present condition. Three things are true about Christians: they remain in Jesus (v. 28), they are born of Jesus (v. 29), and they are children of God (3:1-3). Remaining in Jesus reminds us of John 15, where Jesus tells us that He is the vine, and we are the branches. This remaining in Him is a relationship where we desire to know Him more fully, and the result of this is that we have greater confidence in Him. It would be impossible for us to practice righteousness if we were not born of Him. His work is essential, and because of this we are able to practice righteousness. Our relationship as children of God is like that relationship between father and child; it does not mean that we are God. Because we are children of God, we ought not fit in with the world. In fact, the world will not and cannot understand us if we are children of God.

Being in Jesus, then, is contrasted with lawlessness, and lawlessness is living without the law. If we abide in Christ, then we are not lawless. But we all sin, so how can any of us pass this test? Some of the nuances of the verbs are lost in translation, but the emphasis here is on continuing in sin. No true child of God will live in a state of sin. A person cannot be lawless and be a Christian at the same time. A person cannot be a Christian who continues to improve his or her skills in stealing, for example. We will sin, and we may even repeat sins from time to time, but true Christians will never delight in their sin. A true Christian will repent, and as we are told in 1:9, "He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." We should not despair; God will purify us.

Jesus Is the Christ (1 John 2:20-27)

I'm going to continue blogging about the 1 John sermons here for continuity's sake, and this afternoon's continuation of the series was excellent, but our pastor has started preaching through the Canons of Dort, and this morning's sermon on article 5 was nothing short of amazing. If you find yourself wanting to hear a sermon that will challenge your mind and heart, go to the Bethany Website and listen and be blessed.

1 John highlights the truths regarding the salvation of Jesus Christ that must be communicated as basics of the Christian faith. For this reason, it is a good book to turn to as an evangelistic tool or for the instruction of new Christians. The central theme of this particular passage is that Jesus is the Christ, and this declaration would be meaningless without an understanding of the Old Testament. We cannot truly be saved unless we understand that Jesus is the fulfillment of the Old Testament prophecies.

"But you have an anointing from the Holy One, and you know all things" (v.20). The truths that we know have been revealed to us through an anointing. Those who have received this anointing are contrasted with the antichrists of v. 18, the ones who "went out from us" of v. 19. The "you" of v. 20 refers to all of those who are still with us, who have not left. This anointing that we have received results in knowledge (vv. 20b-21). This truth has been imparted to us, and this truth is that Jesus is the Christ.

The truth John has been talking about has been rejected by liars (v.22a), those who say that Jesus is not the Christ. As a Jew himself, John was aware that many Jews were rejecting Jesus but claiming to worship God. This was impossible; there is no separation between Old Testament and New Testament religion and faith. There is no such thing as a Judeo-Christian ethic. John knew of no such distinctions. In v. 23a, John explains that the Son becomes as important, relationally, as the Father. You cannot have one without the other. If you know the Son, you know the Father, and if you know the Father, you know the Son. In v. 23b John talks about acknowledging the Son, and there is a public element to this idea of acknowledgment. The one who knows and loves the truth will acknowledge it. We do this today when we make a public profession of faith or when we come together for public worship.

This truth remains in us ("let that abide in you," v. 24), and results in a unity between a relationship with Christ and knowing the truth. We can't have a relationship with Christ without content.

And clearly with the themes of last weekend's Philadelphia Conference in his mind, our pastor concluded by reminding us of the Reformed understanding of the perspicuity of Scripture--that we ourselves, as individuals, can come to an understanding of the truth. God's people can understand the truth--we need not be Greek and Hebrew scholars to come to an understanding. We ought to be able, with confidence, to say "I believe." The Word of God and the Spirit of God are teaching us, and so we ought to go to His Word with confidence.

Opposing Ways of Life: 1 John 2:15-17

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world--the lust of the flesh, the lust of the eyes, and the pride of life--is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.

If we were to judge this passage by the headlines of this week (the Virginia Tech killings), we probably would have difficulty accepting the truth of verse 17, for it does not seem that the world and the lust of it are passing away. But in this passage, two opposing ways of life are set before us. The way of life and the way of death are contrasted.

The first contrast that John makes is in the opposite motivations behind these ways of life. Both ways are motivated by love, but of different things. The love of the world comes from our nature--it is basic to us. It is a love that everyone has. It is sinful rebellion against God. And those who are not children of God can only love the world. On the other hand, wherever there is a love for God, the love from the Father is there as well. The love of the Father stands in sharp contrast to the love of the world. The love of the Father is the same love that sent His Son, the love that saves and keeps us.

The lust of the flesh, the lust of the eyes, and the pride of life also motivate those who are motivated by the love of the world. Lust is the love of the world. It is a perverted love. It is self-centered and will never satisfy. On the other hand, the love of the Father is a selfless love that satisfies. The lust of the flesh has to do with our desires, which are at enmity with God. Second Peter 2:9ff. describes this type of lust in terms of an animalistic desire that rises from the flesh. Just as an animal gorges itself, given the opportunity, so do those who love the world. The lust of the eyes is described in Genesis 3:5, where the serpent tells Eve that if she eats the forbidden fruit, her eyes will be opened and she will be like God, knowing good and evil. We see evil and we desire it, and this is opposed to Adam and Eve before sin, who had an innocence that didn't think of or desire evil. The pride of life is described in Psalm 10:2, which says that we are filled with arrogance.

It is sobering to realize that Romans 3 is a description of all of us, apart from Christ, and we must not exalt ourselves. All of us have this evil in us, and it is only by grace that we are not given over to it. Interestingly, in one discussion of the VA Tech shooter that our pastor heard this week, a commenter noted that in order for a person to become a mass murderer, he would have to dehumanize his victims and detach himself from them, becoming desensitized. Our pastor observed that one who would favor partial birth abortion (and abortion in general) does just that: he or she dehumanizes the victim, detaches him or herself from the victim and becomes desensitized to the fact that this is the destruction of a human being who (in the case of a partial birth abortion) is very nearly formed to live outside the womb.

These two groups have opposite objects of affection: the world and the Father. And finally, as verse 17 points out, they have opposite ends. Those whose object of love is the world will not stand. All that is of the world will pass away. But the person who loves the Lord and trusts in Him will stand--he or she will abide forever.

The Tests Passed: 1 John 2:12-14

By way of review today, our pastor reminded us what had been happening in 1 John to this point. John was writing to encourage those who were weak in their faith, those seeking assurance of their salvation. John has given his readers a series of tests that must be passed so that they may determine whether they truly know God, and these tests have made a clear distinction between a true and false confession. In this passage in chapter 2, it is as if John takes a break from the testing to address those who have passed all the tests.

He addresses several different groups in the church--little children, young men, and fathers--and commentators are at odds here about whether he is addressing specific groups or whether he is just indicating a spiritual progression. But he is writing to the church, and what he has to say here is for all of us, whether we are little children, young men, or fathers.

He addresses little children in vv. 12 and 13, but he uses two different Greek words for little children in each verse. The expression in v. 12 refers to one who is being nurtured and fed, from the womb through young adulthood. There is no specific age reference in view in v. 13. The comparison in English would be when you might ask someone who is eighty how many children he or she has. Their response, "I have four children," is not an indication of their age--no one would think this person is speaking of toddlers here--but rather the idea of progeny, one who is following another. These little children in 1 John are being discipled; they have been trained in the truth. They know the basic truth that they are forgiven, and they also know that they are loved by the Father. The knowing that is spoken of here is a deep knowing--to know with certainty, without a doubt. In verse 12 we are told that we have been forgiven for His name's sake, and this "His" refers to Jesus Christ. We are forgiven not because of anything we have done but for His name's sake.

The next group addressed is fathers. The fathers have known Him with a certain knowledge from the beginning. This "beginning" is not a time reference, eg., "I have known him since the beginning of this year." "From the beginning" is a description of Christ, the One who is from the beginning. Jesus Christ's nature is emphasized here, who He is. John has already spoken in these terms in John 1:1. There is a repeat of the phrase "you have known Him from the beginning" in v. 14, yet this is a different declaration from the statement in v. 13. This time, the antecedent of the pronoun "Him" is God the Father (cf. Isaiah 41:4; 2 Thessalonians 2:13).

The third group John addresses are young men. He reminds them that they are overcomers, a theme he will revisit in 1 John 5. The child of God does not have to fear Satan overcoming him. We are, by definition, those who have overcome the evil one, and we need not live in fear or dread, as some of those claiming to be Christians fear demon possession or being defeated by Satan. We are strong: the gates of hell shall not prevail against us. The Word of God abides in us, and this means the child of God has an eternal, unbreakable relationship with God the Father and Jesus Christ.

This passage is a description of the test passers, those who have professed their faith and who know Christ as their Savior.