Chapter 4
Salvation Applied: Living Our Profession
This chapter will amplify the doctrine of sanctification, which we have already discussed in chapter 3 (pp. 29, 30). We will explore the importance of sanctification and the standard of sanctification, which is the law of God, in order to help us better live the Christian life. What does it mean to live as a Christian in a fallen world? How do I know what attitudes, speech and behavior please God? We will also look at the means and motivation for sanctification, because without this the law is simply a condemning standard. Christ and the power of His Spirit are central to the doctrine of sanctification.
The Mandate of Sanctification
Shorter Catechism Q.#39 What is the duty which God requireth of man? A. The duty which God requireth of man, is obedience to his revealed will. As we have seen in the ordo salutis sanctification is inseparable from all the rest of God's work of salvation for and in us. It is especially connected with justification and the forgiveness of our sins. In the Bible there is no justification without the subsequent fruit of sanctification. "Cheap grace" and "easy believism" have no place in a true profession. The doctrine of the so-called "carnal Christian" has done untold damage to the witness of the church in our day. As we have seen above some Christians teach that you can accept Christ as Savior without bowing before Him as Lord. This is based on a misinterpretation of 1 Corinthians 3. Paul was chiding and exhorting the church for their carnality, not setting up a distinction to excuse faulty methods of evangelism. Evangelists tend to preach forgiveness without preaching the need for repentance and a changed life. While we certainly do not want to preach forgiveness through or because of a changed life, we must preach that no one is justified who has no interest in obeying and following their Savior. "The carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Rom. 8:7). The justified sinner has been forgiven of sin in order to walk according to the Spirit in obedience to God's law (Rom. 8:3,4). "Do we then make void the law through faith? Certainly not! On the contrary, we establish the law" (Rom. 3:31). "Pursue peace with all people, and holiness, without which no one will see the Lord" (Heb. 12:14). At the heart of the Old Testament promises of the New Covenant is a people who with new hearts will obey God's law. The law will be in their hearts. They will take God's holiness to heart (Jer. 31:33; Eze. 36:25-27). "How shall we who are dead to sin live any longer in it?" (Rom. 6:1). This is the thrust of the epistle of James. Good works are the necessary fruit of a changed heart: "Faith by itself, if it does not have works, is dead. But someone will say, 'You have faith, and I have works.' Show me your faith without your works, and I will show you my faith by my works" (James 2:17,18). "We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Eph. 2:10). Holiness glorifies God and enables us to enjoy Him forever. We must not view the law like legislation in a law book, however. As a revelation of the very character of God true holiness will only come from communion with the God whom we are commanded to imitate (Eph. 5:1). Our obedience should be a joyful response of thanksgiving out of gratitude for the finished work of Jesus Christ (2 Cor. 5:14; Eph. 1:6; Phil. 1:21, 3:7). The love of Christ compels us to be a living praise to his glory. Our temporal and eternal happiness are rooted in holiness (Pss. 1:1-3; 16:11; 19:7-11; 128:1,2). Philips Brooks once said "Happiness is the flower of duty." Happiness is not a proper goal in itself as the "power of positive thinking" and the "self-esteem gospel" teach. Happiness comes from imitating our Creator by being like His Son in whom He is well pleased. Obedience is first a matter of the heart. From a heart changed by grace, which loves God and its neighbor, come the good works which please our Father in heaven, and therefore bring Him glory (Matt. 5:16). This is what distinguishes our righteousness from the righteousness of the Pharisees, which consisted of strictness with externals (Matt. 5:20). Some think we are to exceed them in strictness. No, we are to exceed them in heartfelt earnestness which obeys God out of thanksgiving and true love.
The Measure of Sanctification: God's Law
The Third Use of the Law
Shorter Catechism Q.#40 What did God at first reveal to man for the rule of his obedience? A. The rule which God at first revealed to man for his obedience, was the moral law. Theologians have categorized three uses of the law in Scripture. This is not to be confused with the distinction among the three types of law found in the Old Testament theocracy: moral, civil, and ceremonial. The civil and the ceremonial laws are done away with in Christ. They were like the scaffolding of the Covenant of Grace, which are now taken away with the coming of the substance which is Jesus Christ. "So let no one judge you in food or in drink, or regarding a festival, or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ" (Col. 2:16,17). We must be careful not to confuse, as some Christians do (Theonomists), the secular civil government with the Old Testament theocracy. This is to reintroduce the civil law. We must also be careful not to reintroduce the ceremonial law, by holding Passover (Messianic Christians), or hoping for a rebuilding of the temple and its worship in Jerusalem as Dispensationalists do. The three uses of the law are three ways in which the moral law is used in Scripture. First: The Civil use (usus politicus, civilis) - serves the purposes of Common Grace in restraining sin and promoting civil righteousness (Rom. 2:14; 13:1-7). Second: The Convicting use (usus elenchticus, pedagogicus) - serves to convince men of their sin in order to drive them to Christ and His perfect righteousness (Rom. 3:20; Gal. 3:24). Third: The Guiding use (usus didacticus, normativus) - serves to guide the believer in God's revealed will for his life (Ps. 1:1-3; 37:31; 119:105; Rom. 13:8-10; Ja. 2:10, 11). The moral law has always been the rule of godly living: a "Rule of Life". It was so in Eden before the fall and for Abraham before the ten commandments were given by Moses at Mount Sinai (Gen. 26:5). It is this third use of the moral law which concerns us here. Many Christians today deny this use of the law by referring to what Paul says to the Corinthians about the letter and the Spirit. Paul says, :"You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart" (2 Cor.3: 2,3). Combining this with several other New Testament statements about not being under the law but under grace, one might wrongly conclude not only that the commandments are no longer relevant to the Christian, but also that the written word is not important either. Paul's point, however, is that the Corinthians themselves are the best letter of recommendation of the work of the Apostles. Paul was under attack by arrogant critics who used the Corinthians to promote themselves. The fruit of Paul's ministry was lives changed by God's sovereign grace. Far from diminishing the Ten Commandments, which were written on tablets by the finger of God on Mount Sinai, Paul is highlighting the fulfillment of Jeremiah's and Ezekiel's prophecies that God would give His New Covenant people new hearts to love and obey His holy law. Remember that the Holy Spirit is the author of every written word of Scripture.
The Summary of the Law
Shorter Catechism Q.#41 Where is the moral law summarily comprehended? A. The moral law is summarily comprehended in the ten commandments. Q.#42 What is the sum of the ten commandments? A. 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 Ten Commandments are found in two places in the Old Testament: Exodus 20:1-17 and Deuteronomy 5:6-21. They are a perfect summary of God's moral standard of love in the lives of His people (Ps. 119:96). The Westminster Confession takes the two tablets mentioned in Exodus to be two parts of the Ten Commandments: "the first four commandments containing our duty towards God; and the other six our duty to man" (WCF XIX:2). More likely they were a double witness to all ten commandments. In any case the commandments in the "first table," while they primarily refer to God, also have reference to man. For example, the fourth commandment enjoins corporate worship, and works of mercy. The commandments of the "second table," while they primarily refer to man, also have reference to God. When David committed adultery (seventh commandment) and murder (sixth commandment) he confesses that he sinned primarily against God (Ps. 51: 4). The Lord gave us the orderly and logical form of the commandments so that we would have a memorable, logical and comprehensive guide to Biblical ethics. Memorable - a structure to organize our ethical thinking and remember it. Logical - they move from focus on God to focus on the heart kept by and for Him. Comprehensive - they house all of Christian ethics and duty. Calvin's commentary on Exodus 20 organizes all of the legal material in the Pentateuch (the five books of Moses) under each of the ten commandments. In all of our thinking about what please God we must always remember the sum of the summary (Matt. 22:37,38). This gives the essence or gist of the commandments. This helps prevent a Pharisaic imbalance which neglects the weightier matters of the law and strains at gnats, while swallowing camels (Matt. 23:23,24). The Law is the law of LOVE. Sin is lovelessness!
The Preface to the Ten Commandments
Shorter Catechism Q.#43 What is the preface to the ten commandments? A. 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. Q.#44 What does the preface to the ten commandments teach us? A. 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. The preface gives us the Redemptive-Historical context of the commandments. This, too, will help us avoid legalism. The Exodus is the great salvation event of the Old Covenant. It prefigured the death and resurrection of Jesus Christ. It reminds us that the Ten Commandments are not an isolated set of rules for good living, but the guidance of our Redeemer, who saves us by His grace. He purchased His people out of Egypt so that they would become His distinctively holy people (Lev. 22:31-33). The death and resurrection of Jesus Christ calls us to a similar obedience (1 Peter 1).
#1 The First Commandment: The object of worship Thou shalt have no other gods before me.
Shorter Catechism Q.#45 Which is the first commandment? A. The first commandment is, Thou shalt have no other gods before me. Q.#46 What is required in the first commandment? A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly. Q.#47 What is forbidden in the first commandment? A. The first commandment forbiddeth the denying, or not worshipping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone. Q.#48 What are we specially taught by these words [before me] in the first commandment? A. These words [before me] in the first commandment teach us, That God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other god. The first commandment teaches us that we are to put God first in our lives - Matt. 6:33 "Seek ye first the kingdom of God, and His righteousness" (Deut. 32:17,18; 1 Cor. 10:20). The Lord is to be the chief object of our affections. He is to be the love of our lives. False gods, or idols, are anything that we value more than God Himself (Pss. 115:1-8; 135:13-18). There is only one living and true God (Isa. 43:11, 45:21). In sin mankind manufactures counterfeit substitutes to rationalize sin. "Those who make them are like them; so is everyone who trusts in them" (Ps. 115:8). They "worship the creation more than the Creator" (Rom. 1:25). This is done to perpetuate the original lie that God is not who He says He is. "They set their minds on earthly things" (Phil. 3:19). They are "lovers of pleasure more than lovers of God" (2 Tim. 3:4). This is why John concludes his first epistle with the command "My little children, keep yourselves from idols" (1 John 5:21). Instead we are called, as those who are united to the resurrected Christ to "seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth" (Col. 3:1,2). This first commandment is at the heart of all the rest. We are to live "before" Him (en coram Deo) in every area of life.
#2 The Second Commandment: The manner of worship Thou shalt not make unto thee any graven image.
Shorter Catechism Q.#49 Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments. Q.#50 What is required in the second commandment? A. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his word. Q.#51 What is forbidden in the second commandment? A. The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his word. Q.#52 What are the reasons annexed to the second commandment? A. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship. This commandment teaches us the proper way in which to worship our God. Because we are so prone, as idolaters by nature, to fashion God after our own image, He has clearly prescribed the manner of worship in His Word. God's prescriptions for worship are designed to reveal Himself to us as He truly is. In connection with the use of pictures and statues to help us worship The Heidelberg Catechism warns us: "we must not be wiser than God, who will not have His people taught by dumb images, but by the living preaching of His Word" (Lord's Day 35, Q. #98). This concept is known as "The Regulative Principle." The way of worship is regulated by God's Word. We are to worship God only in ways positively warranted by His express command and example in Scripture. Jesus chided the Pharisees for their twisting of God's commandments. He quoted Isaiah 29:13: "These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men" (Matt. 15:8,9). One of the most poignant examples of God's displeasure with manmade forms of worship is found in the case of Nadab and Abihu, the sons of Aaron (Lev. 10:1,2). They made an offering of fire and incense "which He had not commanded them. So fire went out from the LORD and devoured them, and they died before the LORD." Aaron and the “Golden Calf” is another example of worshipping through a means which was not appointed by God (Exodus 32). Note that it is not the use of means per se that is the problem. The problem is in using means that are invented by man, which are not the means appointed by God. It was precisely these God given means that were being revealed to Moses on Mount Sinai while the people were choosing their own means of worship at the foot of the mountain. The Golden Calf was a means for the sinful people to control God. Idolatry is essentially a matter of control. The undistorted revelation of God which comes to us through the means God has appointed leads us to bow before His Lordship and be controlled by Him through His grace. All of the symbolic revelation in the Old Testament, found in the architecture, sacrifices, rites and furnishings of the Tabernacle/Temple did not reveal God’s essence, but rather His redeeming work in Christ the promised Mediator. This reminds us that even the God appointed means teach us that God reveals Himself through a Mediator. Now that Christ, the Mediator, has come we have a more spiritual form of worship. He is the substance of the shadows of the Old Testament system (Col. 2:17; Heb. 10:1). Thus the Father seeks true worshippers who “will worship the Father in spirit and truth ... God is a Spirit, and those who worship Him must worship in spirit and truth” (John 4:23, 24). Hence the symbols in our worship are few and they focus on the accomplishment of Christ at the cross, resurrection and ascension. Water, bread and wine and their administration point us to the finished work of Christ. Our worship is mediated through the only Mediator between God and man (1 Tim. 2:5; Heb. 8:5,6). Clearly then pictures of Jesus, images of the saints, crucifixes, etc. are not to be used in Biblical worship. Protestants demonstrate that they have forgotten their Reformation heritage when they use pictures of Jesus in the church. We do not know what He looked like. The only descriptions we have in the Bible describe Jesus as One who has “no form or comeliness; and when we see Him, there is no beauty that we should desire Him” (Isa. 53:2). Paul said, “Even though we have known Christ according to the flesh, yet now we know Him thus no longer” (2 Cor. 5:16). For this reason the preaching of the Word is even more central in New Covenant worship than it was in the Old. As the Heidelberg Catechism, quoted above, says, we are to be taught “by the living preaching of His Word.” It should not be forgotten that along with their service in their ceremonial functions of the Tabernacle/Temple the Levitical priests were instructors of the Word (Cf. Ezra). But now that the Word has become flesh and dwelt among us; and He has given us the final word of salvation we focus entirely upon His Word, the Bible. Thus the Word is to be read, expounded and sung. Prayer, in all its Biblical richness, is to be offered. The sacraments are to be administered. These are the essential elements of worship. These are prescribed in the New Testament. The Westminster Confession also wisely mentions circumstances of worship (I.6). These are incidental and occasional, thus not prescribed in the Word, because they are not of the substance of worship. The place, time, etc., are, therefore, to be decided according to “Christian prudence.”
There are four views of the "The Regulative Principle.” 1. Pagan view - True worship is performed according to human wisdom. There is no such thing as false worship. 2. Roman Catholic - True worship is according to what is commanded along with tradition and anything not expressly forbidden in God’s Word. False worship is only what is expressly forbidden. 3. Lutheran/Anglican - True worship is according to what is commanded along with anything not expressly forbidden in God’s Word. False worship is only what is expressly forbidden. 4. Reformed - True worship is only according to what is commanded in God’s Word. False worship is anything not expressly commanded. As The Westminster Confession says: “the acceptable way of worshipping the true God is instituted by Himself, and so limited to His own revealed will” (XXI.1).
#3 The Third Commandment: The attitude of worship Thou shalt not take the name of the LORD thy God in vain.
Shorter Catechism Q.#53 Which is the third commandment? A. The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Q.#54 What is required in the third commandment? A. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word, and works. Q.#55 What is forbidden in the third commandment? A. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known. Q.#56 What is the reason annexed to the third commandment? A. The reason annexed to the third commandment is, That however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment. To use God’s name in vain is not to be superficially limited to “swearing”. To use God’s name in vain is to empty it of its true significance (lit. “Lift up to emptiness”). Furthermore God’s name is not merely the word “God” or any other name for God, but His name implies all the means whereby He reveals Himself to us. Thus His “names, titles, attributes, ordinances, word, and works” are included. A name in the Bible is much more than a mere label. “Isaac,” for example, means “laughter” (Gen. 21:5,6). It tells us something about Isaac’s history and character. So a name reveals the nature and attributes of a person, place or thing. David says “we have trusted in His holy name” (Ps. 33:21). God’s name identifies who He is, especially in relationship to His creation and His people. Using God’s name in vain is any frivolous or empty use of His name. Such talk misrepresents who God is, and lacks the reverence which His name deserves. Swearing is an obvious irreverence. It is actually the opposite of prayer. Cursing seeks to control God and His creation for our evil purposes. We damn something or someone when they do not do what we want. All foolish and unclean talk, flattery, lying and perjury are suing the Lord’s name in vain. But the use of God’s name in a merely formal way is also vain or empty. Jesus chides the religious establishment of His day for “vain repetition” in worship (Matt. 6:7) and misuse of oaths (Matt. 5:33 ff.).. Isaiah tells rebellious Israel that their fasting was odious in God’s eyes because they used their religious exercises as a cover for their oppression of the poor and their violence (Isa. 58:1-5). Even God ordained forms of worship are empty when not used in sincerity. Without true love for God and neighbor all worship is vain. God gave us our tongues to bring Him glory and to be a blessing to our fellowman. “Give unto the LORD the glory due His name” (Ps. 29:2). “Bless those who persecute you; bless and do not curse” (Rom. 12:14). Adam brought glory to God by naming the animals appropriately (Gen. 2:19). Human language should reveal the glory of who God is in every area of life. Oh, magnify the LORD with me, and let us exalt His name together” (Ps. 34:3).
#4 The Fourth Commandment: The First Commandment: The day of worship - Remember the sabbath day, to keep it holy.
Shorter Catechism Q.#57 Which is the fourth commandment? A. The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed it. Q.#58 What is required in the fourth commandment? A. The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his word; expressly one whole day in seven, to be a holy sabbath to himself. Q.#59 Which day of the seven hath God appointed to be the weekly sabbath? A. From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath. Q.#60 How is the sabbath to be sanctified? A. The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the publick and private exercises of God's worship, except so much is to be taken up in the works of necessity and mercy. Q.#61 What is forbidden in the fourth commandment? A. The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments and recreations. Q.#62 What are the reasons annexed to the fourth commandment? A. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath-day. The sabbath is not, as many Christians today believe, a Mosaic commandment that is done away with in Christ. It is a creation ordinance. God instituted it when He created the world (Gen. 2:1-3). Moses tells us that one major reason for keeping the Sabbath is that God is our Creator (Exod. 20:8-11). Because He rested the seventh day we should imitate Him by resting and acknowledging His Lordship over creation. Clearly Israel kept the sabbath before the Ten Commandments were given at Mount Sinai. Double the amount of manna was to be collected on Friday so that the people of Israel would not have to labor on the sabbath (Exod. 16:26). There were aspects of the fourth commandment in the Mosaic legislation that were unique to the theocracy, such as the death penalty for sabbath labor. But the essence of the commandment has been in force since Eden. Already by the time Moses wrote Deuteronomy just prior to Israel’s entrance into the land the focus of the fourth commandment had changed to point forward to New Covenant redemption. In Deuteronomy 5:12-15 the reason given for keeping the sabbath is the exodus from Egypt. This is the central redemptive act of God in the Old Covenant era. It pointed forward to the death and resurrection of Jesus Christ. Thus in the New Covenant economy the sabbath teaching of the Old Testament comes to its fulfillment. Jesus Christ is raised from the dead on the first day of the week. The early disciples established the worship pattern centered around the Lord’s post resurrection appearances on the first day (Matt. 28:1; Jn. 20:1, 19, 26; Acts 20:7; 1 Cor. 16:2; Rev. 1:10). The Spirit of the victorious Lord comes 50 days after the resurrection at Pentecost in fulfillment of the Jubilee pattern of the Old Testament law. So the day is changed to celebrate the ultimate redemptive act of God in history. Seventh Day Adventists and Jews are living under the economy of types and shadows. The ceremonial elements of the sabbath and Jubilee are fulfilled in Christ and therefore done away with (Col. 2:16, 17). As Isaiah looked forward to the glorious reality of the New Covenant he saw believers delighting in the sabbath (Isa. 56:2, 4; 58:13, 14). And yet despite the accomplishment of Christ, His redemption of the nations and His enthronement as King of kings “we do not yet see all things put under Him” (Heb. 2:8). Even on this side of the resurrection we anticipate the consummation of our salvation in the coming Eternal Sabbath. But until then there yet remains a sabbath (Heb. 4:9-11). We keep the Lord’s Day each week to remember the resurrection and look forward to our coming resurrection. It is no accident that John was given the vision of the final unfolding of history in the book of Revelation on the Lord’s Day (Rev. 1:10). Part of the liberty of the New Covenant is that we have only one holy day and that is the weekly Lord’s Day. Though we may choose to have other events, even special days of thanksgiving or fasting for specific purposes, the only holy day that God’s people are bound to keep is the Lord’s Day. All ordinary labor and activities are to cease on the Lord’s Day (Neh. 13:15-22). In thinking of what we cease to do we need to remember that “the Sabbath was made for man not man for the Sabbath” (Mk. 2:27). God wants us to be refreshed by his grace. The rest from ordinary toil is a blessing. Of course the Sabbath command assumes six days of productive activity (2 Thess. 3:10). The Sabbath is also necessary to wean us from placing our hope in the temporary and cursed reality of this present evil age. The whole day should be devoted to rest and worship; setting our affections on the things above. Instead of asking for a list of dos and don’ts we should ask: “What please my crucified and risen Lord?” Public worship is central to keeping the Lord’s Day. We are not to forsake the assembly of God’s pilgrim people (Heb. 10:25). Attending morning and evening worship is an excellent way to define the character of the whole day. Besides private prayer and reading, fellowship with family and church is a delightful way to spend the day. In fact it is clear from Matthew 12 that works of necessity, like eating, and works of mercy, like helping our neighbor are quite acceptable on the Lord’s Day. In our hurried world we should cherish the Sabbath. Without spiritual strength and maturity will not be ours. If we delight ourselves in the Lord on His appointed day He promises: “I will cause you to ride on the high hills of the earth, and feed you with the heritage of Jacob your father” (Isa. 58:14).
#5 The Fifth Commandment: The sanctity of God's authority structure Honour thy father and thy mother.
Shorter Catechism Q.#63 Which is the fifth commandment? A. The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. Q.#64 What is required in the fifth commandment? A. The fifth commandment requireth the preserving the honour, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals. Q.#65 What is forbidden in the fifth commandment? A. The fifth commandment forbiddeth the neglecting of, or doing any thing against, the honour and duty which belongeth to every one in their several places and relations. Q.#66 What is the reason annexed to the fifth commandment? A. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment. All authority in church, school, workplace and state is rooted in the family authority structure. The breakdown of authority in every other sphere is rooted in the breakdown of the family. The family nurtures every other institution. Where mother and father are honored from the heart and in practice loved and respected there will be happiness and health. And this will be so in every other relationship in this world. The Bible uses the parental names to refer to those in authority in every other basic institution. Deborah the judge is called “a mother in Israel” (Ju. 5:7). Elisha referred to the prophet Elijah as “my father” (2 Kings 2:12). Isaiah calls Gentile kings and queens “nursing fathers” and “nursing mothers” (Isa. 49:23). Elders in the church are modeled after fathers in the home (1 Tim. 3:5) and the church is modeled after the family. It is the family or household of God (Eph. 3:15; 1 Tim. 3:15). Because all authority is God's authority the Christian is to submit to all lawful authorities in the workplace (Eph. 6:5-9; 1 Pet. 3:18); in the state (Rom. 13:1-7); and in the church (Heb. 13:7, 17). The only exception to this is when authorities require us to disobey God’s clear command as with Peter and John in the early church (Acts 5:29). Every authority is limited to its God given sphere. For example the state is to wield the “sword” of justice to keep civil order for the good of its citizenry according to Romans 13:3,4. The state may not infringe on the authority of the family or the church. God’s authority structure promotes righteousness and health in those who live within it (Prov. 13:24; 22:15; 23:13, 14). It is the primary commandment with promise. Notice that the promise in the Old Testament is of prosperity in the land, whereas Paul extends that promise in Ephesians 6:3 to the earth. This promise points to the earth inherited by the meek in the beatitudes (Matt. 5:5). This is the new heavens and the new earth of the future state. The key is meekness (lit. “harnessed power”). Moses was the meekest man in all Israel because he had learned to submit his whole being to the service of Christ (Numb. 12:3; Heb. 11:24-29). He learned the lesson of God’s authority structure. His one great moment of impatience with that structure at Kadesh (Numb. 20:12, 13) caused him to lose the blessing of inheriting the land. Because of Christ he will inherit the heavenly city. All of this begins in the home. Notice that authority in the home is exercised in the atmosphere of love and truth. It promotes confidence, trust, holiness, productivity and health. Parents are to cultivate their children in the training and correction of the Lord (Eph. 6:4; Col. 3:21). The tyrant has no place here. Only the firm and loving hand of parents committed to the temporal and eternal welfare of the children can begin to obey this beautiful commandment.
#6 The Sixth Commandment: The sanctity of life Thou shalt not kill.
Shorter Catechism Q.#67 Which is the sixth commandment? A. The sixth commandment is, Thou shalt not kill. Q.#68 What is required in the sixth commandment? A. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others. Q.#69 What is forbidden in the sixth commandment? A. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour unjustly, or whatsoever tendeth thereunto. This commandment protects and promotes human life (Gen. 9:6). After the flood The Lord commanded Noah to institute the death penalty for the unlawful taking of human life. The reason given was that man is unique among his creatures in being made in the “image of God”. The prohibition of “killing” in this commandment is not a blanket prohibition, even when human life is concerned. “Murder” would capture the intent of the command fairly closely. There are several ways in which Scripture allows and even commands the taking of human life. One of those is given in the passage we have just referred to in Genesis 9. The life of a murderer must be forfeited in order that justice might be done. Besides capital punishment life may be legitimately taken in self defense, defense of one’s family, friends or neighbors, in fulfilling the duties of an officer of the law, and in a just war. John the Baptizer told repentant soldiers to refrain from “intimidating people for money”, from falsely accusing people: and to be content with their wages (Luke 3:14). He did not rebuke them for military service itself. All other taking of human life is sinful and criminal, and if premeditated requires the death penalty. Suicide is also prohibited. The only examples we see of suicide in Scripture are by unbelievers such as King Saul and Judas Iscariot. This does not mean that it is unforgivable, any more than any other sin (except recalcitrant rejection of the gospel). But it is sin, characteristic of unbelief. Evolution and self-esteem psychology have enabled our culture to rationalize abortion. This is clearly a violation of this commandment. Life is created in God’s image at conception. Scripture assumes that life in the womb is fully human from day one (Ps. 139:13-16). The Mosaic law protected the unborn child along with its mother (Ex. 21:22-25). Closer to home is the prohibition of the inner attitude at the root of murder: Hatred of our neighbor. Jesus plumbs the depth of the sixth commandment in Matthew 5:22. “Whoever is angry with his brother without a cause shall be in danger of the judgment.” The opposite attitude is one of love that seeks the blessing and welfare, body and soul, of our neighbor (3 John 2). This is the positive principle undergirding the commandment. The resurrection of Jesus Christ underscores the importance of both body and soul. The fact that our bodies are presently under the curse and subject to death should not eclipse our responsibility to take care of our bodies. Abuse of drink, tobacco and food are forbidden by this command. Our Bodies after all are the temples of the Holy Spirit of the Lord Jesus Christ (1 Cor. 6:19, 20).
#7 The Seventh Commandment: The sanctity of marriage Thou shalt not commit adultery.
Shorter Catechism Q.#70 Which is the seventh commandment? A. The seventh commandment is, Thou shalt not commit adultery. Q.#71 What is required in the seventh commandment? A. The seventh commandment requireth the preservation of our own and our neighbour's chastity, in heart, speech, and behaviour. Q.#72 What is forbidden in the seventh commandment? A. The seventh commandment forbiddeth all unchaste thoughts, words, and actions. This commandment promotes faithfulness in the marriage covenant and sexual purity (Prov. 31:10-31; Eph. 5:21-33). The marriage covenant is the most basic and intimate human covenant. Its centrality in Scripture is highlighted by the constant reference to marriage as a picture of the relationship between God and His people and therefore between Christ the heavenly husband and His bride the church (Jer. 3:9; Eph. 5:32). Like the Sabbath command marriage is a creation ordinance (Gen. 1:27, 28; 2:18-25). Sexual union is not the basis of the marital relationship, but is based on the covanantal union (“one flesh”) which is a lifetime commitment to one’s partner. It involves an intimacy in every area of life based on trust (“troth”) which is expressed in the promises made in the marriage vows. The covenant is one of companionship (Jer. 3:20, marginal note has “companion” for “husband” NKJV) which gives supreme expression to love of God and neighbor. The husband is called to reflect the headship of Christ over the church (1 Cor. 11:3; Eph. 5:28). This means that his authority and leadership is to be characterized by self-sacrificing love for his wife (Eph. 5:22-24; 1 Pet. 3:1-6). The domineering macho is a pagan perversion of that headship. The wife is called to be a suitable helper in the husbands covenant task to subdue the creation for God’s glory. She is in every way equal to the husband as an image bearer of God and as an heir of the grace of life (Gen. 1:27; 1 Pet. 3:7). Her submission is willing subordination of her gifts and graces to the covenant task of glorifying God through her marriage and family. Self assertive feminism is a pagan perversion of her femininity. The Bible clearly teaches that single Christians are to seek only believers as marriage partners (Gen. 6:1-8; 1 Cor. 7:39). This means that Christian young people should be on the lookout for Biblical virtues as well as natural attraction in a potential mate. They should also seek friendship before romance. Those who become Christians after they are married are to remain faithful to their unbelieving spouses ( 1 Cor. 7:13, 14). The prohibition of adultery implies the prohibition of all sexual sin. The rule is that all sexual activity outside the bounds of marriage is forbidden. This includes married people looking on someone besides their spouse lustfully (Matt. 5:28; Ps. 119:37; Job 31:1). It also includes sex before as well as outside of marriage (Exod. 22:16; Prov. 5 & 7), homosexuality (Rom. 1:26-28), bestiality (Exod. 22:19) and pornography. Clothing should therefore be modest. Our current “liberty” in this area betrays naïveté as well as wickedness. God clothed Adam and Eve immediately after the fall for good reason (Gen. 3:21; 1 Pet. 3:2-4). Positively sexuality is to be fully enjoyed within the marriage bond as an expression of the most intimate self-giving. The Song of Solomon is a tribute to the enjoyment of companionship of marriage, which points to our relationship with the Lord. Divorce is a breaking of the marriage bond which grieves God deeply (Mal. 2:16; cf. Jer. 3:9-11; 5:8, 9; Hosea). The permission of divorce by Moses was due to the hardness of the Israelites’ hearts (Matt. 19:1-12; Deut. 24:1-4). In a fallen world, however, divorce is sometimes necessary as a last resort. Thus Scripture permits divorce in the case of adultery (Matt. 19:9), and abandonment (1 Cor. 7:10-16; 1 Pet. 3:1-6), often referred to as “the Pauline exception”. Divorce is not, however, an unforgivable sin, for those who truly repent and trust in Christ. That so many Christians divorce so easily, however, is a sign of how little self-sacrificing faithfulness means to the modern church.
#8 The Eighth Commandment: The sanctity of property Thou shalt not steal.
Shorter Catechism Q.#73 Which is the eighth commandment? A. The eighth commandment is, Thou shalt not steal. Q.#74 What is required in the eighth commandment? A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. Q.#75 What is forbidden in the eighth commandment? A. The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbour's wealth and outward estate. This commandment is rooted in the principle of the responsibility and privilege of private property. Undergirding the word “private” is the concept of God appointed stewardship. In the beginning God created man to subdue the earth to His glory (Gen. 1:26, 28; Pss. 8; 115:16). This is often called “The Cultural (Creation) Mandate”. Man is thus a vice-regent of God. He acts in behalf of and represents the Lord of the earth. He was called to cultivate and develop the rich potential of God’s creation (Gen. 2:15). For the Christian all cultural activity and work is sanctified when done as unto the Lord. As His image bearers we are creative by nature. Cultural activity here is not just “high” culture or fine arts, but all creativity from the most menial task to the nobles achievements of literature and science. Adam’s naming of the animals (Gen. 2:19) and Solomon’s architectural, zoological and literary achievements were a fulfilling of the cultural mandate. Nothing, not in itself sinful, is worldly. The Fundamentalist abandonment of culture is itself sinful. However, in a fallen world all of this activity is under the curse and therefore is temporary. Thus we labor in hope of the new heavens and earth (1 Cor. 15:58). Work itself is not part of the curse, but the curse is reflected in the difficulties associated with work. All work for the Christian is done with eternity in mind. It is eschatological. Private property is simply a necessary condition for fulfilling the cultural mandate. “The Protestant Work Ethic” growing out of the Reformation and Puritan era was predicated on the idea of stewardship. Unfortunately when this devotion to work and property is severed from its source and goal it becomes greed. This is Materialistic Capitalism. But Communism and Socialism is no alternative because they undermine the idea of stewardship completely. It is important to note that the communal sharing of property in Acts 2:44, 45 was entirely voluntary and extraodrinary due to the circumstances surrounding the rapid growth of the church at Pentecost. One of the purposes of work is to use our wealth to express love to our neighbor and the Lord (Prov. 11:24-26; 19:17; Eph. 4:28; 1 Tim. 6:17-19). The Bible promises prosperity and health to good stewards (Prov. 10:4). The righteous will never go begging bread (Ps. 37:25). This not to be confused with the “health and wealth” gospel which makes our happiness the goal of Christian living. This commandment prohibits laziness (Prov. 6:6-11; 18:9; 20:13; 22:13; 2 Thess. 3:10-12), and encourages diligence. Theft of all kinds is obviously prohibited (Exod. 22:2, 7, 8; Prov. 24:34; 29:24). Gambling is also wrong, not because of the chance element in most forms, but because it comes from covetousness (Prov. 13:11). Misuse of credit cards is a form of theft when it ends, as it often does, in bankruptcy. Living within our means is a way of thanking God for His provision. A lack of contentment displays a lack of thankfulness, which in turn is a form of unbelief. Tithing is a primary way of putting God first in our lives. Giving the first tenth (tithe is lit. “tenth”) of our gross income to the Lord is the perfect check on covetousness. Malachi is clear in calling the withholding of tithe “theft” (Mal. 3:8-10). It is God’s money to begin with. The Lord promises to “open ... the windows of heaven” on the tither (3:10). This includes all temporal and eternal benefits. “Honor the LORD with your possessions, and with the firstfruits of all your increase” (Prov. 3:9). If the Lord is truly our King then tithing is a benchmark of true discipleship. The New Covenant, rather than abrogating this commandment, assumes it. The practice in the apostolic church was to bring the tithe before God on the Lord’s Day (1 Cor. 16:2) as a testimony of the Kingship of the Risen Lord. The chief motive for giving is thanks for the “indescribable gift” of salvation in Christ (2 Cor. 9:15). The progress of the church is hindered in the absence of tithing (1 Cor. 9). The tithing church will have a fruitful ministry in word (ministry of the word) and deed (diaconal ministry). Thus “fundraising” gimmicks, such as pledging and church bazaars are an evasion of responsibility and dishonoring to God. The tither will also be a good steward of the remaining 90% of his income. Finally, obedience to the eighth commandment implies that our daily work is a “calling” rather than a “career”. It is a service of God rather than ourselves. We should discern the natural gifts that God has given us and develop them through education and experience, with an eye to serving God. Normally becoming a Christian should not involve a change of callings (1 Cor. 7:20, 21). We should serve God wherever we find ourselves (Eph. 6:5-9). “Whatever you do, do it heartily, as to the Lord and not to men” (Col. 3:23; cf. Eccl. 9:10).
#9 The Ninth Commandment: The sanctity of truth Thou shalt not bear false witness against thy neighbor.
Shorter Catechism Q.#76 Which is the ninth commandment? A. The ninth commandment is, Thou shalt not bear false witness against thy neighbor. Q.#77 What is required in the ninth commandment? A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour's good name, especially in witness-bearing. Q.#78 What is forbidden in the ninth commandment? A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbour's good name Truth is rooted in the nature of God. He is light and “dwells in unapproachable light” (1 Tim. 6:16). God’s presence through His Word, written and incarnate, brings truth to light (Eph. 5:13). God’s way of salvation is a blessing of His light (Ps. 27:1). Jesus Christ is the “Light of the world” (John 8:12; 9:5). He comes to dispel the darkness introduced by the original liar, the Serpent, Satan (Gen. 3:1-6; John 8:44). The Devil distorts the truth, especially regarding God and His Word. He fosters worship of the creation in the place of God. He usurps dominion of the world through His deceptions. He especially hates Christ the Redeemer, who saves people from darkness and death. Thus he tempts Jesus in the wilderness at the inception of our Savior’s public ministry (Matt. 4) by distorting the Scriptures. He accuses the church in order to undermine the sufficiency of Christ’s all atoning death (Rev. 12:10). The tongue is to be used to tell the truth in the service of God and man (Eph. 4:23-35, 29; cf. Prov. 8:6,7; 12:17). The tongue was made to communicate reality from God’s perspective, according to His Word. Even the Word incarnate quotes Scripture in answer to the Devil (Matt. 4). “False witness” focuses on judicial witness (Prov. 14:25; 19:9; 20:28; 21;6). The Bible is still used in Western courtrooms as a testimony that God is the ultimate Judge. The courtroom is a replica of life being observed by the Judge of all mankind. Thus all gossip and falsehood regarding one’s neighbor is forbidden (Prov. 6:16-18; 10:18). Slander and flattery are further forbidden expressions of the self centered life (Prov. 26:28). The church is called to deal with sin honestly by direct communication which seeks the benefit of the erring brother (Matt. 5:21-26; 18:15-20; Gal. 6:1,2). This is not to be confused with bluntness, which uses the tongue to tear down a person. We are to “speak the truth in love” (Eph. 4:15). Finally, truth telling does not mean that we give information to an enemy whom we know to be seeking information in order to harm others. In war deception is necessary in order to camouflage positions and confuse the enemy. The motive of such deception is the opposite of self serving gossip. Love of our neighbor and the kingdom of God will sometimes require us to withhold truth or even tell a lie. If a strange man asks me where my daughter is I am not obliged to tell him. If a persecuted Jew seeks refuge in my home, I am not obliged to tell the truth to the soldier who inquires at my door. Rahab deceived the authorities of Jericho when she was hiding the Israeli spies in her home. The Bible praises her actions (Josh. 2:4,5; Heb. 11:31; Ja. 2:24; cf. Exod. 1:15-22). This is known as the mendacium officiosum, a lie which serves another. Giving correct information is not in itself obedience to the ninth commandment. How that information is to be used is crucial to our ethical reasoning. Gossip is the classic example of using correct information to damage one’s neighbor. The mendacium officiosum is an example of using incorrect information to serve and love one’s neighbor.
#10 The Tenth Commandment: The sanctity of the heart Thou shalt not covet.
Shorter Catechism Q.#79 Which is the tenth commandment? A. The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his as, nor anything that is thy neighbor's. Q.#80 What is required in the tenth commandment? A. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his. Q.#81 What is forbidden in the tenth commandment? A. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate motions and affections to any thing that is his. This last commandment brings us full circle. We began with the central object of our devotion, God. Now we come to the seat of that devotion, the heart. The goal of creation and redemption is a heart that puts God first and loves its neighbor (Matt. 22:37-39). Thus the Bible enjoins us to guard our hearts diligently (Prov. 4:23). Coveting is the essence of the self-centered life. The covetous person views everything and everybody in terms of his own benefit. Covetousness is the root of idolatry (Eph. 5:5; Col. 3:5). It is the root of every sin. It demands the neighbor’s wife, his home, his job. It steals, murders and lies. It withholds the tithe and uses the Sabbath for its own gain. Jesus warns us: “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Luke 12:15; cf. Jer. 22:13-17). Rather “seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Matt. 6:33). Only the Lord Jesus Christ can cure covetousness. He embodies the perfectly kept heart, which serves God and His purposes without reservation. “Not my will, but Thy will be done.” Ours must be the motto of John Calvin: “Cor meum tibi offero domine prompte et sincere” (“My heart, O Lord, I give thee, promptly and sincerely”).
The Means of Sanctification
Shorter Catechism Q.#82 Is any man able perfectly to keep the commandments of God? A. No mere man since the fall is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed. Q.#83 Are all transgressions of the law equally heinous? A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. Q.#84 What doth every sin deserve? A. Every sin deserveth God's wrath and curse, both in this life, and that which is to come. It is one thing to know the commandments, or ethical demands, of our Lord. It is quite another to obey them daily. How may this be done? To begin with we must recognize our daily sins in thought, word and deed, and never make excuses for our sin due to the fact that, in this life, we will always have sin with us.
Get Saturated with the Word of God “How can a young man cleanse his way? By taking heed according to Your word. With my whole heart have I sought You; Oh, let me not wander from Your commandments! Your word have I hidden in my heart, that I might not sin against You. ... Revive me according to Your word” (Ps. 119:9-11, 25. The Bible, the whole counsel of God, is given to us, not only to teach us God’s commandments, but to stimulate our sanctification through the knowledge of God Himself. In His great High Priestly prayer in the upper room our Lord prayed to the Father for His church, “Sanctify them by Your truth. Your word is truth” (John 17:17). The word of God sheds a sanctifying light on the pathway of life. “Your word is a lamp to my feet and a light to my path” (Ps. 119:105). Cultivate the Proper Motivation Through daily Bible reading and prayer we come face to face with God through Jesus Christ our Mediator. Bowing before God cultivates the humility needed to turn from sin regularly. Without this discipline of daily devotion to God little progress will be made. At the center of our devotion is the cross of our Savior. His death and resurrection are the chief motivation for sanctification. In Romans 6 Paul points to our union with Christ in His death and resurrection as the heart of yielding ourselves to the service of God. We must daily render ourselves God’s servants because we are no longer our own, we have been bought with a price (1 Cor. 6:20; 7:23). The amazing love of our Father and the wonders of our sonship alone furnish the proper motivation to obey Him. “Behold what manner of love the Father has bestowed on us, that we should be called children of God” (1 John 3:1). We are not following a list of rules, but submitting to a gracious and holy Master. It is crucial to come before the Lord in daily confession of sin. It is the love and forgiveness provided in our Savior that motivates us to live lives pleasing to God. If we try to earn God’s favor we will be constantly guilty and turn from the pathway of righteousness. “Stand fast therefore in the liberty, by which Christ has made us free” (Gal. 5:1). This means that as we confess our sins at the outset of our day and put our trust in the completed work of our Lord Jesus Christ (1 John 1:9-2:2). Then throughout the day we need to continue this pattern of moment by moment confession and trust. This maintains a clear conscience before God (1 Tim. 1:19). Keep close accounts with God. Do not allow sin any room in your heart or life. “Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts” (Rom. 13:14). This is what Jesus meant by taking up your cross daily in self-denying love (Matt. 16:24). Positively this means living a life of thanksgiving to God for His amazing grace.
Use the Proper Power Romans 8 teaches us that along with being motivated by the cross, we are to be filled with the Spirit of the enthroned Christ. We need to abide in Christ as the vital Source of new life in the Spirit "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (John 15:5). “I can do all things through Christ who strengthens me” (Phil. 4:13). “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Cor. 3:18). There is no sanctifying power without the Spirit of Christ. "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:13).
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