Theology Matters

Baptist Catechism - Lesson 23 - Questions 47, 48, and 49

Lesson 23: Questions  47, 48, and 49 In Lesson 22, we began our introduction to the Law of God. We saw that the duty God requires of man is obedience to His revealed will (Q44), that the rule God first revealed to man for his obedience was the moral law (Q45), and that the moral law is summarily comprehended in the Ten Commandments (Q46). That means we are not approaching the Ten Commandments as a ladder by which sinners climb into justification. We come as people who have already been taught the doctrines of sin, Christ, redemption, effectual calling, justification, adoption, sanctification, perseverance, death, resurrection, and judgment. Now, standing in that doctrinal context, we ask how the Ten Commandments are summarized and how God Himself introduces them. Question 47: What do the Ten Commandments teach? * What is the sum of the ten commandments? * The sum of the ten commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves. The catechism begins its treatment of the Ten Commandments by asking for their “sum”. That is important. Before it walks through each commandment one by one, it teaches us the inner logic of the whole moral law. The Ten Commandments are not a random list of divine rules. They are the moral law summarized, and that moral law is summarized in love: love for God and love for neighbor. But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Matthew 22:34-40, ESV) The first and great commandment is love for God. The second is like it: love for neighbor.  And on these two commandments depend all the Law and the Prophets. That means love is not a replacement for God’s commandments. Love is the heart of God’s commandments. The law shows us what love requires. This matters because modern people often pit love against law. They assume that love is flexible, spontaneous, and sincere, while law is rigid, external, and cold. But Scripture does not give us that opposition.  Biblical love is not lawless emotion. Biblical law is not loveless control.  God’s law teaches us the shape of love, and true love gladly walks according to God’s law. The first table of the law teaches us how to love God. We love Him by having no other gods before Him (1), by worshiping Him as He commands (2), by honoring His Name (3), and by keeping His appointed rhythm of worship and rest (4). The second table of the law teaches us how to love neighbor. We love our neighbor by honoring lawful authority (5), preserving life (6), pursuing chastity (7), respecting property (8), telling the truth (9), and governing our desires (10). So when someone says, “Christianity is about love, not rules”, we should ask, “What kind of love?” If love is detached from God’s revealed will, then love becomes whatever fallen man wants it to mean. It becomes sentiment, preference, permission, or self-expression. But if love is governed by God’s law, then love is holy. It seeks what God says is good. Notice also the totality of love required. We are to love the Lord our God with all our heart, soul, strength, and mind. That leaves nothing outside. God does not ask for a small religious compartment within an otherwise self-governed life. He requires the whole person: affections, desires, thoughts, will, body, energy, decisions, habits, relationships, and worship. This exposes us. If the sum of the law is love for God with all that we are and love for neighbor as ourselves, then who among us can say, “I have kept the law”? We may compare ourselves favorably to other people, but the law does not ask whether we have been more outwardly decent than our neighbor. It asks whether we have loved God perfectly and loved our neighbor rightly. That is why this question must not become sentimental. The summary of the law in love does not make the law easier. In one sense, it makes it much more difficult. God does not require mechanical rule-keeping only. He requires love. He does not merely command the hands, but the heart. He does not merely forbid outward law-breaking. He requires inward love toward God and neighbor. At the same time, this question also protects us from treating the commandments as bare externalism. The law is fulfilled by love. A man may avoid certain outward sins because of pride, fear, reputation, convenience, or self-interest. That is not the obedience God requires. God commands love. Here again we see our need for Christ. Christ alone loved the Lord His God with all His heart, soul, strength, and mind. Christ alone loved His neighbor perfectly. Christ alone fulfilled the law from the heart. And those who are united to Christ are not only justified by His righteousness (i.e., His law-keeping), but also renewed by His Spirit so that we begin to love what God commands. So Question 47 teaches us how to read the whole moral law. The Ten Commandments are not less than commandments, but they are more than bare commands. They are the revealed shape of love: love for God first, and then love for neighbor under God. Question 48: What is their preface? * What is the preface to the ten commandments? * The preface to the ten commandments is in these words; I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage. Question 48 turns from the summary of the Ten Commandments to their preface. That may seem like a small detail, but it is not. God does not begin the Ten Commandments with, “here are My rules.” He begins with Himself: “I am the Lord your God”. He identifies Himself before He commands. And God spoke all these words, saying, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. (Exodus 20:1-2, ESV) This preface teaches us that the commandments come from the covenant Lord and Redeemer. God’s law is not an abstract moral code floating above God. It is the revealed will of the living God Who speaks to His people. The authority of the commandments rests on God’s authority. The first thing God says is, “I am the Lord”. This is Covenant Name language. God is not merely a vague deity, a higher power, or a religious concept. He is the Lord, Yahweh (YHWH), the God Who is, the God Who has spoken, the God Who keeps covenant, the God Who reveals Himself, the God Who rules, saves, and judges. The law comes from Him. That means obedience is personal. We are not obeying an impersonal rulebook. We are obeying the living God. This is one reason sin is so serious. Sin is not merely breaking a principle. It is rebellion against the Lord. To disobey God’s law is to disobey God Himself. Then God says, “your God”. That is covenant relationship. He is not only the Lord in the abstract; He is the Lord Who has taken a people to Himself. He has claimed them. He has bound them to Himself. He has set His Name upon them. The commandments come in the context of covenant. That matters because some people imagine law and relationship are opposites. They think relationship means warmth without command, and law means command without warmth. Scripture does not speak that way. God’s covenant relationship includes commands, and His commands come within covenant relationship. The God Who says “your God” also says “you shall” and “you shall not”. Then God says He brought them “out of the land of Egypt, out of the house of slavery.” Before Sinai, there was redemption. Before the commandments were written on tablets of stone, God had delivered His people from slavery. That order matters enormously. Israel was not given the law so that they might earn deliverance from Egypt. God did not say, “Keep these commandments, and if you do well enough, I will bring you out of bondage.” No, He redeemed them first. Then He commanded them. Redemption came before Sinai obedience. This does not mean Israel was redeemed in exactly the same way we speak of redemption accomplished by Christ in the New Covenant. The Exodus was a historical redemption from Egyptian bondage and a type of the greater redemption to come. But the pattern (type) is still important: God’s commands come to a redeemed people. He saves, then He instructs. He delivers, then He commands. This guards us from legalism. The law is not a ladder out of Egypt. God brought them out. They did not climb out by obedience. But it also guards us from antinomianism. The same God Who redeemed them also commanded them. Grace does not mean, “I brought you out, so now live however you want.” Grace means, “I brought you out; therefore, you belong to Me and must obey Me.” This is exactly why the preface matters for Christian obedience. We must not detach commandment from redemption. If we do, we will either turn them into a system of self-salvation or reject them as if they were hostile to grace. But when we read them in light of redemption, we see them rightly: the redeemed life has a shape. God saves His people and teaches them to walk before Him. The Exodus also reminds us that sin is bondage. Egypt is not only a geographical memory; it becomes a picture (type) of slavery from which God delivers. The Israelites were not brought out so they could invent their own freedom. They were brought out to worship and serve the Lord. Likewise, Christ does not redeem us from sin so that we may become autonomous. He redeems us from slavery to sin so that we may become servants of righteousness.  What is righteousness? The opposite of sin. What is sin? Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. (1 John 3:4, ESV) It follows, then, that the righteousness after which we strive is lawful obedience. So Question 48 teaches us that the Ten Commandments begin with God Himself: the Lord, our God, the Redeemer. The Law comes from the One Who has authority to command and has given grace to redeem. Therefore, the preface prevents us from reading the commandments as cold legalism. They are covenant words from the redeeming Lord. Question 49: What does the preface teach? * What doth the preface to the ten commandments teach us? * The preface to the ten commandments teacheth us that because God is the Lord, and our God and redeemer, therefore we are bound to keep all his commandments. Question 49 explains the theological meaning of the preface. Because God is the Lord, because He is our God, and because He is our Redeemer, therefore we are bound to keep all His commandments. That word “therefore” matters. Obedience is not detached from God’s identity or God’s saving work. It flows from both. FIRST, we are bound to obey because God is the Lord. He is Creator, King, Judge, and Sovereign. He does not need to ask permission to command His creatures. The Lord has absolute authority over everything He has made. His commands are not suggestions. They are binding. This is where modern man often stumbles. He wants a god who advises but does not command, comforts but does not rule, forgives but does not judge. But God is the Lord. We are bound to obey. SECOND, we are bound to obey because He is our God. That brings the matter closer. The commandments are not merely imposed from outside, as though God were an unknown ruler issuing distant decrees. He is our God. For Israel, the preface reminded them that the Lord had taken them to Himself in covenant. For believers in Christ, the point is even richer. The God Who commands us is the God Who has made us His people in Christ. “Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies and from the hand of all who hate us; to show the mercy promised to our fathers and to remember his holy covenant, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days. (Luke 1:68-75, ESV, emphasis added) Zechariah speaks of deliverance in order that God’s people might serve Him without fear, in holiness and righteousness before Him all their days. Notice the purpose of redemption: service, holiness, righteousness. God delivers His people so that they may live before Him. This is deeply important. Redemption is not merely rescue from consequences. It is rescue unto worship and obedience. Christ does not save us so that we can remain devoted to the same sins that enslaved us. He saves us so that we may serve God without fear. That phrase “without fear” matters. Gospel obedience is not servile terror. The believer does not obey in order to make God merciful. God has shown mercy in Christ. The believer obeys as one delivered, forgiven, adopted, and loved. But “without fear” does not mean without reverence, holiness, or seriousness. Zechariah immediately says “in holiness and righteousness”. Freedom from condemnation does not produce freedom from obedience. It produces freedom for obedience. THIRD, we are bound to obey because God is our Redeemer.  Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy.” And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. (1 Peter 1:13-19, ESV) Peter grounds holy conduct in both God’s holiness and Christ’s redemption (by precious blood).  That is exactly the logic of the catechism.  Because God is holy, we must be holy.  Because Christ has redeemed us, we must live with holy conduct. Notice how Peter speaks. He does not say, “You were ransomed, therefore obedience no longer matters.” He says the opposite. You were ransomed from futile ways. You were bought with precious blood. Therefore, be holy in all your conduct as obedient children. This means redemption strengthens the obligation to obey. It does not weaken it. Since God made us, He has authority over us. Since God redeemed us, He has claim upon us twice over. We belong to Him by creation and redemption. The Christian is not less obligated to obey because he is saved by grace. He is more deeply bound, but now gladly, as one who has been bought with blood. This is where we must be careful and pastoral. Some people hear “bound to keep all His commandments” and immediately fear legalism. That is understandable, especially if they have seen God’s law abused. But legalism is not the same as obedience. Legalism uses obedience as the ground of acceptance with God. Gospel obedience rests on acceptance in Christ and responds with love.  It’s also important to note that it’s not legalism if it’s right. It’s not legalism for me to be faithful to my wife. It’s not legalism for me to be honest on my taxes. It’s not legalism for me to honor my Father and Mother. Others hear “grace” and assume that commandment-keeping must be contrary to the gospel. But that is antinomianism. Grace does not make God’s will irrelevant. Grace writes God’s law on the heart and teaches us to walk in His ways. Grace does not destroy obedience; it enables it. Listen to what Jesus says: Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him. (John 14:21, ESV, emphasis added) What commandments would His hearers have heard? The Ten Commandments! So the preface to the Ten Commandments teaches gospel-shaped obedience.  God is the Lord, so He has authority.  God is our God, so obedience is covenantal.  God is our Redeemer, so obedience is grateful.  We obey not as slaves trying to earn release from Egypt/sin, but as those already redeemed. This also means partial obedience is not the goal. The catechism says we are bound to keep “all his commandments”. We do not get to choose our favorite commands and ignore the rest. God’s authority is not selective. His Word does not come to us as a buffet. We are not permitted to obey where obedience is easy and then negotiate where obedience is costly. At the same time, we must remember that our obedience in this life remains imperfect. We are not justified by the quality of our commandment-keeping. Christ is our righteousness.  But imperfect obedience is not the same as indifferent disobedience. The believer’s obedience is real, growing, Spirit-wrought, and grateful, even though it is not yet perfect. Q49 teaches the foundation of Christian duty. God is the Lord, our God, and our Redeemer, so we are bound to keep all His commandments. Authority, covenant, and redemption stand together. Conclusion Questions 47, 48, and 49 prepare us to walk through the Ten Commandments rightly.  47. The sum of the law: Love God with all that we are, and love our neighbor as ourselves.  48. The preface summarized: The God Who commands is the Lord our God, Who brought His people out of bondage.  49. The preface explained: Because God is the Lord, our God, and our Redeemer, we are bound to keep all His commandments. So, let’s take this lesson with us this week in a few ways: FIRST, we should believe differently.  We should stop thinking of law and love as enemies.  The law shows us the shape of love.  Love for God and neighbor is not a vague feeling; it is obedience ordered by God’s revealed will. SECOND, we should read the commandments redemptively.  God does not bring His people to Sinai before bringing them out of Egypt.  Redemption comes first.  The commandments are not a ladder into salvation.  They are covenant instruction for those whom God has delivered. THIRD, we should obey differently.  We do not obey to become justified.  We obey because God is the Lord, because He is our God, and because He has redeemed us.  Our obedience should therefore be humble, grateful, serious, and joyful. So as we move into the commandments themselves, we should come neither as legalists nor as antinomians. We come as redeemed people, trusting Christ’s righteousness, depending on the Spirit’s help, and desiring to love the God Who first loved us.  The Lord has brought us, His people, out of bondage.  Therefore, we are bound to keep all His commandments.

Baptist Catechism - Lesson 22 - Questions 44, 45, and 46

Lesson 22: Questions  44, 45, and 46 In Lesson 21, we considered what happens to the wicked at death and at the day of judgment. We saw that the souls of the wicked are cast into the torments of hell at death, while their bodies lie in their graves until the resurrection and judgment of the great day (Q42). We also saw that, at the day of judgment, the wicked will be raised, sentenced body and soul, and punished forever with the devil and his angels (Q43). Those are heavy truths.  Question 44 is an inflection point in the catechism.   Question 6: What is the Bible about? 17. What things are chiefly contained in the holy scriptures? 1. The holy scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.   Questions 7 through 43 have fleshed out “what man ought to believe concerning God”. Now, with Question 44, we begin the second part of that answer: “what duty God requireth of man.”   Before we begin, I want to say something frankly. Faithful Christians have disagreed about aspects of the Law of God, especially how the moral law relates to the Christian life under the New Covenant. I want to give grace to brothers and sisters who disagree with me, and I am willing to discuss and even debate those questions outside of class. But in class, we do not have time to chase every side trail. Clarifying questions are welcome, especially if you are trying to understand what is being taught. But I do need time to teach the material without turning the class into an extended debate.   Question 44: How then shall we live? 17. What is the duty which God requireth of man? 1. The duty which God requireth of man is, obedience to his revealed will.   This is a simple answer, but it is not shallow. After teaching us about salvation, death, resurrection, judgment, and eternal destiny, the catechism now asks: what does God require of man? The answer is “obedience to His revealed will.” That word duty is important. The catechism does not ask what man finds inspiring, what man prefers, what man feels is meaningful, or what man considers spiritually useful. It asks what duty God requires.  Man is a creature.  God is the Creator.  Man is not autonomous.  He is not self-defining.  He does not get to invent his own moral universe.  God made man, and therefore God has the right to command man.   This is already offensive to the modern mind. We live in a time when many people treat obedience as a threat to authenticity. They assume freedom means self-rule. But Scripture teaches the opposite. True freedom is not freedom from God’s will. True freedom is life ordered under God’s will. When a fish is “free” from water, it is not flourishing. When man is “free” from God, he is not liberated. He is dying. “With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:6-8, ESV) Notice that this passage does not treat obedience as mysterious. God has told man what is good. He has revealed what He requires. Man’s duty is not to speculate upward into the clouds, trying to discover a hidden moral standard. God has spoken. He requires justice, mercy, and humility. That phrase “to walk humbly with your God” is essential.  Biblical obedience is not mere external conformity, though external conformity matters.  It is not simply keeping up appearances, though appearances matter.  It is the life of a creature before the face of God. Humility is built into obedience because obedience begins with the confession that God is God and I am not. And Samuel said, “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams. For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the Lord, he has also rejected you from being king.” (1 Samuel 15:22-23, ESV) This comes after Saul had disobeyed the command of the Lord while trying to preserve a religious-looking excuse. He claimed the spared animals were for sacrifice (i.e., worship). Samuel’s response is devastating. God does not desire religious performance as a substitute for obedience.  “To obey is better than sacrifice.” That matters because sinners are very skilled at religious substitution. We would rather do something impressive than submit to something plain. We would rather offer a grand gesture than obey a clear command. We may prefer dramatic sacrifice, public intensity, emotional display, or theological talk over simple obedience. But God is not fooled.  The duty God requires is obedience to His revealed will. This also helps us understand the role of doctrine. True doctrine never exists to make us clever rebels. Sound theology should make us obedient worshipers. If our doctrine increases our confidence while leaving us careless about obedience, something has gone wrong. Knowledge and obedience are not enemies. The Bible presents true knowledge of God as the root of faithful obedience. Now we must be careful. When the catechism says God requires obedience, it is not saying fallen man can render that obedience in his own strength. It is not saying obedience is the ground of our justification. We have already learned that justification is God’s gracious act of pardoning all our sins and accepting us as righteous in His sight only for the righteousness of Christ imputed to us and received by faith alone. We do not obey in order to become justified. We obey because we are justified. But that does not mean obedience becomes optional. Grace does not cancel duty. Grace restores us to God so that we may begin, however imperfectly, to walk in His ways. Christ did not redeem a people so they might remain lawless. He saves rebels and makes them sons, servants, and worshipers. So Question 44 teaches us a foundational principle: God requires obedience to His revealed will.  Not obedience to human tradition.  Not obedience to personal preference.  Not obedience to cultural fashion.  Not obedience to private impressions that contradict Scripture.  Obedience to His revealed will.  And that means the Christian life must be governed by the Word of God. Question 45: What rule do we obey? 17. What did God at first reveal to man for the rule of his obedience? 1. The rule which God at first revealed to man for his obedience, was the moral law.   Question 45 takes the general principle of Question 44 and applies it more specifically. Since God requires obedience to His revealed will, what did He first reveal to man as the rule of that obedience? The catechism answers: “the moral law.” This is where controversy often increases.  Many Christians hear “law” and immediately think “legalism”.  Others hear “moral law” and assume we are retreating from the gospel, weakening grace, or putting Christians back under Moses in a way that undermines the New Covenant.  We need to slow down. Legalism is a real danger. We should reject it. Legalism treats obedience as the ground of acceptance with God, adds human traditions as though they were divine commands, or uses law without Christ and without grace.  But the moral law itself is not legalism.  God’s commands are not the enemy.  Sin is the enemy.  Self-righteousness is the enemy.  Misusing the law is dangerous; the law itself is holy. For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. (Romans 2:12-16, ESV) Paul teaches that even Gentiles, who did not receive the law in the same covenantal form as Israel, still show “the work of the law” written on their hearts. Their consciences accuse or excuse them. This does not mean fallen man has saving righteousness by nature. He does not. It does mean man remains a moral creature living before God’s moral order. This is why all human beings have some sense of right and wrong, even when that sense is corrupted, suppressed, inconsistent, or misdirected. Men may deny God, but they cannot escape moral reality. They still accuse. They still defend. They still appeal to justice. They still condemn betrayal, cruelty, theft, and dishonesty when those sins are committed against them. Their conscience bears witness that they live under moral obligation. That matters because the moral law is not an arbitrary list God invented at Sinai. The moral law reflects God’s own righteous character and the moral order He built into creation. Man is not a blank canvas morally. God made man in His image, obligated to love, worship, trust, and obey Him. For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. (Romans 10:5, ESV) Paul is contrasting righteousness based on the law with righteousness based on faith. The one who would be justified by law must do the law. That is a crushing word to sinners. The law does not grade on a curve. It does not say, “Try your best and perhaps God will accept you.” If you seek life by law-keeping, the demand is obedience. Perfect, unerring, perpetual obedience.  This is why the law exposes our need for Christ. The moral law tells us what righteousness requires, and then our sin shows us that we have not met that requirement. The law is good; we are not. The problem is not that God’s standard is defective. The problem is that man is guilty and corrupt. So we must hold two truths together:  * FIRST, the moral law remains a true rule of obedience.  * SECOND, the moral law cannot justify sinners.    If we confuse those two truths, we will fall into error.  * If we deny the law as a rule of obedience, we drift toward antinomianism.  * If we use the law as the ground of justification, we drift toward legalism.    The Reformed path is neither lawlessness nor self-righteousness.  It is gospel obedience: justified by Christ alone, and then taught by grace to walk in God’s ways.   This is why the sequence of the catechism matters.  It does not begin with the law (what we do). It begins with God, Scripture, creation, providence, sin, Christ, redemption, effectual calling, justification, adoption, sanctification, perseverance, death, resurrection, and judgment (what we believe).  Only then does it unfold the moral law in detail. That order is pastoral and theological. The law is not being introduced as a ladder into God’s favor. It is being introduced as the revealed rule of obedience for creatures before God, and for redeemed people who now belong to Christ. It is not optional for any human, but true obedience is only possible for redeemed believers. So Question 45 teaches us that God first revealed the moral law as the rule of man’s obedience. That law condemns us when we seek righteousness by it, but it also teaches us what obedience looks like.  For the unbeliever, it exposes guilt.  For the believer, it remains a duty, lived through Christ, by the Spirit, in gratitude, faith, and love. Question 46: Where is the moral law summarized? 17. Where is the moral law summarily comprehended? 1. The moral law is summarily comprehended in the ten commandments.   Question 46 now tells us where the moral law is summarized. The catechism says it is “summarily comprehended in the ten commandments.” That phrase means the Ten Commandments summarize the moral law. They do not exhaust every possible application, but they give the central summary. “At that time the Lord said to me, ‘Cut for yourself two tablets of stone like the first, and come up to me on the mountain and make an ark of wood. And I will write on the tablets the words that were on the first tablets that you broke, and you shall put them in the ark.’ So I made an ark of acacia wood, and cut two tablets of stone like the first, and went up the mountain with the two tablets in my hand. And he wrote on the tablets, in the same writing as before, the Ten Commandments that the Lord had spoken to you on the mountain out of the midst of the fire on the day of the assembly. And the Lord gave them to me. Then I turned and came down from the mountain and put the tablets in the ark that I had made. And there they are, as the Lord commanded me.” (Deuteronomy 10:1-5, ESV) The Ten Commandments were written by the very finger of God on tablets of stone. That alone should make us slow to treat them lightly.  They are not merely Israelite cultural artifacts.  They are not moral suggestions.  They are not an embarrassing older stage of religion that Christians must outgrow.  They are the summary of God’s moral law. Now, we need to say this carefully. The Ten Commandments were given at Sinai within the Mosaic covenant. That historical setting matters. We must not flatten all biblical covenants as though nothing changes from Moses to Christ. The New Covenant is not simply the Mosaic covenant reprinted. Christ has fulfilled the law. The ceremonial and civil aspects of Israel’s covenant life are not binding on the church in the same way they were binding on national Israel. The catechism is not saying the Mosaic Law remains over the Christian as a covenant. I do not believe the Mosaic Law remains over the Christian as a covenant. It is saying the moral law is summarized in the Ten Commandments. That is an important distinction. The moral law did not begin at Sinai. Sinai gave a covenantal publication of the moral law, written by the finger of God, summarized in ten words. But the moral law itself is rooted in God’s character and creation order. And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself.” The young man said to him, “All these I have kept. What do I still lack?” Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” When the young man heard this he went away sorrowful, for he had great possessions. (Matthew 19:16-22, ESV) Jesus points the rich young man to commandments from the Decalogue: murder, adultery, theft, false witness, honoring father and mother, and loving neighbor. Jesus does not treat the commandments as morally irrelevant. He uses them to expose the man’s understanding of goodness, obedience, and his own heart. In context, the man was claiming perfect righteousness for the second table of the Law, those commandments that govern relationships between man and man. He was wrong about this, so Jesus then goes back to the first table and exposes how this man’s wealth is a god competing with God, violating the First Commandment.  This is one use of the law: it exposes sin. The rich young man thought he had kept these commands. But when Christ pressed him, his idolatry was revealed. He loved his possessions. The law did not save him. It exposed him. That should teach us how to study the Ten Commandments. We must not study them superficially.  “You shall not murder” does not merely forbid the physical act of murder while permitting hatred.  “You shall not commit adultery” does not merely forbid the outward act while permitting lust.  “You shall not steal” does not merely forbid robbery while permitting greed and exploitation.  The commandments reach the heart. Jesus shows this in Matthew 5. (We’ll unpack these later.) At the same time, we should not study the commandments only as instruments of condemnation. For the believer, the law also teaches the shape of love. Jesus says the whole law hangs on love for God and love for neighbor. That does not make the commandments disappear. It shows their inner logic.  The first table teaches love for God. The second table teaches love for neighbor. This is why we should not pit love against law. Biblical love is not lawless sentiment. If I say I love God while worshiping idols, taking His Name in vain, and refusing His appointed worship, I am lying. If I say I love my neighbor while dishonoring authority, hating, lusting, stealing, lying, and coveting, I am lying. Love fulfills the law because love gladly seeks the good that God commands. Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. (1 John 3:4, ESV; emphasis added) Here, John makes the explicit point that “sin is lawlessness.” Do you wish to avoid sin? The Law, even the Mosaic Law, especially the Ten Commandments, shows us the pattern for lawful obedience. So as we begin this section, we need the right posture.  We do not come to the Ten Commandments trying to earn justification. Christ is our righteousness. We do not come as autonomous critics sitting over God’s law. God is our Lord.  We do not come as legalists looking for ways to feel superior. We are sinners saved by grace.  We do not come as antinomians looking for loopholes. We are children learning our Father’s will. Conclusion Questions 44, 45, and 46 bring us into a new major section of the catechism. We have considered salvation in Christ, the benefits believers receive, the destiny of believers, and the destiny of the wicked. Now we begin to consider the duty God requires of man.   FIRST, we should believe differently.  We should stop thinking of obedience as a threat to grace.  Biblical obedience is not the enemy of the gospel.  Self-righteousness is the enemy.  Legalism is the enemy.  Lawlessness is the enemy.  Obedience to God’s revealed will is our duty and the grateful calling of every redeemed child.   SECOND, we should understand the law rightly.  The moral law reveals God’s righteous standard.  It exposes our sin.  It shows our need for Christ.  For the believer, it serves as a rule of grateful obedience.  We are not justified by law-keeping.  We are justified by Christ alone.  But the Christ Who justifies us also teaches us to walk in His ways.   THIRD, we should come to the Ten Commandments humbly.  We should not come eager to argue, looking for loopholes, or trying to soften God’s commands.  We should come ready to listen.  We should come as people who: * know our weakness * trust Christ’s righteousness * depend on the Spirit’s help * desire to please our Father   So as we enter this section on the moral law, let us remember the catechism’s order.    Grace has come first.  Christ has come first.  Justification, adoption, sanctification, perseverance, and resurrection hope have come first.    Now, standing in that grace, we ask: “Lord, what do You require of us?”    And the answer begins here:  * obedience to His revealed will * according to the moral law * summarily comprehended in the Ten Commandments

Baptist Catechism - Lesson 21 - Questions 42 and 43

Lesson 21: Questions  42 and 43 Last week’s lesson was heavy because Questions 39, 40, and 41 dealt with significant issues in the life of the believer: the benefits we receive now, what happens to believers at death, and what believers receive at the resurrection. This week’s lesson is also heavy, but in a different way. Questions 42 and 43 turn from the destiny of believers to the destiny of the wicked. We are dealing with death, hell, resurrection, judgment, and eternal punishment, so we must speak carefully, humbly, and biblically. Question 42: What happens to the wicked at death? * But what shall be done to the wicked at their death? * The souls of the wicked shall, at their death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day.   Question 42 is deliberately parallel to Question 40. In Question 40, the catechism told us that at death the souls of believers are made perfect in holiness and immediately pass into glory, while their bodies rest in the grave till the resurrection. Now we are told what happens to the wicked at death. The contrast is sobering. The believer’s soul passes immediately into glory. The wicked person’s soul is cast into the torments of hell. That is not easy to say. It should not be easy to say. Christians must never speak of hell with cruelty, levity, or fleshly satisfaction. But we also must not speak more softly than Scripture speaks. The catechism is not inventing a doctrine to frighten people. It is summarizing the Bible’s own teaching.   FIRST, the catechism teaches that death does not bring unconscious nothingness for the wicked. Jesus teaches this in the account of the rich man and Lazarus: “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ (Luke 16:19-24, ESV) Now, there are debates about how to classify Luke 16. Some call it a parable; others see it as an account using real persons. But either way, the teaching is plain enough for our purposes. The rich man dies and is in torment. He is conscious. He is aware. He desires relief. Death has not brought peace, repentance, or communion with God. It has brought him into misery. That should sober us. Many people imagine death as a universal soft landing. They assume that when life ends, accountability fades and everyone enters peace. Scripture does not teach that. For the believer, to be away from the body is to be at home with the Lord. For the wicked, death brings the soul into torment.   SECOND, the catechism says that the bodies of the wicked “lie in their graves, till the resurrection and judgment of the great day”. In other words, the wicked are not finished with judgment at death. Their souls are in torment, and their bodies remain in the grave until the final resurrection and judgment. Like sheep they are appointed for Sheol; death shall be their shepherd, and the upright shall rule over them in the morning. Their form shall be consumed in Sheol, with no place to dwell. (Psalm 49:14, ESV) The wicked may follow many guides in this life: pride, ambition, pleasure, money, reputation, false religion, self-rule. But if they die outside of Christ, death becomes their shepherd. And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” (Acts 1:24-25, ESV) That phrase, “to go to his own place”, is sobering. Judas did not simply vanish into nothingness. He did not pass into peace. Having turned aside from his apostleship and betrayed the Lord, he went to the place fitting for one who died outside of repentance. The verse does not tell us every detail about the intermediate state, but it does teach that death does not erase accountability. The wicked dead are not simply gone. They remain before God, awaiting the resurrection and judgment of the great day.   THIRD, Question 42 reminds us that God’s judgment is not theoretical. Jude gives several historical examples of divine judgment.  Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day—just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. (Jude 5-7, ESV) These examples teach us that God’s patience is not permission. God may delay judgment, but He does not forget sin. Sodom and Gomorrah are not merely ancient moral warnings; they are examples of divine judgment. They show that unbelief and rebellion end in destruction and fire. For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. (1 Peter 3:18-20, ESV) We do not need to settle every question about that passage here. Good interpreters have debated the details. But the catechism is drawing on a broader biblical pattern: Scripture can speak of departed spirits as imprisoned, awaiting the fullness of divine judgment. The wicked dead are not simply gone. They are not dissolved into the universe. They remain accountable before God. Question 40 teaches the intermediate state of the righteous (those united to Christ). Question 42 teaches the intermediate state of the wicked. At death, their souls are cast into torment. Their bodies lie in the grave. And, like believers, both body and soul await the resurrection and judgment of the great day, though with very, very different outcomes. This should shape the way we think about death and evangelism. If these things are true, then death is not a small matter. And if Christ is the only Redeemer, then refusing Christ is not a small matter. We do not warn people because we are harsh. We warn because Scripture warns. We plead because Christ is merciful. We preach because there is salvation in no other Name. And we must remember this personally. It is possible to talk about hell as though it were merely a doctrine “out there”. But Scripture presses it upon the conscience. The question is not only, “What happens to the wicked?” The question is also, “Am I in Christ?” The only safe refuge from the judgment of God is the Lord Jesus Christ. Question 43: What happens to the wicked on judgment day? * What shall be done to the wicked, at the day of judgment? * At the day of judgment the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.   Question 43 moves from what happens to the wicked at death to what happens at the day of judgment. Again, notice the parallel with Question 41. Believers are raised in glory, openly acknowledged and acquitted, and made perfectly blessed in the full enjoyment of God forever. The wicked are also raised, but not unto glory. They are raised unto judgment. “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:25-29, ESV) There is one resurrection event in view, but two destinies.  1. Those who are united to Christ are raised to life.  2. Those who remain in rebellion are raised to judgment.  That means the Christian doctrine of resurrection is not automatically good news for everyone. Resurrection is glorious news for those in Christ. It is terrifying news for those outside of Christ. The catechism is careful to say that “the bodies of the wicked” are raised out of their graves.    Believers are saved body and soul. The wicked are judged body and soul.    Human beings are not souls merely trapped in disposable bodies. God created man body and soul. Sin has corrupted the whole person. Judgment comes upon the whole person. The same body that served sin will be raised to stand before God. Then the catechism says that the wicked “shall be sentenced, together with their souls”. Judgment is not arbitrary. God does not rage irrationally. He sentences. He judges according to truth. He brings every work into judgment. The final judgment is not chaos; it is the public administration of divine justice. “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.” (Matthew 25:41-46, ESV) Question 43 clearly enunciates the doctrine commonly called eternal conscious torment (ECT).   It is not temporary correction.  It is not purgatory.  It is not mere nonexistence.  It is punishment “for ever”, as the catechism says.   This has recently become a hot-button issue again. In recent months, Kirk Cameron publicly questioned the traditional doctrine of eternal conscious torment and has expressed sympathy for annihilationism or conditional immortality, which holds that the wicked are ultimately destroyed rather than punished consciously forever. That discussion stirred significant debate among evangelicals, including responses from those defending eternal conscious torment (ECT) as the historic and biblical view.   We should not treat that debate as unimportant. We should also not treat it as though the church is free to choose the view that feels most emotionally manageable.    The question is not first, “Which doctrine do I find easiest?”  The question is, “What has God said?”   And this is where we must be honest. We do not take joy in the thought of hell. We should not relish the suffering of the wicked. There is something deeply wrong with the heart that talks about eternal punishment with a smirk. God Himself says He has no pleasure in the death of the wicked, but calls the wicked to turn and live:  Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel? (Ezekiel 33:11, ESV) And yet, in a qualified way, we do rejoice in this doctrine, not because we enjoy misery, but because we love justice. Eternal punishment means that God’s justice finally triumphs over sin.  Every evil hidden in the dark is brought into the light.  Every rebellion against God is answered.  Every oppression, blasphemy, cruelty, and impenitent sin is judged by the righteous King. This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. (2 Thessalonians 1:5-10, ESV) That is weighty language: vengeance, punishment, destruction, exclusion from the presence of the Lord, and the glory of His might. We should not try to sand off the edges. Scripture speaks this way because sin against God is more serious than we naturally imagine. This is one of the hardest lessons for modern people to receive. We tend to measure guilt by our own feelings, not by the holiness of God. We assume that finite creatures cannot deserve everlasting punishment. But that assumes sin is measured mainly by the duration of the act rather than the glory of the One sinned against. Sin against the infinite, holy, eternal God is not a small thing. Still, we must be careful. The doctrine of eternal conscious torment is not a license for speculation beyond Scripture. We do not need to describe hell in grotesque detail beyond what God has revealed. The catechism itself is restrained. It says “unspeakable torments”. That is enough. In these realities, we must faithfully say what God has said and teach what the Scriptures teach: no more, no less. So Question 43 teaches several things. The wicked will be: * Raised bodily * Judged publicly * Sentenced justly * Punished eternally   This should humble us. No Christian believes this because he is morally superior to the wicked. By nature, we also were children of wrath. If we are saved, it is not because we were wiser, softer, or more deserving. It is because God had mercy. The doctrine of hell should never produce pride. It should produce worship, trembling, evangelistic urgency, and deep gratitude for Christ. Conclusion Questions 42 and 43 are heavy, but they are necessary. The catechism has shown us the destiny of believers in life, death, resurrection, and glory. Now it shows us the destiny of the wicked in death, resurrection, judgment, and eternal punishment. At death, the souls of the wicked are cast into torment, while their bodies lie in the grave until the resurrection and judgment of the great day. At the day of judgment, their bodies are raised, reunited with their souls, and sentenced to unspeakable torments with the devil and his angels forever.   * FIRST, we should believe differently. We should stop thinking of death as a harmless transition for all people. For those outside of Christ, death is not peace. It is entrance into judgment. We should also stop thinking of hell as an embarrassing doctrine to hide. We teach it because Scripture teaches it. We affirm it because God affirms it. * SECOND, we should live differently. We should plead with sinners, pray for the lost, warn without cruelty, and speak of Christ with urgency. Hell is real, judgment is coming, and Christ is merciful. The same Bible that teaches eternal punishment also proclaims a mighty Savior.   So let this lesson make us sober, not harsh; urgent, not manipulative; humble, not proud.  We were not saved because we deserved rescue.  We were saved because of Christ, Who bore judgment for His people.  Therefore, let us flee to Him, cling to Him, and proclaim Him. And let us worship the God Whose mercy is deep and Whose justice is perfect.

Baptist Catechism - Lesson 20 - Questions 39, 40, and 41

Lesson 20: Questions  39, 40, and 41 In our last lesson we considered the saving benefits given to believers, who partake of justification, adoption, sanctification, and the benefits of salvation (Q35). We then considered justification as God’s gracious pardon in Christ (Q36), adoption as His receiving us as sons (Q37), and sanctification as His work of renewing us after His image (Q38). Now the catechism asks what flows from these blessings in this life, at death, and at the resurrection. Question 39: What benefits do we get now? 17. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? 1. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.   This question gathers up the fruit of justification, adoption, and sanctification, listing 5 benefits:  1. Assurance of God’s love 2. Peace of conscience 3. Joy in the Holy Spirit 4. Increase of grace 5. Perseverance therein to the end   FIRST, believers receive “assurance of God’s love”. Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. (Romans 5:1-5, ESV) That passage ties assurance to justification. Assurance is not optimism, temperament, or vague religious confidence. It rests on Christ’s finished work, received by faith, and applied by the Spirit. Our feelings rise and fall, but Christ does not. If you are justified in Him, God’s love is not a fragile possibility, but a covenant reality.   SECOND, believers receive “peace of conscience”. Since God has pardoned (justification) and accepted (adoption) us in Christ, conscience may still convict us, but it cannot condemn those whom God has justified. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. (Romans 5:17, ESV) We have peace with God through justification (Romans 5:1). Therefore, peace of conscience comes because righteousness has been given as a gift. It does not come from pretending sin is small. It comes from seeing that Christ is sufficient. Tender consciences may ask, “How can I have peace when I still see so much sin in me?” The answer is not, “Look less seriously at sin”, but, “Look more steadily at Christ”. Peace comes from seeing that Christ has satisfied divine justice and that His righteousness is counted to the believer.THIRD, believers receive “joy in the Holy Spirit”. As cited above, Romans 5:5 says that “God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” Christian joy is not mere cheerfulness. It is the Spirit-given delight of knowing God’s love in Christ, even amid sorrow and suffering, because suffering is no longer under wrath, but under the Father’s wise government. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:15-17, ESV) The Holy Spirit teaches the adopted to approach God as children received in the Son.   FOURTH, believers receive “increase of grace”. Proverbs 4:18 says, “But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day.” Sanctification is not instant perfection, but neither is it stagnation. Grace grows. This guards us from both perfectionism and defeatism. We should not expect sinless maturity in this life, but neither should we expect no real progress. The Christian life is renewal, more and more, after the image of God. So we should ask: * Am I growing? * Do I repent when confronted by my sin? * Am I quicker to forgive when sinned against? * Do I watch against sin in my life? * Am I seeking conformity to Christ?    Growth may be slow, but it is real.    FIFTH, believers receive “perseverance therein to the end”.  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. (1 John 5:13, ESV) Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. (1 Peter 1:3-5, ESV) And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (Philippians 1:6, ESV) Notice both sides. The inheritance is kept for us, and we are guarded by God’s power through faith. God began a good work in us when He saved us — through our effectual calling, justification, and adoption — and will faithfully and diligently complete that work through sanctification unto glorification (more on that in the next question). Believers persevere because God preserves. Warnings, discipline, preaching, prayer, and fellowship are real means, but our final safety rests on God’s power, not ours. Question 40: What benefits do we get at death? 17. What benefits do believers receive from Christ at their death? 1. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies being still united to Christ, do rest in their graves till the resurrection.   This question matters because every one of us will face death unless the Lord returns first. We will bury people we love and others may one day bury us. So the catechism does not pretend death is harmless. Death entered through sin. Death tears soul from body. Death brings grief. Scripture calls death an enemy. But for the believer, death is a conquered enemy.   FIRST, “the souls of believers are at their death made perfect in holiness”.  But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. (Hebrews 12:22-24, ESV) That phrase, “the spirits of the righteous made perfect”, is what the catechism has in view. At death, the believer’s soul is “made perfect in holiness”. Sanctification is completed with respect to the soul. No more indwelling sin, unbelief, pride, disordered desires, or coldness toward God.   SECOND, believers “do immediately pass into glory”.  For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. (2 Corinthians 5:1-8, ESV) That is immediate comfort. To be away from the body is to be at home with the Lord. There is no soul-sleep here. There is no purgatory. There is no uncertain waiting room of purification. Christ has purified His people by His blood, and at death their souls immediately pass into glory. For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. (Philippians 1:21-23, ESV) Paul says that to die is gain because death brings the believer to Christ. He does not describe death as nothingness for a while. He says that to depart and be with Christ is far better. The believer’s hope at death is not vague spirituality. It is personal communion with Christ. Luke 23:43 gives the same comfort. Jesus tells the repentant thief, “Truly, I say to you, today you will be with me in paradise.” Not eventually. Not after purgatorial cleansing. Today, and with Christ Himself. This is why I have said that — for the Christian — death can be a friend. The Scriptures identify death as an enemy and death IS an enemy, the last enemy, and a defeated enemy, but under God’s sovereign hand, death brings the believer into the presence of God. Therefore, our enemy death also serves us.THIRD, believers’ bodies “do rest in the grave till the resurrection.” This is wonderfully careful. The soul immediately passes into glory, but the body is not abandoned. But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. (1 Thessalonians 4:13-14, ESV) Paul calls dead believers “those who have fallen asleep”, not because their souls are unconscious, but because their bodies rest in hope. Isaiah 57:1-2 says that “the righteous man is taken away from calamity; he enters into peace; they rest in their beds who walk in their uprightness.” The grave is bodily rest, not punishment, for the believer. For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another. My heart faints within me! (Job 19:25-27, ESV) Job expects personal, embodied vindication before God. The grave will not have the last word. Question 41: What benefits do we get at the resurrection? 17. What benefits do believers receive from Christ at the resurrection? 1. At the resurrection believers, being raised up in glory, shall be openly acknowledged, and acquitted in the day of judgment, and made perfectly blessed, both in soul and body, in the full enjoyment of God to all eternity.   Question 40 brings us to death; Question 41 beyond death to resurrection. The Christian hope is not finally escape from the body. Christ made us, redeemed us, and will glorify us body and soul.   FIRST, believers will be “raised up in glory”.  So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. (1 Corinthians 15:42-44, ESV) This does not mean we receive a different body. Paul’s language of sowing and raising preserves continuity: the same body is raised, but transformed, glorified, and conformed to Christ’s. Christianity is not embarrassed by the body. The body is created by Christ, assumed by Christ, redeemed by Christ, indwelled by the Spirit, and destined for resurrection.   SECOND, believers “shall be openly acknowledged, and acquitted in the day of judgment”.  So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven. (Matthew 10:32-33, ESV) His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here, I have made two talents more.’ His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ (Matthew 25:21-23, ESV, emphasis added) Believers may be despised in this life. They may be mocked, persecuted, forgotten, or treated as insignificant. Most saints live quiet lives that never receive public honor. But at the resurrection and judgment, Christ will openly acknowledge His people. He will not be ashamed of them. The catechism also says believers will be “acquitted in the day of judgment”. This does not mean we are justified for the first time at the last day. The justification already possessed in Christ will be publicly manifested and vindicated before all. That should give sobriety, but not terror. The One Who judges is the One Who died, rose, and intercedes for us. The last day will not reverse the gospel for believers. It will reveal it.   THIRD, believers will be “made perfectly blessed, both in soul and body, in the full enjoyment of God”. This is the summit: not a return to ordinary earthly life, but perfect communion with God, body and soul united and glorified to live in the very presence of our God. 1 John 3:2 says that “when he appears we shall be like him, because we shall see him as he is.” There is the blessed hope: likeness to Christ and sight of Christ. We shall see Him as He is. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. (1 Corinthians 13:12, ESV) The present Christian life is real, but partial. We truly know God, but not yet as we will. We truly love Christ, but not yet as we will. The resurrection brings the fullness.   FOURTH, this blessedness is “to all eternity”.  For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words. (1 Thessalonians 4:16-18, ESV) That is the final comfort: “we will always be with the Lord.”  No more death, separation, sin, curse, weak bodies, dim sight, or interrupted communion.  The great blessing is God Himself. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” (Revelation 21:3, ESV) Conclusion Questions 39, 40, and 41 give us a beautiful progression: what believers receive in this life, at death, and at the resurrection. In this life, grace bears fruit in assurance, peace, joy, growth, and perseverance. At death, the soul is made perfect in holiness and immediately passes into glory, while the body rests in the grave, still united to Christ. At the resurrection, believers are raised in glory, openly acknowledged and acquitted, and made perfectly blessed in the full enjoyment of God forever. So take this lesson with you this week in two ways: * FIRST, we should believe differently. We should stop thinking of salvation as a thin future hope and see it as Christ’s full provision for life, death, judgment, and eternity. Christ does not merely forgive and then leave us anxious, unchanged, or insecure. He gives assurance now, receives us at death, and raises us to glory at the resurrection. * SECOND, we should live differently. We should pursue assurance by looking to Christ, fight sin as those who expect increase of grace, face death without pretending it is harmless, and comfort one another with resurrection hope. We can face life, death, judgment, and eternity because Christ is sufficient for all of it.

Baptist Catechism - Lesson 19 - Questions 35, 36, 37, and 38

Lesson 19: Questions  35, 36, 37, and 38 In our last lesson we considered how the Holy Spirit applies the redemption purchased by Christ. We saw that we are made partakers of Christ’s redemption by the effectual application of it to us by His Holy Spirit (Q32), that the Spirit applies redemption by working faith in us and uniting us to Christ in our effectual calling (Q33), and that effectual calling is the Spirit’s work of convincing, enlightening, renewing, persuading, and enabling sinners to embrace Christ freely offered in the gospel (Q34). Now we look at what benefits belong to those who have been effectually called. Question 35: What benefits belong to believers? 17. What benefits do they that are effectually called partake of in this life? 1. They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.   This question is a doorway into the riches of salvation. Once the Spirit has effectually called us, worked faith in us, and united us to Christ, we receive justification, adoption, sanctification, and the benefits that accompany or flow from them. Notice the phrase “in this life”. The catechism will later speak of the benefits believers receive at death and at the resurrection, but here it teaches that salvation is not only future. We are not yet glorified, but already, in Christ, we are justified, adopted, and sanctified. Romans 8:29-30 gives us the golden chain of God’s saving purpose:  For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Paul does not treat predestination, calling, justification, and glorification as uncertain possibilities. Those whom God predestines, He effectually calls. Those whom He calls, He justifies. The call reaches its saving end because it is the call of God’s grace and power. Ephesians 1:5 says that God “predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will”. Adoption is not an afterthought. It belongs to God’s eternal purpose in Christ. God did not merely intend to pardon criminals while keeping them at a distance. He purposed to receive pardoned sinners as sons. Then 1 Corinthians 1:30 gathers the whole matter into Christ Himself: “And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption”. Every saving benefit comes to us in Christ. We do not receive justification over here, adoption over there, and sanctification somewhere else, as isolated gifts detached from the Savior. We receive Christ, and in Christ we receive all His benefits. That is why Question 35 belongs immediately after effectual calling, in which the Spirit unites us to Christ, in Whom we partake of what belongs to Him as our Mediator: righteousness in justification, sonship in adoption, and renewal in sanctification. The benefits flow from union with Christ and only from union with Christ. This should keep us from shrinking salvation. Salvation is not only forgiveness, nor only moral transformation, nor only a changed identity. The catechism is more balanced and more biblical: the effectually called receive justification, adoption, sanctification, and all accompanying blessings. So Question 35 gives us the map. The next questions begin to unfold the territory. What is justification? What is adoption? What is sanctification? We need all three. Guilty sinners need pardon and righteousness. Orphans need to be received as sons. Corrupt sinners need to be renewed in holiness. Christ gives to His people the whole salvation that they need.Question 36: What is justification? 17. What is justification? 1. Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.   Justification is one of the central doctrines of the Christian faith. If we misunderstand justification, we will misunderstand the gospel. The catechism defines it carefully. It is “an act of God’s free grace”. That means justification is not a process by which we slowly become acceptable to God. It is God’s act as Judge, declaring the sinner righteous in His sight on account of Christ. …for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. (Romans 3:23-25, ESV) Justification is free to us, but it is not cheap. It is by grace as a gift, but it comes through redemption in Christ Jesus and through His propitiating blood. God justifies sinners without compromising His justice, because Christ has satisfied divine justice. The catechism says that in justification God “pardoneth all our sins”. Romans 4:6-8 says,  just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” Justification includes real pardon. The believer’s sins are not ignored, minimized, or excused. They are forgiven because Christ bore them. But justification is more than pardon. The catechism also says God “accepteth us as righteous in his sight”. That matters because forgiveness alone would not answer the whole problem. We do not merely need our sins removed. We need a righteous standing before God.  All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:18-21, ESV) So in justification, our sins are not counted against us, and Christ’s righteousness is counted to us. That is why the catechism says this happens “only for the righteousness of Christ imputed to us”. Romans 5:17-19 contrasts Adam and Christ.  For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. The catechism’s word “imputed” is essential. It means counted or reckoned. Justification is not God pretending we are righteous, nor waiting until we become righteous enough in ourselves. It is God counting Christ’s righteousness to us, crediting His representative obedience to believers.Finally, the catechism says this righteousness is “received by faith alone”.  …yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Galatians 2:16, ESV) Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Philippians 3:8-11, ESV, emphasis added) Faith does not earn justification. Faith receives Christ. It is an empty hand, not a price paid. The ground of justification is Christ’s righteousness. The instrument is faith alone. This should humble and steady us. If you are justified, you are not more justified on your best day and less justified on your worst day. Your standing rests on Christ, not on the shifting quality of your obedience. That does not make obedience unimportant. It makes obedience grateful rather than desperate. The justified sinner obeys not to create peace with God, but because peace has already been made through Christ. Question 37: What is adoption? 17. What is adoption? 1. Adoption is an act of God’s free grace, whereby we are received into the number and have a right to all the privileges of the sons of God.   If justification brings us into the courtroom, adoption brings us into the household. God not only pardons and accepts us as righteous in Christ; He receives us as children. Adoption, like justification, is “an act of God’s free grace”. It is not earned by our worthiness, but granted freely in Christ. 1 John 3:1 says, “See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.” John does not present adoption as a small thing. He calls us to behold it. “See what kind of love”. That is the language of wonder. The holy God does not merely acquit guilty sinners. He calls them His children. The catechism says that in adoption we are “received into the number” of the sons of God. Adoption brings us into a family, not a private spiritual arrangement between isolated individuals and God. We belong with all those who call upon the same Father through the same Son by the same Spirit. John 1:12 says, “But to all who did receive him, who believed in his name, he gave the right to become children of God”. This right does not come by nature. We are not children of God simply because we are creatures. We become children of God by grace, through receiving Christ and believing in His name. Adoption is a privilege given in union with the Son. Romans 8:14-17 opens this further.  For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Adoption changes how we approach God. We do not come as slaves terrified of rejection, but as children taught by the Spirit to cry, “Abba! Father!” The catechism also says we have “a right to all the privileges of the sons of God”. Romans 8:17 says,  “and if children, then heirs—heirs of God and fellow heirs with Christ”. That is almost too much to take in. The adopted are heirs. We share, by grace, in the inheritance of Christ. Not because we are naturally worthy, but because God has united us to His Son and received us in Him. This doctrine has deep pastoral sweetness. Many Christians know how to think of God as Judge, and it is right that we do. But believers must also learn to think of God as Father. Not indulgent, not soft toward sin, not like fallen earthly fathers, but holy, loving, wise, and faithful. Adoption means you are not merely tolerated in the house. You are received. This should also shape how we live. If God is our Father, then we should not live like spiritual orphans. We should not be driven by fear, envy, or the need to prove ourselves. We should live as children: trusting the Father’s care, receiving the Father’s discipline, bearing the family likeness (this is sanctification; see the next question), and loving the brothers and sisters He has given us. Question 38: What is sanctification? 17. What is sanctification? 1. Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.   Sanctification is closely related to justification and adoption, but it must be distinguished from them. Justification and adoption are acts of God’s free grace; sanctification is “the work of God’s free grace”. In justification, God declares us righteous in Christ. In adoption, God receives us as sons through Christ. In sanctification, God progressively renews us in holiness according to Christ’s image. In 2 Thessalonians 2:13, Paul says, “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.” Sanctification is not optional. It belongs to salvation. The same Spirit Who calls us and unites us to Christ also sanctifies us. Grace changes the sinner. The catechism says sanctification renews us “in the whole man after the image of God”. Ephesians 4:23-24 says we are “to be renewed in the spirit of [our] minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.” Sanctification is not superficial behavior management. It reaches the whole person: mind, will, affections, speech, habits, desires, physical body, and conduct. This renewal is “after the likeness of God”. Sin ruins us; grace restores us. The goal of sanctification is not mere respectability, discipline, or religious appearance, but likeness to God in true righteousness and holiness. God is making His children resemble their Father. The catechism then says we are enabled “more and more to die unto sin, and live unto righteousness”. Romans 6:4 says, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” Union with Christ means union with His death and resurrection. His people are brought into a new life. Romans 6:6 adds, “We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.” Sin is no longer our master. Believers still battle sin, even painfully, but they are no longer its slaves. Christ has broken sin’s reigning power. Romans 8:1 says, “There is therefore now no condemnation for those who are in Christ Jesus.” That verse is precious in relation to sanctification. The fight against sin does not begin under condemnation. It begins in Christ, free from condemnation. We do not pursue holiness in order to become justified. We pursue holiness because we are justified, adopted, and united to Christ. This protects us from two errors.  First, we must not confuse sanctification with justification. We grow in holiness, but it is not the ground of our acceptance with God. Christ is.  Second, we must not separate sanctification from justification. God sanctifies whom He justifies. Grace pardons and renews. Again, God makes His children resemble Him. The phrase “more and more” is also pastorally wise. Sanctification is real, but ordinarily progressive. Christians should expect growth, not instant perfection. We should not excuse sin, but neither should we despair because the battle continues. The same God Who pardoned and received us also renews us after His image and enables us to fight sin and walk in new obedience. Conclusion Questions 35 through 38 show us the richness of the salvation given to those who are effectually called. The Spirit does not unite us to Christ and leave us empty-handed.  * Question 35 teaches that in this life, believers partake of justification, adoption, sanctification, and the benefits that accompany or flow from them. * Question 36 teaches that in justification God pardons all our sins and accepts us as righteous in His sight, only for the righteousness of Christ imputed to us and received by faith alone.  * Question 37 teaches that in adoption God receives us into the number and gives us a right to all the privileges of His children.  * Question 38 teaches that in sanctification God renews us in the whole man after His image and enables us more and more to die unto sin and live unto righteousness.  Taken together, these benefits answer our need beautifully. As guilty sinners, we need justification. As alienated orphans, we need adoption. As corrupted sinners, we need sanctification. Christ supplies all three. There is no deficiency in His salvation.   So take this lesson with you this week in two ways.   * FIRST, let it shape what you believe. If you are in Christ, God has: * Justified you, accepting you as righteous * Adopted you as His child * Begun the work of sanctification to renew you in holiness.    Do not reduce salvation to one benefit only.  Receive the fullness of what God gives in Christ.   * SECOND, let that corrected belief change what you do.  * In guilt, rest in justification.  * In fear, remember your adoption.  * In the fight against sin, depend on sanctifying grace.    Do not obey in order to become accepted.  Obey because in Christ you already are accepted, loved, and being renewed.   You are justified in Christ.  You are adopted through Christ.  You are being sanctified by the Spirit of Christ.    And all of it is God’s free grace.