Excursus
Effectual Calling, Regeneration, and Justification
Sorry, I have removed this… some of this material will be used in an upcoming publication.
The Larger Catechism, #69, pt. 2
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Proverbs, An Introduction
Proverbs
Introduction
Very few commentaries had been written on Proverbs until recently. Now, more and more scholars are studying OT Wisdom literature and significant commentaries have emerged.[1] It is by far the “most practical” books of the OT. Its sage advice, pithy style, and clear exhortations make it the favorite book of many. Most of Proverbs often have direct and immediate relevance to all readers.
Interestingly, the book is rarely preached though often studied. The reason may be due to its very strength. If it is so eminently practical and clear, what more needs to be said? There is also the difficulty of its arrangements — the verses often appear to be a series of unrelated series of exhortations and statements. This would make for difficult preaching. Remember, this is one of the books on which Calvin did not write a commentary. Another reason is the danger of moralism. The book seems to stress how we ought to act more than what God has done for us (cf. Hubbard, 17).
The Latin Vulgate uses the title, Liber Proverbiorum. It is the translation of the Hebrew misle (a form of masal, which means “proverb”). The Greek OT (LXX) uses paroimiai which can be translated as parable or proverb. A proverb is a short, pithy observation, admonition, warning, prohibition, and wise saying.[2]
Overview[3]
1-9, A fatherly approach: exhortations for the young.
10:1-22:16, A plain man’s approach: Solomon’s collection of sentence-sayings. Life’s regularities, oddities, dangers and delights, noted, compared and evaluated.
22:17-24:22 and 24:23-34, More fatherly teachings: two groups of wise men’s exhortations.
25-29, More sentence-sayings; gleanings from Solomon, compiled by Hezekiah’s men. [25:1, “These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.”]
30, An observer’s approach: musings on the hidden Creator and on the idiosyncrasies of his creatures. [30:1, “The words of Agur son of Jakeh. The oracle.”]
31, A womanly approach: a mother’s home-truths (1-9); a wife’s example (10-31).
Wisdom
A dominant theme which runs through the book is the theme of wisdom. Wisdom is explicitly stated while her existence is always implied. Wisdom generally means “masterful understanding,” “skill,” “expertise.” Wisdom is inseparable from knowledge. “In Proverbs, hokma [wisdom] denotes mastery over experience through the intellectual, emotional, and spiritual state of knowing existentially the deed-destiny nexus — that is, to act on moral-spiritual knowledge out of its internalization (1:2; 2:1-5), thereby enabling its possessor to cope with enigma and adversity, to tear down strongholds, and thus to promote the life of an individual and/or a community (21:22; cf. 24:5; Eccl. 7:19; 9:13-16). A person could memorize the book of Proverbs and still lack wisdom if it id not affect his heart, which informs behavior.”[4]
In Proverbs, wisdom is pitted against the fatal charms of the whore and the adulteress and against folly itself. “There is presented to us the figure of Wisdom as the soul’s true bride, true counselor, true hostess, and as the very offspring of the Creator.”[5]
Wisdom, in these chapters, obviously prepares the way for Jesus Christ who is the Wisdom of God (1Cor. 1:24). Wisdom is personified as a Lady crying out (“Wisdom cries aloud in the street…” 1:20). We find wisdom is deeply rooted in God (8:22ff.), comes from God (2:6, “The Lord gives wisdom”) and is related to one’s attitude to God (9:10, “The fear of the Lord is the beginning of wisdom”).
The Benefits of Wisdom
There are great benefits in having wisdom. It is the fool who overlooks or disregards this. Several verses bring this point out. Wisdom is its own reward of course but possessing her soothes the soul and satisfies the person.
2:10-12, “…for wisdom will come into your heart, and knowledge will be pleasant to your soul; 11 discretion will watch over you, understanding will guard you, 12 delivering you from the way of evil, from men of perverted speech,:
3:7-8, “Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones.”
9:11, “For by me your days will be multiplied, and years will be added to your life.”
10:23, “Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.”
Wisdom Resides in God
In 8:22, we see Wisdom personified and perhaps a reference to Christ Himself. God possessed or acquired (ynIn”q’) wisdom from the beginning (NIV is not the best on this). “Wisdom is both older than the universe, and fundamental to it. Not a speck of matter (26b), not a trace of order (29), came into existence but by wisdom” (Kidner, Proverbs, 78)
God Himself never acted without Wisdom; He was always there in the beginning with her; He possessed her and she has always dwelt with Him.
JOB 28 asks where can wisdom be found— Job 28:23 “God understands the way to it, and he knows its place.” “Man’s remarkable success as a miner shows how clever and intelligent he is; but, for all that, he has failed completely to unearth wisdom.” (Andersen on Job, in TOTC)
Wisdom Comes from God
The Lord is able to give wisdom (2:6), “For the LORD gives wisdom; from his mouth come knowledge and understanding…” The Lord wants to give wisdom (1:20ff.; 8:1-11; 9:1-6).
Unlike the solicitors of our generation who may or may not be selling something beneficial, here is one who solicits us and who benefits from this? You and I do! 9:12 says, “If you are wise, you are wise for yourself; if you scoff, you alone will bear it.”
Remember, the Lord entreats us to entreat Him for wisdom. James 1:5 says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” Prov. 2:3-4 says, “and if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure…” There is great danger of not heeding wisdom, the danger of not acquiring wisdom (1:23ff.)
Wisdom is connected to God
It says that the FEAR of the LORD is the beginning of WISDOM (9:10). The word for “beginning” doesn’t just mean to start with the fear of the Lord and then graduate into something else. The word also suggests priority, its prominent position- it is first in importance and first in sequence. As one commentator said, the fear of God is both the ceiling and the foundation, namely, that it is our goal as well as our beginning. Job 28:28 says, “And he said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.'”
In other words, there is no wisdom without the fear of God; without that all gripping reverence for God and His ways, without that holy trembling before His infinite majesty-there simply is no wisdom.
All our ways are related to God and He can thwart all human efforts. If this fear of the Lord does not guide our steps, then we act as fools since none of our labors can stand on their own. Proverbs 16:1-4 says, “The plans of the heart belong to man, but the answer of the tongue is from the LORD. 2 All the ways of a man are pure in his own eyes, but the LORD weighs the spirit. 3 Commit your work to the LORD, and your plans will be established. 4 The LORD has made everything for its purpose, even the wicked for the day of trouble. Also, 16:9 says, “The heart of man plans his way, but the LORD establishes his steps.” (16:33, “The lot is cast into the lap, but its every decision is from the LORD.”) “The fear of the Lord relativizes human wisdom, because the mysterious freedom of God can subvert human plans and purposes (16:1, 9; 19:21; 21:30-31; 27:1). Without the God of Israel, the best human wisdom becomes folly, because God alone holds the world and all outcomes in God’s hands (2 Sam 16:15-17:23; 1 Cor 1:18-31)” (The New Interpreter’s Bible, 5:33)
Wisdom recognizes that all of life is related to God and therefore the pious heart orients itself to God and regulates his life in accordance with God’s ways. Faith is critical here. Though Proverbs does not explicitly state it, it nonetheless assumes it.
…it is noteworthy that Proverbs, for all its emphasis on common sense, exalts faith above sagacity (3:5, 7: ‘Trust in the Lord with all thine heart; and upon thine own understanding lean not;…Be not wise in thine own eyes…’); and for all its advocacy of prudence it refuses prudence the last word. Planning, proper as it is (‘Plans are established by counsel: by wise guidance wage war’, 20:18)—planning is subject to God’s Yes or No (19:21: ‘Many are the plans in the mind of a man, but it is the purpose of Yahweh that will be established’); equipment guarantees nothing (21:31: ‘The horse is prepared against the day of battle: but safety is of the Lord’)… (Kidner, Proverbs, 33)
[1] Four can be listed, from the newest to the oldest: Tremper Longman III, Proverbs, Baker Commentary on the Old Testament Wisdom and Psalms (Grand Rapids: Baker Academic, 2006); Bruce K. Waltke, The Book of Proverbs, Chapters 1-15, NICOT (Grand Rapids: Eerdmans, 2004); Bruce K. Waltke, The Book of Proverbs, Chapters 15-31, NICOT (Grand Rapids: Eerdmans, 2005); Roland E. Murphy, Proverbs, Word Biblical Commentary, vol. 22 (Nashville: Thomas Nelson Publishers, 1998); Raymond C. Van Leeuwen, The Book of Proverbs, NIB (Nashville: Abingdon, 1997).
Also worth mentioning are Derek Kidner, The Proverbs, TOTC (Downers Grove: Inter-Varsity Press, 1964); D. A. Hubbard, Proverbs, The Communicator’s Commentary (Dallas: Word, 1989); Duane A. Garrett, Proverbs, Ecclesiastes, Song of Solomon, The New American Commentary, vol. 14 (Nashville: Broadman Press, 1993). The standard liberal commentary is R. N. Whybray, Proverbs, The New Century Bible Commentary (Grand Rapids: Eerdmans, 1994).
[2] I used Tremper Longman III, Proverbs, 21.
[3] This is taken from Derek Kidner, The Wisdom of Proverbs, Job & Ecclesiastes: An Introduction to Wisdom Literature (Downers Grove: IVP, 1985), 18.
[4] Bruce K. Waltke, The Book of Proverbs, Chapters 1-15, NICOT (Grand Rapids: Eerdmans, 2004), 77.
[5] Kidner, The Wisdom of Proverbs, Job & Ecclesiastes, 22.
The Larger Catechism, #69, pt. 1
The Larger Catechism
Questions 69
69. Q. What is the communion in grace which the members of the invisible church have with Christ?
A. The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification,[283] adoption,[284] sanctification, and whatever else, in this life, manifests their union with him.[285]
Scriptural Defense and Commentary
[283] Romans 8:30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. [284] Ephesians 1:5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. [285] 1 Corinthians 1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.
Introduction
Most commentators give very little attention to this question because it introduces the subsequent questions on justification, adoption, etc. Ridgeley gives it half a page and Vos addresses it even less. Vos does, however, add the following helpful notation: “This question is of the nature of a summary of the contents of questions 70-81. Therefore we shall consider it only briefly and then pass on to question 70.” (Vos, 151)
Vos is correct as to its function in the Catechism but what the question assumes is of great significance. It focuses on the union believers have with Christ and the graces we receive from that union. Much is implied in the question and answer. Furthermore, the question will also help us to address a few matters we have briefly touched upon in our study of effectual calling. Those questions may be best addressed here.
Communion in Grace?
In LC #65, it says that the “members of the invisible church by Christ enjoy union and communion with him in grace and glory.” Question 69 explains what “communion in grace” means while questions 82-83 develop what “communion in glory” entails. Apart from those references, the particular language is absent in the rest of the Westminster Confession and the Catechisms. We have hinted at its meaning in our study of LC #65 but will need to develop it more here.
Ridgeley explains it in the following manner: “Communion with Christ does not in the least import our being made partakers of any of the glories or privileges which belong to him as Mediator; but it consists in our participation of those benefits which he hath purchased for us.” Communion in grace is nothing less than participating in those benefits our Lord has purchased for us. Vos, on the other hand, does not explain this peculiar language.[1]
The language of “communion of graces” (communication gratiarum) is found in traditional reflections on Christology (communion of properties or communicatio idiomatum) in which the human nature benefits from its union with the divine nature. The human nature “is greatly exalted in its degree of excellence by its union with deity, but not changed in kind.”[2] This may be a helpful way of better understanding the point of the LC. There is an inevitable benefit that flows to those who are united to Christ.
In our union with Christ, we commune with Christ and all His benefits. Brakel says, “Union with Christ will necessarily result in communion with Christ.”[3] That is, if we are united to Christ in our effectual calling, we will by necessity commune with Him, “that is, the exercise and utilization of this relationship. This communion is both with the Person of Jesus Christ and with His benefits.”[4]
James Ussher’s warm words are helpful. “What are the special comforts of this communion with Christ? That we are sure to have all graces and all good things from him, and that both our persons are beloved, and our services accepted in him and for him; John 1.16, 17. 1 Cor. 1.30. Eph. 2.4, 5.13. 1 Pet. 2.5.”[5]
So communion in grace means that all the benefits and graces that are Christ’s are ours (“the members of the invisible church”). The answer further states that it “is their partaking of the virtue of his mediation.” That is, we partake of all that Jesus accomplished, all the benefits and power that come from HIs mediation (what He did as our Savior, as the Mediator of the New Covenant).
The answer lists three graces in particular (justification, adoption, and sanctification) “and whatever else, in this life, manifests their union with him.” Because believers are united to Christ, these graces, benefits automatically come to us — remember, if Jesus is yours, then all that He has is yours. Christ and His benefits are the believer’s portion; “this is their portion and they have a right to it. Jesus Himself is their Jesus and all His benefits are theirs.”[6]
The passages used (Rom. 8:30; Eph. 1:5; 1Cor. 1:30) list those graces we receive in our union with Christ. Ussher says justification and glorification are the “main benefits” of the believer’s union with Christ (using Rom. 8:30). Paul lists various graces or benefits believers receive (adoption is not listed in Rom. 8:30 and 1 Cor. 1:30 while other graces are not listed in Eph. 1:5, etc.).[7] These cluster of benefits or graces are our through our union with Christ.
Ordo Salutis or Historia Salutis?[8]
Reformed theologians are fond of speaking about the ordo salutis, the order of salvation (John Murray). Recently, questions have been raised as to their significance and faithfulness to Scripture. Union with Christ suggests that all these graces come to us as we commune with Him. Greater emphasis is placed on the history of salvation, the once for all salvation that has come to believers. The concern some have with the order of salvation is that we focus too much on particular steps and experiences rather than on Christ. Berkouwer, as a result, argued for the via salutis, the way of salvation. But an order of salvation is inevitable. We cannot talk about glorification without justification or adoption, calling, etc. There is a “coherence” or logical order to our salvation. We “recognize an order when we consider salvation in its internal coherence.”[9] Though we ought not to see all these graces as merely chronological, yet we should see them as logically coherent.
Admittedly, differences have been raised as to the order within the Reformed circle but most of those differences centered on different definitions. It is proper therefore to speak of the order of salvation as long as we do not slavishly presume mere chronological order at the expense of our union with Christ. I do not believe they are mutually exclusive (the Puritans certainly did not).
Manifesting our Union with Christ
The catechism, after listing the three graces also notes, “and whatever else, in this life, manifests their union with him.” That is, the innumerable benefits of our union with Christ will manifest themselves in our lives. Without going into all the particulars, we should note that whatever we need from the Lord will be ours and those graces will manifest our union with Him. Power in our weakness, joy in our suffering, new life, adoption, abiding in Him, etc. Ridgeley says, “He has received those blessings for us which he purchased by his blood; and, accordingly, is the treasury, as well as the fountain of all grace; and we are therefore said to ‘receive of his fullness, grace for grace’ [John 1:16].” (Ridgeley, 2:80)
Lessons
1. Therefore, we have nothing to boast about (1Cor. 1:31). Any change, any “manifestation” of our union with Christ should compel us to praise Christ. Our immediate reflex should be one of humility and not of pride. [1Cor. 15:10, But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.]
2. We must more firmly accept the truth of Jesus’ statement, “…for apart from me you can do nothing.” (Jn. 15:5) We find that in and of ourselves, we are really nothing. It is our union with Christ and His effectual work in us through the power of the Spirit that enables us to make progress in holiness.
3. Doesn’t our union with Christ make more sense of Paul’s longing in Phil. 3:8-11? The more we know by faith (and by experience) of the power and reality of our “connection” or union with Christ, the more we will desire Him.
4. Is there any manifestation of union with Christ in your life? If you are truly united to Him, then you will of necessity commune with His person and graces. It is inevitable. A fruitless tree means the professing believer is not vitally united to Christ. Something must manifest itself, either our union with Christ or our union with the first Adam. Union with Christ will necessarily manifest the graces come from our communing with Him, our Redeemer and Lord.
[1] Some theologies do not seem to spend any time developing the doctrine of union with Christ. It is not treated in Herman Hoeksema, Reformed Dogmatics (Grand Rapids: Reformed Free Publishing Association, 1966); J. van Genderen and W. H. Velema, Concise Reformed Dogmatics, trans. Gerrit Bilkes and Ed M. van der Maas (Phillipsburg: P&R Publishing, 2008); Herman Witsius, The Economy of the Covenants Between God and Man: Comprehending a Complete Body of Divinity, trans. William Crookshank, 2 vols. (London: R. Baynes, 1822).
[2]W. G. T. Shedd, review of The Humiliation of Christ, by A. B. Bruce, in The Presbyterian Review II (July 1881): 619. I deal with communion of properties in my notes on Christology (§ The Unipersonality of Christ).
[3] Wilhemus á Brakel, The Christian’s Reasonable Service, ed. P, trans. Bartel Elshout, 4 vols. (Ligonier, PA: Soli Deo Gloria Publications, 1992-95), 2:90.
[4] Brakel, The Christian’s Reasonable Service, 2:90-91.
[5] James Ussher, A Body of Divinitie (London: Printed by William Hunt for Theodore Crowley, 1653), 191.
[6] Brakel, The Christian’s Reasonable Service, 2:93.
[7] Paul does not give an exhaustive list in these passages. He seems to list only those “graces” that are particularly relevant to the situation.
[8] I develop this issue more thoroughly in my notes on Soteriology.
[9] J. van Genderen and W. H. Velema, Concise Reformed Dogmatics, trans. Gerrit Bilkes and Ed M. van der Maas (Phillipsburg: P&R Publishing, 2008), 577.
The Larger Catechism, #66-68
The Larger Catechism
Questions 66-68
66. Q. What is that union which the elect have with Christ?
A. The union which the elect have with Christ is the work of God’s grace,[270] whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband;[271] which is done in their effectual calling.[272]
67. Q. What is effectual calling?
A. Effectual calling is the work of God’s almighty power and grace,[273] whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto)[274] he doth, in his accepted time, invite and draw them to Jesus Christ, by his Word and Spirit;[275] savingly enlightening their minds,[276] renewing and powerfully determining their wills,[277] so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.[278]
68. Q. Are the elect only effectually called?
A. All the elect, and they only, are effectually called:[279] although others may be, and often are, outwardly called by the ministry of the Word,[280] and have some common operations of the Spirit;[281] who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.[282]
Scriptural Defense and Commentary
[270] Ephesians 1:22. And hath put all things under his feet, and gave him to be the head over all things to the church. Ephesians 2:6-7. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. [271] 1 Corinthians 6:17. But he that is joined unto the Lord is one spirit. John 10:28. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. Ephesians 5:23, 30. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body…. For we are members of his body, of his flesh, and of his bones. [272] 1 Peter 5:10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 1 Corinthians 1:9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. [273] John 5:25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Ephesians 1:18-20. The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. 2 Timothy 1:8-9. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. [274] Titus 3:4-5. But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Ephesians 2:4-5, 7-9. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)…. That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. Romans 9:11. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. [275] 2 Corinthians 5:20. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 2 Corinthians 6:1-2. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) John 6:44. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 2 Thessalonians 2:13-14. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. [276] Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 1 Corinthians 2:10, 12. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God…. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. [277] Ezekiel 11:19. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 36:26-27. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. John 6:45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. [278] Ephesians 2:5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) Philippians 2:13. For it is God which worketh in you both to will and to do of his good pleasure. Deuteronomy 30:6. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. [279] Acts 13:48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. [280] Matthew 22:14. For many are called, but few are chosen. [281] Matthew 7:22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? Hebrews 6:4-6. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. [282] John 12:38-40. That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. Acts 28:25-27. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. John 6:64-65. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. Psalm 81:11-12. But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts’ lust: and they walked in their own counsels.
From Invisible Church to Union with Christ
The last question dealt with the “special benefits” of the invisible church. The short answer is that the church enjoys “union and communion” with Christ. The invisible church is synonymous with the elect of God and for that reason, the ideas of union and election are combined in this question. Since union with Christ is the benefit of the invisible church, what then is that union? “What is that union which the elect have with Christ?”
This question is more significant than it appears. If being part of the invisible church is the most important thing and the special benefits of the invisible church is union, then we definitely need to understand what that union means. This is what actually happens; this is how it happens; this is why it happens. The answers explain the actual secret workings in the elect of God.
Most evangelical believers do not readily use “union” language though many NT scholars highlight its significance on account of their reflections on the NT. For them, it has a central place in NT theology, especially in Pauline theology.[1] How does what Christ did and what He has become mine? Union with Christ explains this concern. William Lyford says that union with Christ “is the ground of our partaking in all that Christ ever did or suffered.”[2]
Union with Christ Defined
Two fundamental foundations guide the definition of union with Christ. One is that it is for the elect and the second is that it is the work of God’s grace: “The union which the elect have with Christ is the work of God’s grace…” Only the elect of God are united to Christ; they alone have the benefits that come from that union. That is, not everyone is united to Christ. Some Roman Catholic theologians and liberal protestant writers teach that Christ is universally united to everyone on account of his incarnation. Only God’s elect are united to Christ (cf. Eph. 1:3-4). Furthermore, this union with Christ “is the work of God’s grace.” It is not something we do or something we affect — rather we end up “in Christ” because God accomplished it by His grace: “And because of him you are in Christ Jesus” (1Cor. 1:30, e˙x aujtouv de« uJmei√ß e˙ste e˙n Cristwˆ◊ ∆Ihsouv).[3]
The LC defines the union in these terms: “whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband…” The two words “spiritually and mystically” mean that the union is the effect of the Spirit (and is immaterial) and is accomplished in a mysterious way. Our union is not personal (one person with Christ) or corporeal (not a bodily union). “The church is the body of Christ, and Christians are the members of Christ, but only in a spiritual sense, not in a physical or material sense of the word.” (Vos, 144) That is, we are not physical extensions of Christ (not sure if certain groups believed that we were corporeally united to Christ).[4]
This union is real and makes us inseparable (“yet really and inseparably”). 1 Corinthians 6:17 says, “But he that is joined unto the Lord is one spirit” (oJ de« kollw¿menoß twˆ◊ kuri÷wˆ e≠n pneuvma¿ e˙stin.). A real union exists. Vos notes that we often think “spiritual” is not as real and substantial as the physical — but this union is spiritual and real. They are not mutually exclusive. Socinians apparently believed that this union was nothing more than Christ taking on our common nature.[5] It is more than that.
The catechism states that the elect of God by the His gracious work are “joined to Christ as their head and husband…” This union simply means to be joined to Christ as our spiritual head and husband. The head image speaks of the body; the husband analogy speaks of marriage. Since Jesus is our head and husband, we are correspondingly his body and bride.
In the body, all things are common — Christ is the head of the body. In marriage, each one benefits from the spouse and the two become one flesh so in this spiritual union, we are one with Christ. The fortunes of one affect the fortunes of the other. Paul says in Eph. 2:6, “raised us up with him and seated us with him in the heavenly places in Christ Jesus…” In our union with Christ, His session affects us and that union means that we are seated with Him in the heavenly places. How does this come about? It comes to us through God’s effectual calling.
Effectual Calling
Christ becomes one with us in our union with Him. In our union with Christ, we draw all our benefits from Him. This work of God’s grace in affecting the union is called “effectual calling.” It is first act on us in history and it changes everything — without this, we are lost in our sins and in darkness.
The first thing to note is that “effectual calling is the work of God’s almighty power and grace,” — When God calls, it is powerful and effective. The word “called” is used without the word “effectual” in the Bible (e.g., Rom. 1:7; 1Cor. 1:2) but those instances reveal that the call was indeed effectual. Jesus called out Lazarus and he lived. Jesus said, “The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” (Jn. 5:25) On this verse, D. A. Carson says, “Here, …the coming hour already is: the resurrection life for the physically dead in the end time is already being manifest as life for the spiritually dead.”[6] Jesus speaks and makes those who are spiritually dead to hear and live. As he called out Lazarus from physical death, so He calls out those who are spiritually dead. It is the work of God’s almighty power and grace (cf. Eph. 1:18-20).
This catechism further states, “whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his Word and Spirit…” God’s powerful call comes from His free and special love to the elect. Nothing in the elect moved God to love them (it was free and voluntary). His love for them is “special” — that is, though in some qualified sense we can say God loves everyone, we must also say that God loves the elect with a special love. That love comes to historical expression by inviting and drawing sinners to Christ. That invitation comes “in his accepted time.” Though the general call of the gospel may have come to the elect numerous times, the effectual call comes “in his accepted time,” the time of God’s own choosing. It may come to him or her when an infant, a child, a teenager, a young adult, etc. “But in every case it is during the lifetime on earth of each elect person.” (Vos, 147)
This invitation and drawing is His. That is, He is the one inviting the sinner to Jesus Christ. Paul says that the Roman Christians were “called to belong to Jesus Christ” (Rom. 1:6, uJmei√ß klhtoi« ∆Ihsouv Cristouv). Who called them? The text (vv. 1, 2) makes it clear that it was God the Father who called them.[7] It is clearer in 1Cor. 1:9, “God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord (e˙klh/qhte ei˙ß koinwni÷an touv ui˚ouv aujtouv ∆Ihsouv Cristouv touv kuri÷ou hJmw◊n).”
God the Father effectually calls the sinner into fellowship with His Son. This must be remembered. In effectual calling, the preacher or the evangelist is not one “calling” the sinner per se — effectual calling happens when God calls through the preaching of the Word. Notice the following clause — “by his Word and Spirit.” God invites by His Word and Spirit. It is not the bare Word but the Word and the Spirit. The Spirit uses the Word to draw the sinner to Himself — He ordinarily uses the Word to draw the sinner. He is not opposed to His Word (an experience contradicting His Word) — He is also not independent of His Word (a unqualified universal spiritual experience apart from God’s Word). When the Word is preached and the Spirit is not present to impress its truth, then the Word without the Spirit is ineffectual.
As God invites by his Word and Spirit, He draws them by “savingly enlightening their minds…” The mind, we have already studied in our previous lessons, is darkened in its understanding. The preached Gospel will not be truly understood. The person may understand the individual words, the salient points of the message, etc. but cannot “savingly” understand it. All of us have heard many spiritual truths that we could repeat back to the speaker with verbal accuracy. But it does not follow that we’ve understood its significance and relevance. A cavalier response of, “Yea, yea, I know there is a fire in the house, but I don’t care.” indicates he understood the message but did not understand the true significance of it. The will also needs to change but we will deal with that point below.
In savingly enlightening the mind, the divines assumed that the converted sinner is enabled to understand the message of the gospel. It is not merely “a religious experience.” The “lights” come on in the head, as it were. Acts 26:18 says that Paul was sent to “to open their eyes” (the eyes of unbelievers). The Lord must open our hearts to understand the message (cf. Acts 16:14, Lydia — “The Lord opened her heart to pay attention to what was said…” NASB has “to respond (prose÷cein) to the things spoken.” The Lord must open the heart to pay attention, notice, respond, etc. to the gospel. Without the work of God, our minds are hardened and a veil lies over our hearts (2Cor. 3:14). Paul says that an unbeliever is “not able to understand” the things of God (1Cor. 2:14) because we need the Spirit to understand them (cf. Mt. 16:17).
When the Spirit works with the Word, he enables them to understand the message of the gospel. It is not a bare religious experience. A knowledge of who God is, what man and sin are, and more importantly, who Christ and His salvation are, etc. are all known in some fashion. Some knowledge must be understood and believed. In Acts 2, a preaching of Christ’s death, resurrection, and exaltation are highlighted. It brought conviction (“they were cut to the heart” 2:37) and prompted them to asked “Brothers, what shall we do?” Some gospel knowledge has to be understood and received. The Spirit enables us to understand what the Scriptures teach. He does not merely give us a spiritual experience.
Effectual calling includes the renewal and directing of man’s will: “renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.” The promise of the New Covenant in Ezekiel was that God would put a new spirit in man (11:19) and will cause us to walk in God’s statutes (Ezek. 36:26-27); he will circumcise our hearts (Deut. 30:6). He renews our will be giving us a new spirit with a heart of flesh. He quickened us to life (Eph. 2:5) and works in us what is pleasing to Him (Phil. 2:13). God powerfully enables us so that we can freely answer His call. He makes us willing to do so. The one effectually called embraces God’s grace offered to them in the gospel. He does not leave them to merely understand the gospel by enlightening them but in fact enables them to respond — actually, enables and compels them to respond — will cause them to walk in His statutes (Ezek. 26:27).
The person who is effectually called delights to respond to the gospel. He understands it for the first time and is desirous of it in a new manner. He truly accepts and embraces God’s offer of grace in Christ Jesus. The believer is not left to chance. God does not make alive and just sit back to see and hope that we will believe and live — He enables us both to will and to do for his good pleasure (Phi. 2:13). The person is not coerced but is truly liberated and is enabled by the Spirit to believe. He has never been freer before. Satan would have unbelievers believe that believers are in bondage and that the unbeliever’s lifestyle of sin and rebellion is freedom. The exact opposite is the truth. The sinner is truly liberated to “accept and embrace” the offer of the gospel – they are “made willing and able freely to answer his call.” No one will be with Christ who does not want to be with him (nor in heaven who does not desire to be there). God enables them to freely desire and embrace Christ offered to them.
The Elect and Effectual Calling
Question 68 asks who are effectually called. The answer is “all the elect, and they only, are effectually called.” The saving effects of God’s calling find their home only in God’s elect. It is effectual only in the elect because God does not apply the effects of redemption on the non-elect. Those for whom Christ died will be effectually called and in turn (and in time), receive (solely by God’s grace) the benefits of Christ’s redemption. Acts 13:48 states the following in response to Paul’s preaching, “and as many as were ordained to eternal life believed.”[8] This verse is very clear and we must correctly understand it. One commentator interprets it in the following matter: “On their part these Gentiles took an active role in believing, in committing themselves to Christ; but it was in response to God’s Spirit moving in them, convicting them, appointing them for life. All salvation is ultimately only by the grace of God.”[9] This is close to being correct but he seems to suggest that the Spirit is appointing them to eternal life by enabling them to believe. Another interpreter says, “All those who believed “were appointed for eternal life” (v. 48c).”[10] This makes the whole verse man centered. Another commentator (David Williams) also twists the whole meaning of the verse by translating it to say, “…as many as had set themselves [by their response to the Spirit’s prompting] for eternal life became believers.”[11]
They are not faithful to the text. It says, “and as many as were appointed to eternal life believed” (kai« e˙pi÷steusan o¢soi h™san tetagme÷noi ei˙ß zwhn ai˙w¿nion). The verb “they believed” (e˙pi÷steusan) is explained by the clause “as many as were appointed to eternal life.”[12] The verse is quite clear and unambiguous. Stott notes, “Some commentators, offended by what they regard as an extreme predestinarianism in this phrase, have tried in various ways to soften it.”[13] We have given a few examples of that effort. Acts 13:48 clearly teaches that God effectually calls only those whom He has appointed to eternal life.
Nevertheless, that does not mean that absolutely nothing happens to the non-elect when the gospel is preached. The LC explains how the Word of God affects the non-elect — “although others may be, and often are, outwardly called by the ministry of the Word…” Remember the statement of our Lord, “For many are called, but few are chosen.” (Mt. 22:14) The catechism talks about being “outwardly called by the ministry of the Word.” Through the general preaching of the Word, everyone is called to repent of his sins and believe in the Lord Jesus Christ. “This call shows men what they ought to do in order to salvation, and renders them inexcusable in case of disobedience.”[14] God sincerely does call them through the preaching of the word. Watson is again correct when he says, “God speaks not by an oracle, he calls by his ministers.” The offer of mercy and pardon, the call to repent of sin, the proclamation of the good news of our Lord Jesus Christ are presented to the unbeliever. God is using His servants to beseech all sinners to repent and believe. This external call “is nothing else but God’s blessed tender of grace in the gospel, His parleying with sinners, when He invites them to come in and accept of mercy.”[15] But this outward call is not invested with the power to convert though it has the authority to convict and condemn as a witness on judgment day because they did not repent (cf. Rev. 9:20-21). It makes men inexcusable and their judgment inescapable.
God the Spirit may do more with the Word than simply have it proclaimed. The catechism states that “others may… have some common operations of the Spirit.” Vos defines this phrase in this manner: “The common operations of the Spirit may convict of sin, lead to outward reformation of life of greater or lesser degree, restrain sin and evil, lead sinful people to perform acts of kindness or mercy in the human sphere, and the like. But the common operations of the Spirit fall short of salvation; they do not result in the person’s being united to Christ as his Savior in repentance and true faith.” (Vos, 149-150)[16]
Jesus tells a parable of the sower and one of the effects is “the one who hears the word and immediately receives it with joy” (Mt. 13:20). This “rocky ground” hears and receives the preached word, even with joy! But the person eventually “falls away” (Mt. 13:21).[17] This would be an example of one who had the common operations of the Spirit which did not result in eternal life. Vos notes that the person may in fact feel smitten in their conscience and in turn may change their behavior. They may go to church, stop cursing, drinking, spending their money on sheer vanities, and actually become more tolerably pleasant. Such a person may be convinced to help out in Haiti, at the soup kitchen or simply shovel off the snow of his neighbor’s sidewalk and driveway. All these are good (in so far as being better for all of humanity) but it did not issue in regeneration and unto eternal life. Restraint from sin and reformation of life are found in those who had religious experiences as well as those who did not. Some simply come to their senses and mend their ways because they have grown tired of their old ways (e.g. give up drinking, smoking, drugs, abusing people, harmful activities, etc.).
Hebrews 6:4-6 is perhaps the most common text to substantiate this point. Though good men may differ as how best to interpret this text, it is sufficiently clear that the listed effects of the gospel in their lives did not prevent them from falling away. These people have “tasted the good word of God” and yet are not convincingly converted. Jonathan Edwards has demonstrated that a person may experience many “religious affections” and still remain unconverted.[18] So these people are externally called and externally affected but are strangers to the real abiding effectual call of God.
The catechism states that such people ultimately neglect the grace offered to them. The last clause states: “who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.” Many men and women, young men and women, and boys and girls, are content with a superficial influence of the gospel. The pleasant affects draw them. The overall terms of the gospel (called to carry the cross, die to self, submit to Christ’s Lordship, etc.) are neglected and in the end they pour contempt on the gospel. They may know much about the gospel, teach at a seminary, serve as a pastor, elder, missionary, etc. and yet they resist its full effects.
In willfully resisting the gospel, God gives them over to their hearts. In Is. 81:11, 12 we read the following: “But my people did not listen to my voice; Israel would not submit to me. So I gave them over to their stubborn hearts, to follow their own counsels.” Israel heard the Word of God preached and declared to them but would not heed it. Calvin on this passage rightly states, “Still the external call alone would be insufficient, did not God effectually draw to himself those whom he has called.” God did not effectually draw His people when He spoke to them. We need God’s Word and God’s gracious inward call to truly benefit from His voice. Watson says, “You may resist the minister’s call, but you cannot the Spirit’s call.”[19] Without the Spirit, men will resist every appeal of every preacher.
Judas had the gospel preached to him and did not believe (Jn. 6:64-65) and many in Israel also had the gospel preached to them (Heb. 4:2) and did not believe. The Spirit says, “Today, if you hear his voice, do not harden your hearts…” (Heb. 3:7, 8). What becomes clear is that the ability to savingly hear the gospel comes from God but our ability to refuse Him who speaks condemns us. Men refuse to heed the gospel; they willfully neglect it — the voice was heard but it was not heeded. John and Luke write about the Jews who refused to believe in Jesus and were subsequently hardened (Jn. 12:37-40; Acts 28:25-27).
To actually come under the influence of the common operations of the Spirit should not make us content. We should earnestly listen to the Word of God so that we might be saved. We should not receive the grace of God in vain: “Behold, now is the favorable time; behold, now is the day of salvation.” (2Cor. 6:1, 2) If we simply tolerate or grow comfortable with the gospel without truly receiving, accepting, and embracing the grace offered to us, we will be judicially hardened. Whatever we might think of the “lawless one” in 2Thess. 2:9ff., one thing becomes clear, our self-deception will be our own undoing. “Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.” (2Thess. 2:11-12)
People who have heard the gospel for years, covenant children who have heard the gospel all their lives, elderly church people who have always attended church, etc. must not confuse being exposed to the gospel with embracing it. The common operations of the Spirit they received cannot get them to heaven. They have been externally called all their lives but have they been effectually called?
[1] Cf. James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Eerdmans, 1998), 390ff.; Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2005), 479-482; Leonhard Goppelt, Theology of the New Testament, trans. John E. Alsup, 2 vols. (Grand Rapids: Eerdmans, 1982), 2:105-6.
[2] William Lyford, The Instructed Christian (1655; Ligonier, PA: Soli Deo Gloria, nd), 138.
[3] NIV has, “It is because of him that you are in Christ Jesus…”; NASB has “But by His doing you are in Christ Jesus…”
[4] Lyford , The Instructed Christian, 130-1 seems to suggest that it was. He cites Robert Watsfield and Henry Nichols seemed to have believed in some sort of carnal union and indwelling (and also of deifying man through the union), see pp. 125-6.
[5] Thomas Ridgeley, Commentary on the Larger Catechism, 2 vols. (1855; reprint, Edmonton, AB Canada: Still Waters Revival Books, 1993), 2:45.
[6] D. A. Carson, The Gospel According to John (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 1991), 256.
[7] John Murray, Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1959-1965), 1:14, 15: “It is not probable that “called of Jesus Christ” indicates that Jesus Christ is conceived of as the author of the call. For uniformly God the Father is represented as the author (cf. 8:30; 11:29; 1 Cor. 1:9; 2 Tim. 1:9). They are the called of Jesus Christ in the sense of belonging to Christ inasmuch as they are called by the Father into the fellowship of his Son (1 Cor. 1:9).”
[8] The whole verse reads, “And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.”
[9] John B. Polhill, Acts (NAC 26; ed. E. Ray Clendenen; Accordance electronic ed. Nashville: Broadman & Holman Publishers, 1992), 308.
[10] Ajith Fernando, Acts (NIVAC; ed. Terry C. Muck; Accordance electronic ed. Grand Rapids: Zondervan, 1998), 388.
[11] David J. Williams, Acts, New International Biblical Commentary (Peabody, MA: Hendrickson, 1990), 239.
[12] The subject of the third person plural is the nominative plural: “They, that is, as many as were appointed to eternal life, believed.”
[13] John R.W. Stott, The Message of Acts (The Bible Speaks Today; Accordance electronic ed. Downers Grove.: InterVarsity Press, 1994), 227.
[14] Thomas Watson, A Body of Divinity (Grand Rapids: Sovereign Grace Publishers, nd), 153.
[15] Thomas Watson, All Things for Good, Puritan Paperbacks (Carlise: Banner of Truth, 1986), 104.
[16] Ridgeley says something similar: “Their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of consequences, they abstain from many enormous crimes, as well as practice several duties of religion. They are also said to be made partakers of some great degrees of restraining grace.” (2:49)
[17] The proof text includes Mt. 7:22, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?”
[18] Cf. Jonathan Edwards, Religious Affections, Works of Jonathan Edwards, vol. 2 (New Haven: Yale University Press, 1959).
[19] Watson, All Things for Good, 108.
Chapter 8, What should I do during the Lord’s Supper?
When we are invited to our friend’s house for dinner, we go there to eat with him. Yet, it is more than just sitting down to eat dinner. We relish the fellowship and relationship we have with our dear friend and we want to be with him more than simply eating the meal. The dinner time becomes special not because the food is good but more so because the friendship is delightful. It is the friendship and fellowship that makes the evening wonderful. What makes the Lord’s Supper so wonderful is not the bread and wine nor the seriousness that surrounds the celebration. Fellowshipping with Christ is what makes the whole Supper so delightful.
Satan
During the Lord’s Supper, we must consider the high privilege and the great blessings we are about to receive. We must also be aware of Satan’s presence during the Supper. Remember, Satan was at the first Supper. “Then after he [Judas] had taken the morsel, Satan entered into him.” (Jn. 13:27)
He will accuse you and bring to your mind many things you have done wrong. He will distract you, inject wicked thoughts into your minds, etc. If he can rob you of any of the spiritual blessings, he will. So pray against him and cling to Christ by faith. If the work to be done is good and holy, then Satan will be most active during that time. Resist him firm in your faith.
Basic stuff
We all know that we should fix our minds on what we are about to do. We should fight against wandering thoughts and against careless mannerisms. We do not wish to undo all our good preparations by mindlessly going to the table of the Lord.
We have all seen little children looking around and grabbing at things during the Lord’s Supper. We excuse that behavior because they are so young. We would say, “What do you expect? They don’t understand and that is why they act that way.” We also recognize that they also cannot take the Lord’s Supper because they do not understand what to believe or how to act.
Would it not be horrible if you understood all these things regarding the Supper and yet you acted as that child? Yes! Be focused and pray. Ask the Lord to help you focus on Him. You are commanded to do this in remembrance of Him and not in remembrance of something silly!
One and Ten
Robert Murray McCheyne said, “For every look at self, take ten looks at Christ.” It is easy to focus on ourselves during the Lord’s Supper. McCheyne’s advice should be heeded. It is true we must be aware of our sins but we must also remember we are not coming to the supper because we are perfect and healthy. We need the supper for our spiritual nourishment because we are weak and sinful. It is the Lord’s table and not our own. He invites us to it because it is for our spiritual benefit. By faith, we look to Christ recognizing that His death has fully paid for all my sins. You are not coming to the table because you are “good enough,” you come because Jesus is your Savior and you partake in remembrance of Him!
Faith in the face of your personal sins
You might have committed particular sins through the week that you did not rightly handle. You never really confessed them or you merely mouthed words of repentance. Anyway, you feel guilty. Whatever the sin, confess and repent. At the same time, look to Christ in faith.
Christ has died on the cross for your sins and this sacrament remembers that deed — you “proclaim the Lord’s death until he comes.” The wine represents the blood of his covenant “which is poured out for many for the forgiveness of sins.” (Mt. 26:28) As you drink the wine, believe that as certainly as that wine is taken in, your sins have been forgiven.
The Lord’s Supper is not merely a memory recall but it is also fellowshipping or communing with Christ. You are to feed on Christ by faith, receive of his fullness, and trust in His merits (LC, 174). You by faith receive and apply to yourself Christ crucified and all the benefits of his death (LC, 170). This is where the benefits of his past finished sacrifice on the cross become a present benefit to your soul.
Faith in the face of your dullness
If you are not well aware of your personal failures and sins, you might be appalled by your dullness of heart. How can you feel so indifferent to what is going on? You might fear greatly because your heart is so cold. Immediately, you may be tempted to panic and wonder if you should step away from the supper.
You should “bewail your unbelief” (LC, 172), that is, you should call upon Christ and say, “Lord, my cold unbelieving heart – O do forgive me. I want to want you more than I do.” Then partake of the supper while believing there is pardon for you in Christ.
You are doing this in remembrance of what He has done for you. Christ’s death on the cross has secured your salvation and has purchased your forgiveness. Even your dull, cold, and lifeless condition was paid for. You are fellowshipping with Christ’s body and blood (1 Cor. 10:15, 16). As these elements of bread and wine are present to your eyes, so you fellowship with everything those elements represent. Our Larger Catechism says that “the body and blood of Christ are …spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses” (LC, 170). In other words, everything that the bread and wine represents are present spiritually to you by faith as certain as the bread and wine are present before your eyes and mouth.
Faith in the face of your accusing conscience
Sometimes you feel “condemned.” You may not be able to put your finger on it. There is a feeling of defeat and unworthiness hanging over your spirit like a dark cloud. You might feel most unworthy and doubt if God really wants you there. You feel reluctant.
This feeling is not uncommon. I recently listened to a brilliant Christian philosopher defend the faith against atheism. He understood all the ins and outs of the Christian faith and defended it very powerfully. During the question and answer session, one asked him if he doubted. He said that he did not doubt the nature of the Christian faith but doubted quite often if God loved him because of his own personal sins and because of his many health problems. I was amazed to see that such a brilliant man could doubt so easily.
Yet, we all doubt and feel condemned at times. The supper seems to hold little benefit for us. How should we respond when the table is served on the appointed Lord’s Day? We must remember that it is for us! “This is my body which is for you.” (1 Cor. 11:24) Christ did not say it is for you because you feel so good or have such a perfect conscience or because you are not cast down. He said it is for you as you are.
When do we go to the doctor? When we are sick, right? Yes. What would you say to someone who said, “I’m going to go to the doctor when I improve and get healthier.”? Will he really get healthier if he stays away from the doctor? I doubt it. We go to the doctor because we need him. Likewise, we go to Christ because we so need Him and this supper is spread out before us to encourage and nourish us.
Think about it, if you feel condemned and guilty, do you think staying away can help you? Who alone can relieve you of your sad condition? Is it not the Lord Jesus? Will not fellowshipping with Him help you? Will it not cheer your soul and encourage you? In your sad condition, go humbly but expectantly to Him as you eat by faith. Doubt not and remember that Christ has died for you so that you might find life in Him.
While you eat and drink
While you eat the bread and drink the wine, consider and believe that just as you chew the bread and drink the wine, know that Christ is communicating by His Spirit His blessings to you. As certain as you eat and drink those elements, so you fellowship with Christ.
Remember, this eating and drinking has two levels — one by the mouth and the other by your soul. You chew and drink to receive it into your mouth and you exercise faith to receive Christ into your soul. The eating and drinking signify your union and enjoyment of Christ.
Eat and drink with faith. Just eating the bread without faith will do you as much good as if a monkey ate the bread. I have seen some little infants become frustrated because their mommy and daddy were eating the bread and they didn’t receive anything. All they see is the opportunity to eat and put something into their mouths. In the Lord’s Supper, as you already know, it is something more than eating!
Faith in Christ
We cannot forget this one simple truth. Without faith, eating and drinking the Lord’s Supper will be of no benefit to you. You only receive the bread and wine if you do not exercise faith. In addition, you may incur God’s judgment for eating with your mouth without spiritually eating by faith.
Christ is ours by faith and we truly and really fellowship with Him at the Supper — He is “present to the faith of the receiver” (LC, 170) and we are called to “wait upon God” in the Supper (LC, 174). So look to Christ as you eat and drink.
In particular, look to Him regarding all that He has accomplished for you on the cross, and by faith accept the simple truth that you are fellowshipping with Him. The Spirit brings about that special fellowship with Christ. Your stomach may still feel hungry after the Lord’s Supper but your soul will be filled. Remember, it is all about Him — “Do this in remembrance of Me.”
Questions
1. How does Satan get involved in the Lord’s Supper?
2. What are some of the basic things you should not do during the Supper?
3. What if you don’t feel worthy to come to the Supper?
4. What if you feel dull before coming to the Supper?
5. What if you feel condemned before the Supper?
6. What is the one thing we must have as we receive the Supper?
John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 1
I will be uploading the eleven lessons on Pilgrim’s Progress our church covered last year. Our Wednesday night class read the book out loud and discussed the questions as we slowly marched through the book. This little manual or study guide lists the characters in the book so that interested readers could all participate. The narrator, of course, will read the most. Since the book retains some of the older spelling, punctuation, paragraph divisions, etc. it is difficult to know when a new character is speaking. However, it will become clear within moments after the sentence is read.
The pages are keyed to the following edition: John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). It is readily available.
Bunyan’s Pilgrim’s Progress [1]
Brief History & Introduction
John Bunyan (1628-1688) was the son of a “Tinker” (one who works with metal, pots and pans). He wrote this book in Jail (Gaol). Bunyan began this book after March of 1668 and it was first published in 1678. The second edition came out before the end of 1678 in which he added many new passages. The most significant passages are listed on p. xl. The third edition included a few more additions. He saw twelve editions of this work before he died in 1688. It is an allegory written to describe the pilgrimage of a believer. The second part of the book (which recounts Christiana’s travel) was published in 1684 and the second edition two years after.
The editor suggests that Bunyan wrote this to be heard and not silently read (xli). The punctuations seem to reflect the rhythm in the reading as opposed to the syntax. The illustrations first appeared in the third edition and the later editions included more; the total in the book is fifteen. The second part includes only two illustrations.
John Bunyan was a non-conformist, which means, he did not conform to the liturgy and theology of the Church of England. Many publishers were fined and harassed for publishing non-conformist books but many either for truth sake or for profit, published them. Bunyan went through a deep spiritual struggle before being converted (his account in Grace Abounding…). He was jailed for illegally preaching (needed the State’s permission to preach as well as to use certain facilities in which they could gather to hear sermons). Bunyan married Elizabeth (three children).[2] While in jail, he made shoelaces to make money for the family. He was in and out of jail several times.
Charles Spurgeon said this of Bunyan’s Pilgrim’s Progress: “Next to the Bible, the book that I value most is John Bunyan’s ‘Pilgrim’s Progress.’ I believe I have read it through at least a hundred times. It is a volume of which I never seem to tire; and the secret of its freshness is that it is so largely compiled from the Scriptures. It is really Biblical teaching put into the form of a simple yet very striking allegory.”[3]
“Daggers (†) are used to indicate the presence of Explanatory Notes provided at the end of the text.” (xxxix) These notes are found on pp. 291-319.
STUDY SESSION 1
Readers
Dagger Reader – give quick answers to the dagger during the reading
Several Narrators
The Man (before he became a Christian), pp. 10ff.
Evangelist (11, 22)
Christian (13)
Obstinate (13)
Pliable (13, esp. 14)
Help (16)
Mr. Worldly-Wiseman (18)
Legality (in the city of Morality, 19)
Vocabulary
Gaol = jail (10; “Denn”)
surly carriage = bad or unfriendly behavior (11)
physick = medicine (11)
dedaubed = to smear or daub with a sticky substance (16)
Plat = a plot of land (17)
beshrow = blame or curse (19)
wotted = knew [wit — have knowledge] (20)
simpering = a gesture in an affectedly coy or ingratiating manner (24)
sottish = stupid (24)
vouchsafe = grant graciously (25)
Questions (pp. 10-27)[4]
Page #
10 What do the “Raggs” and “burden” represent on this man?
10 Is it correct to view this world as a “city of destruction”? Why? Why do so few believe it?
10 Why do some people think people who suddenly become interested in the Christian faith may be mentally sick (“some frenzy distemper had got into his head”)?
11 What did the Evangelist tell him to do?
11 What is “Wicket-gate”? (see note on Wicket-gate)
13 Why is Obstinate’s first response such a common and seemingly persuasive response?
14 What does Christian’s statements mean when he says he can’t go back because he laid his hand on the plow? (see Luke 9:62) Are there people that do that? Why?
16 How long must a young believer carry his burden?
16 What is the “Slow of Dispond” (slough of despond)? What benefit (if any) is there in going through it? (see †, p. 294) (see note on Slow of Dispond)
16 Many people expected the same thing as Pliable. What was his expectation? What should we expect in the Christian walk? (see note on Pliable)
17 The man “Help” explains what the “Slow of Dispond” means. Explain in your own words what he is saying. Must all Christians go through this?
18-19 Christ meets Mr. Worldly-Wise. Who is he? (see †, p. 294) Explain what he would look like in our times?
19-20 Mr. Worldly-Wise recommended the City of Morality. Why is it located on a ‘high hill’ (20)? Explain the theological point Bunyan is making. Also, give some examples of what that might look like today?
22-23 Can Christian be faulted for trying to get relief from his burdens? Why or why not?
24 Explain Evangelist’s point on this page.
25 The “man at the Gate” will receive Christian. Why must believers be persuaded of the favor and good will of their Savior after they stumble?
25 Who or what is “Good-will” here? (see †, p. 295)
Observations & Notes
Slow of Dispond
Maureen Bradley cites Bunyan’s Grace Abounding to depict Bunyan’s own experience of the slough of despond:
“My original and inward pollution, that, that was my plague and my affliction; that, I say, at a dreadful rate was always putting itself forth within me; that I had the guilt of to amazement; by reason of that I was more loathsome in my own eyes than a toad; and I thought I was so in God’s eyes also. Sin and corruption would bubble up out of my heart as naturally as water bubbles up out of a fountain. I thought now that every one had a better heart than I had. I could have changed hearts with anybody. I thought none but the devil himself could equalize me for inward wickedness and pollution of mind. I fell, therefore, at the sight of my own vileness, deeply in despair, for I concluded that this condition in which I was in could not stand with a life of grace. Sure, thought I, I am forsaken of God; sure I am given up to the devil, and to a reprobate mind.” (cited in Bradley’s work)
Mrs. Bradley also adds these helpful words: “Distress of conscience when a true assessment of ourselves is made causes us to become discouraged in such a manner as Bunyan has described. If we do not have a good grasp of the gospel (Christ’s passive and active obedience) to enable us to obtain our right standing with God, then we will fall into the slough and become despondent. We must constantly use the ‘steps’ (the great and precious promises of God, contained in the Bible) to keep ourselves form this miry fate.”[5]
Alexander Whyte describes the sloughs that people fall into: “sloughs of all kinds of vice, open and secret; sloughs of poverty, sloughs of youthful ignorance, temptation, and transgression; sloughs of inward gloom, family disquiet and dispute; lonely grief; all manner of sloughs, deep and miry, where no man would suspect them. And how good, how like Christ Himself, and how sell-pleasing to Him to lay down steps for such sliding feet, and to lift out another and another human soul upon sound and solid ground.” [6]
Help (17)
He probably represents the good and godly men and women God puts into our paths to give us a good word in season or to grant us the most appropriate aid for the occasion. (cf. Spurgeon, Pictures From Pilgrim’s Progress, 35-50)
Pliable[7]
“The conversation between Christian and Pliable marks the difference in their characters, as well as the measures of the new convert’s attainments. — The want of a due apprehension of eternal things is evidently the primary defect of all those who oppose or neglect religion; but more maturity of judgment and experience are requisite to discover, that many professors are equally strangers to a realizing view ‘of the powers and terrors of what is yet unseen.’”
Wicket-gate [8]
The gate is none other that the “strait gate” spoken of by our Lord in Mt. 7:13-14 (Lk. 13:24), “Enter by the narrow gate…” The editor says that the “entry thus represents the beginning of the process of conversion for Christ.” (see p. 293) Bunyan published a sermon entitled, The Strait Gate, or, Great Difficulty of Going to Heaven (1676) from Lk. 13:24. It seems that the “wicket-gate” is the path of carrying the cross in discipleship. To enter into a path of life filled with difficulty (see p. 23; finally at the gate on p. 25). Below also is an extract from Spurgeon which has been quoted by many:
By the way, let me tell you a little story about Bunyan’s Pilgrim’s Progress. I am a great lover of John Bunyan, but I do not believe him infallible; and the other day I met with a story about him which I think a very good one. There was a young, man, in Edinburgh, who wished to be a missionary. He was a wise young man; so he thought, “If I am to be a missionary, there is no need for me to transport myself far away from home; I may as well be a missionary in Edinburgh.” There’s a hint to some of you ladies, who give away tracts in your district, and never give your servant Mary one. Well, this young man started, and determined to speak to the first person he met. He met one of those old fishwives; those of us who have seen them can never forget them, they are extraordinary women indeed. So, stepping up to her, he said, “Here you are, coming along with your burden on your back; let me ask you if you have got another burden, a spiritual burden.” “What!” she asked; “do you mean that burden in John Bunyan’s Pilgrim’s Progress? Because, if you do, young man, I got rid of that many years ago, probably before you were born. But I went a better way to work than the pilgrim did. The evangelist that John Bunyan talks about was one of your parsons that do not preach the gospel; for he said,’ Keep that light in thine eye, and run to the wicket-gate.’ Why, man alive! that was not the place for him to run to. He should have said, ‘Do you see that cross? Run there at once!’ But, instead of that, he sent the poor pilgrim to the wicket-gate first; and much good he got by going there! He got tumbling into the slough, and was like to have been killed by it.” “But did not you,” the young man asked, “go through any Slough of Despond?” “Yes, I did; but I found it a great deal easier going through with my burden off than with it on my back.” The old woman was quite right. John Bunyan put the getting rid of the burden too far off from the commencement of the pilgrimage. If he meant to show what usually happens, he was right; but if he meant to show what ought to have happened, he was wrong. We must not say to the sinner, “Now, sinner, if thou wilt be saved, go to the baptismal pool; go to the wicket-gate; go to the church; do this or that.” No, the cross should be right in front of the wicket-gate; and we should say to the sinner, “Throw thyself down there, and thou art safe; but thou are not safe till thou canst cast off thy burden, and lie at the foot of the cross, and find peace in Jesus.”
[1] The edition we will be using is John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). This edition is one of the most accurate since it builds on the Oxford English Texts series (now out of print). Some children have been exposed to various abridged versions but the original is preferable because its theology remains unchanged. For a good simple overview and criticism of some abridged versions, see David Calhoun, Grace Abounding: The Life, Books and Influence of John Bunyan (Fearn, Ross-shire: CFP, 2005), 217-223. He says, “Bunyan’s Pilgrim’s Progress is not beyond many older children. It would be a mistake for them to settle for an abridged form of the story, missing the fullness of the original.” (217) A more extensive overview can be found in Barry Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 415-428. In the end, he said that it is not worth using an abridged version.
[2] First baby dies through premature birth while Bunyan was in jail.
[3] Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 11.
[4] Three full pages are simply illustrations. We are reading 14 pages.
[5] Maureen Bradley, The Pilgrim’s Progress Study Guide (Phillipsburg: P&R Publishing, 1994), 13.
[6] Cited in David B. Calhoun, Grace Abounding: The Life, Books & Influence of John Bunyan (Fearn, Ross-shire: Christian Focus, 2005), 50.
[7] Note from Thomas Scott, John Bunyan, The Pilgrim’s Progress, ed. Thomas Scott (Hartford: Silas Andrus, 1830), 25.
[8] Spurgeon, MTP, 46:211-212. The same can be found in his Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 23-25; Barry E. Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 131-132.
Chapter 7, How do I prepare for the Lord’s Supper?
There was a time in church history when believers thoroughly prepared for the Lord’s Supper. Because many of them did not have the Lord’s Supper more than a few times a year, they were considered to be very special occasions. As a result, there were preparatory services or Saturday services in preparation for the Lord’s Supper the following Lord’s Day. They prepared for the Supper. Some had a day of fasting a day or two before the preparatory service.
We do not do that since we celebrate the Supper more often. But that does not mean we should not prepare. In fact, we should prepare more than we do. Since preparing is not a very common practice, we should seek to understand what it is we should do.
The Bible
The Bible is not completely silent on this matter. The 1 Cor. 11 passage of course is very helpful. Two important verses stand out in the section on the Lord’s Supper. One, we are called to examine ourselves: “Let a person examine himself, then, and so eat of the bread and drink of the cup.” (v. 28) Then it says, “But if we judged ourselves truly, we would not be judged.” (v. 31)
The two verses teach the following truths. First of all, we must examine or judge ourselves before we come to the Supper. Second, the individual must examine himself. The Bible requires self-reflection which means each person must ask serious questions about Christ, the elements, the body of Christ, himself, etc. Third, one of the reasons for this is spelled out in vv. 27 & 29. We must examine ourselves to avoid judgment (v. 29) and to not become guilty of profaning the body.
We prepare by examining and judging ourselves before the Lord. What this means is that we must spend some serious private time pondering what we have done and what we have become.
There is good reason for all of this. Surely, we all prepare for exams, important meetings, etc. If we really think through things before a certain event, we are less likely to make mistakes. We respect other people when they are prepared. Should we not prepare for one of the best privileges of our spiritual lives?
Understanding the Supper
We must labor to understand what the Lord’s Supper is and what it means. We do not come to the Supper with an empty mind. An empty mind will leave a person with an empty soul. Our heads and hearts must be filled with the knowledge of what we are about to do and what the whole Supper means.
We have studied what happens during the Supper. As we prepare, we must reflect upon what will happen and examine to see if we are ready. Knowing what will happen should arrest our attention and affections.
You have all heard stories of young couples who were about to get married. Each one carefully prepared each step of the wedding. They figured who they were going to invite, selected which pastor would lead them, chose what events were going to happen, purchased what ornaments they wished to use, etc. The preparation took longer than the event itself. If they did not prepare, the wedding ceremony would have been less meaningful and could have been viewed as being unimportant. In a similar way, our preparation helps us to create hunger and expectation for the Supper. The Supper becomes more meaningful and our preparations indicated how important and seriously we took the Supper.
Since we are about to fellowship with Christ in a sure and beneficial way at the Supper, we should spend time in preparation for that great meeting. If we come in a thoughtless and faithless manner, then we will cheapen the fellowship and possibly bring harm to ourselves.
The Corinthians came together to the Supper “not for the better but for the worse” (1 Cor. 11:17). They were so unprepared and unfocused that Paul says, “When you come together, it is not the Lord’s Supper that you eat.” (v. 20) Paul would not commend them for what they did at the Supper (v. 22). So, believers can come to the Supper and actually not benefit from the Supper because they came not for the better but for the worse. Our preparation before the Supper helps us to come to the Supper for the better and not for the worse.
In relationship to Christ
Now we will become even more specific about our preparation. Not only should we be fully aware of the fellowship that will be brought about during the Lord’s Supper, we should also (and more importantly) understand who Christ is and what He has done for us.
We are commanded to partake of the Supper “in remembrance” of Christ (1 Cor. 11:24, 25). Christ’s death is proclaimed until He returns (v. 26). We remember what the Supper means and exercise faith in everything that the Supper represents — namely, that Christ has died for the forgiveness of our sins of which the blood represents (Mt. 26:28). His blood at the same time started a “new covenant” (“This cup that is poured out for you is the new covenant in my blood.” Lk. 22:20). That means our relationship with God was all achieved on account of Christ’s shed blood. When we prepare, we are thinking of the grace and depth of Christ’s love for us and of the sacrifice He was willing to offer up on our behalf. Knowledge of those things should stir our hearts.
We should ask ourselves, “How is my relationship with Christ?” “Have I grown at all spiritually?” “How much thought have I given to Him?” “Is Christ my all in all or is He second to other things in my life?” “Do I value what He has done for me?” “How have I shown that I am thankful for His death on the cross in my behalf?” “Do I want to fellowship with Him more closely at the Supper or am I reluctant?”
Since the Supper both represents what Christ did and how we are united or related to Him, we should set aside some time in preparation through the week, especially on Saturdays before the Lord’s Day to warm our hearts to prize that meeting with Christ.
I remember that our soccer coach in college always took us out to eat to an all you can eat place once the season ended. That was something to which we all looked forward. On that day, many of my teammates refused to eat breakfast and lunch so that they could have empty stomachs for the big and delicious supper that evening. They specially prepared to be hungry that evening so they could enjoy everything in great quantity.
In a very similar way, we should become hungry for Christ by yearning for Him as we read His Word and pray to Him throughout the week. Our hunger to know Him, to fellowship with Him should deepen so that we may truly have our fill of Him at the Supper (spiritually speaking). One writer said that the only requirement for the Lord’s Supper is that you come to the table hungry. What he meant by that was that the poor simple believer should come to the table hungry to meet and have Christ. If our preparations have helped us (by the assistance of the Spirit) to hunger for Him, then we will not leave disappointed from the Supper.
In relationship to my brothers and sisters in Christ
What is easily overlooked in the Lord’s Supper is that the “event” also shows how we are related to one another. We have seen throughout the study that the Corinthians came together divided and selfish. Some were getting drunk (1 Cor. 11:21) while others were deprived of food and thus leaving the Supper hungry (vv. 21-22). Paul says that the bread represents the oneness we have with each other in Christ: “Because there is one bread, we who are many are one body, for we all partake of one bread.” (1 Cor. 10:17) The many become one body.
In other words, the Supper also hints at the unity we have. All of us eat from the one bread and our eating together means we are one in Christ. As we eat, it must mean that we are “all right” with each other. The Corinthians came together to show disunity (1 Cor. 11:18 says, “…when you come together as a church, I hear that there are divisions among you”). Their disunity was further manifested in the way they neglected each other.
It would be like a couple exchanging rings during a marriage ceremony while bickering and making rude comments. The whole ceremony was to show their love for each other but their responses to each other revealed their disharmony. So the Supper should neither illustrate nor further disunity but rather, it should indicate that all is well between each believer.
What this means is that when you come to the Lord’s Supper, you should make sure we are not harboring any bitter feelings against someone in the church. You must ensure that your relationship with other members of the church is one of peace. Perhaps you need to make a phone call to your brother or sister in Christ sometime that week before the Supper?
If a brother and sister at home spoke wickedly and harshly to each other and then they get into the car to go to the church with their family, then should they upon arriving at the church partake of the Lord’s Supper? It all depends on if they have worked through the issue with each other. They must quickly and sincerely repent before God and seek to be reconciled before they come together to eat the Supper of the Lord. There is an important principle our Lord taught in His Sermon on the Mount (Mt. 5:23-24): “If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way; first be reconciled to your brother, and then come and present your offering.”
We are first told to be reconciled with our brother before we present our offering. How much more in this matter? Shall we fellowship with our Lord while harboring bitterness against one of our Lord’s own servants? Such things ought not to be.
So, when we prepare, we want to understand all that the Supper represents and all that Christ has done for us. In addition, we want to make sure we are in good fellowship with our brothers with whom we will be eating at the Supper of the Lord.
I remember when I was young how unpleasant it was to eat dinner together with my brother just after we had fought. It made the supper less pleasant and the whole atmosphere was uncomfortable. We pretended everything was all right at the dinner table while knowing that we had sinned against each other minutes before. We should have reconciled before we came together for our family dinner (though I did not live in a Christian family).
This should be the case with each member of the body of Christ. May our coming together be for good and not for harm. If we prepare our hearts and ensure that all is well with each other then when we “come together it will not be for judgment” (1 Cor. 11:34).
Questions
1. What do we mean by preparing for the Lord’s Supper?
2. Isn’t just coming to the Supper enough if one has been admitted to the table?
3. What are some of the things one should think about regarding the Supper itself?
4. How should we prepare in relation to Christ?
5. Does our preparation mean that we have to do anything with our brothers and sisters in Christ before we come to the table? Explain.
Chapter 6, What happens during the Lord’s Supper? (2)
We have already explained what happens in the Lord’s Supper. In this chapter, we will expand upon the previous chapter. Some illustrations will be used to give you some hints into what really is happening at the Lord’s Supper.
The Spirit’s Work
Whatever should happen to us can only happen to us on account of the Spirit’s work. He takes of Christ and makes them known to us (Jn. 16:13-15, cf. 15:26; also, 1 Cor. 2:12-13). That is His role in the life of a believer. Though the Holy Spirit is not specifically mentioned in 1 Cor. 11, He is assumed because the New Testament establishes the simple truth the Lord Jesus is united to the Spirit and that the Spirit’s ministry is united to Christ.
The distance between the believer and Christ in heaven is vast. How do we get this Christ who is in heaven? As we exercise our faith in Christ, the Spirit bridges the gap. Jesus says, “I will not leave you as orphans; I will come to you.” (Jn. 14:18, 28) How does He come to them? The passage makes it clear that Jesus speaks of the coming of the Holy Spirit. He says it is necessary that He go so that the Spirit could come (Jn. 16:7). The Holy Spirit is the one who will bring the things of Christ to believers; to have the Spirit is to have Christ.
The Spirit brings the reality of the person and benefits of Christ to believers. When we eat the Lord’s Supper, those benefits of our Lord are brought home to us by the Spirit. A few illustrations may be of help here.
It is like a handshake and a hug
The Lord’s Supper is like a handshake and a hug. Of course, the Lord’s Supper is something more than a handshake. Yet, a handshake reveals one important truth to help us understand the Lord’s Supper. When we shake hands with a dear friend whom we have not seen for a long time, we are reacquainting ourselves with him. We are also fellowshipping with him at the same time. The relationship we’ve had is both re-established as well as acted out as we hug the friend. That is, we are actually experiencing the relationship as well as re-establishing it. The handshake and hug represents the relationship. The handshake and hug are also the expressions of the reality of the relationship — the friends are experiencing the relationship all over again.
So, the Lord’s Supper helps us to experience the relationship we have with Christ. The Supper not only represents our fellowship with Christ, it also ignites or conveys it as well. The Supper does not only point to the fellowship but we actually fellowship with Him in the Supper.
We get Him better in the Lord’s Supper
We have already said that we get no more in the Supper than what we get in God’s Word. But that is not to devalue the Supper. In the Supper, we get the same Christ we get in the Word but we get Him better. That is, the Word and the Supper end up enabling us to receive the same Christ better because this duty of celebrating the Supper has been appointed by God for that purpose. Let me explain.
We can drink water out of glass. It is quite simple. We can also drink water with a straw and this helps us bring it in faster. The Lord’s Supper is something like a straw in this example. There is still another example that may help.
Farmers used to get milk directly from a cow. It was always available to them and to us but only from a cow. But now, we can also get milk at the grocery store. It is packaged, sterilized and ready to drink. We can get milk either directly from a cow or from the grocery store. Of the two, which is easier? The one, you have to work at it to get the milk and it requires several steps to get it. At the grocery store, the milk is packaged and ready to receive. The Lord’s Supper is like the milk in the container — ready to be received. These are only analogies and like most analogies, they have their limitations.
Union and Communion with Christ
When we partake of the Lord’s Supper, we fellowship with Christ. We participate or fellowship with his body and blood (1 Cor. 10:16). The two elements represent Christ and His work. We fellowship with Him and what He has done for us (His person and work).
An analogy, taken from John 15 is helpful here. We are branches abiding in Christ. As we abide in Him, like all branches on the plant, we derive nutrients, sustenance, life, etc. from that connection. Like that, as we partake of the Lord’s Supper, the reality of our relationship to Him becomes more focused. We are drawing from Him by faith all that we need.
Believers are united to Christ by faith and the Lord’s Supper heightens that reality. It does not create it but highlights it. We fellowship with his body and blood. The body and blood both represent Him as well as His sacrificial work on the cross. So when we partake of the Lord’s Supper, we are communing or fellowshipping with Jesus.
Communion: His Benefits
Let me distinguish between Christ and His benefits though the two should not be separated. Our Confession teaches that “we receive, and feed upon [spiritually], Christ crucified, and all benefits of his death.” The benefits of his death are the blessings that He earned for us (forgiveness of sin, propitiation, access to the Father, etc.).
As we noted, Paul says in 1 Cor. 10:16 we are participants of Christ’s body and blood. As we are united to Christ Himself, we derive from Him all that He has accomplished for us by His death. The Lord’s Supper points to the death because it was at the cross his body and blood was offered up to make atonement for us. In the Supper, we receive “the benefits of his death.” The Supper points to what He did — “we proclaim the Lord’s death until he comes ” (1Cor. 11:26).
Communion: Our Strengthening and Encouragement
Anytime believers focus on and exercise faith in Christ, they are strengthened and encouraged. The Lord’s Supper is like a floodlight to Christ and His finished work on the cross. It helps us to zero in on what He has done! As that is done, as faith is exercised, each simple child of God is strengthened in the Lord and encouraged to live and die for Him.
That means the Lord’s Supper should be a source of great joy to us. When we are forced to look at our failures and disobedience at the Supper, we must not stay there. He says that we are to do this in remembrance of Him and not in memory of ourselves. When we do that, being honest, humble, and full of repentance and faith, we are encouraged because the Supper serves as a visible sermon to us — Christ died for me though I’ve act treacherously against Him. I am strengthened by the fact that all my sins have been forgiven and encouraged because He accepts me on account of what He has done.
Communion: Our Obligation
The Larger Catechism (#168) talks about how the Supper renews our “thankfulness, and engagement to God.” As we reflect on what Christ has done, as we by faith look to Him, and as we by faith eat and drink, we are grateful (eucharist) for what He done and are stimulated to follow hard after God.
Certain songs, smells, incidents trigger our memories and experiences. The smell of certain foods causes us to salivate while some songs excite us. The Lord’s Supper, by the power of the Spirit — even as we look to Christ by faith — stimulates our hearts to be thankful and to want to be closer to our Savior and to obey Him. The elements don’t do that but the Spirit takes all that the elements represent and triggers and engenders a thankful heart and a yearning desire to want and obey our Redeemer.
Communion: Love to my Christian Brothers and Sisters
The Lord’s Supper also testifies and renews our “mutual love and fellowship each with other, as members of the same mystical body.” Any anger, bitterness, etc. we might have had before the Supper, we are required to set aside and repent of our sins. The Supper reminds us that all of us are united to the same Savior and that we are untied to one another. As we by faith reflect on these things, the Spirit enables us to love each other that much more.
Again, let us illustrate this. Some married couples remember songs on the radio or certain events or meals with fondness. It “brings back memories” they might say. It can also engender greater love for their spouse at that moment. The Supper does that to believers — the Spirit engenders love for one another — not wrath. This is one of the ways we can know if we have profited from the Lord’s Supper.
Questions
1. What is the Lord’s Supper like a handshake or a hug?
2. Explain how the other two illustrations (straw and milk) show that we get Christ better in the Supper?
3. How does John 15 help us to understand the Lord’s Supper?
4. Explain how the Supper can be used by the Spirit to “renew” thankfulness and engagement to God”?
5. What is one of the ways we can know we have profited from the Supper?
Concerning Wild Parties, a Tavern, a Tornado, and Prayer
This short paragraph from a book I just started reading recently contains a wonderful little anecdote about prayer. The paragraph is taken from Joel Beeke’s new book entitled, Taking Hold of God: Reformed and Puritan Perspectives on Prayer:
“A man once set up a tavern next door to a church. The wild parties, late-night hours, sinful indulgence, and morning refuse from the bar so distressed the church that people prayed God would intervene. He did. A tornado took out the tavern and left the church untouched. The tavern owner took the church to court, claiming his loss was due to the congregation’s prayers. Church members claimed innocence, saying that they had no responsibility in the tavern’s destruction. The judge marveled that an unbeliever seemed to believe in the power of prayer more than the church folk did!” (p. 238)
This little book contains twelve chapters. I read the last one first since it is a compilation of various authors on prayer. The authors deal with Calvin, Knox, Perkins, Burgess, Bunyan, Matthew Henry, Thomas Boston, and Jonathan Edwards on prayer along with a few other chapters related to prayer. The last chapter is written by Beeke entitled, “Prayerful Praying Today.” Hopefully (DV), I will be able to put up a book review sometime in the future.
The Larger Catechism #64-65
The Larger Catechism
Questions 64-65
64. Q. What is the invisible church?
A. The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head. [268]
65. Q. What special benefits do the members of the invisible church enjoy by Christ?
A. The members of the invisible church by Christ enjoy union and communion with him in grace and glory. [269]
Scriptural Defense and Commentary
[268] Ephesians 1:10. That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. Ephesians 1:22-23. And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all. John 10:16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 11:52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. [269] John 17:21. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. Ephesians 2:5-6. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. John 17:24. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
The Invisible Church
Having spent some time on the nature and benefits of the visible church, we now will consider the definition and benefits of being part of the invisible church. We have already noted how the Bible tends use the word “church” in broad and narrow ways. Local churches are mentioned (church in Laodicea) and the divines have defined those uses as denoting the “visible” church. It also uses the term in a broader sense, to represent all the true people of God — “Christ loved the church and gave himself up for her” (Eph. 5:25). The church is His body (Eph. 1:22) and this specific body is the one for whom He died.
As noted in question 61 (“Are all they saved who hear the gospel, and live in the church?”), only the “true members of the church invisible” are saved. Therefore, it is incumbent upon us all to see to it that we are truly members of the church invisible. Once again, we must state emphatically that true members of the invisible church are ordinarily members of the visible church though true members of the visible church are not always members of the invisible church.
Johannes Vos says that the church is invisible because “we cannot see exactly who — or how many there are who — are members of it. Only God knows the full number, and their exact identity.” (142) Ultimately, only God knows and His judgment is the only thing that counts. Each member of the visible church should earnestly make their calling and election sure (cf. 2Pet. 1:10).
There are some who are uncomfortable with this distinction and believe it has created problems in the modern church. D. Wilson, said, “How many times have we heard someone claim his membership in the invisible church as his grounds for disparaging the church he ought to be joining?”[1] This happens but not as much as Wilson lets on. People have always abused orthodox doctrines for perverse ends and some have abused the visible/invisible distinction to justify bad behavior. We ought not to throw out the proverbial baby with the bathwater.
Wilson said in another place the following, “Modern evangelical Protestants have tended to say that the invisible Church is the real one, which is why we tend to have such a low view of the churches we can actually see.” [2] Most evangelicals do not even know anything about the visible/invisible church. They tend to repudiate any doctrine of the church or are simply clueless about the existence of any ecclesiology— the problem is not in the distinction within ecclesiology but rather the absence of any ecclesiology. At best, the distinction is a convenient excuse and not the cause for the low view of the church. I’m convinced that this error is due in part to the neglect of faithful teaching on this matter.
Wilson and his ilk offer an odd way of correcting this perceived problem. To highlight the importance of the visible church, they end up collapsing the invisible into the visible. He says we need to simply believe that the baptized person is objectively in the covenant and that is good enough, stay in the visible covenant and you have your assurance.[3] The person finds his assurance in his baptism. He thinks we ought not to consider the marks in our own lives or even to see if we are elect.[4]
The solution is worse than the perceived problem. The net effect is that they end up denying what is taught in question #61 — a doctrine so scriptural and evidential.[5] One does not focus on the fact he is baptized and is a member in good standing but if one has faith or does not have it. He threw out the invisible church and now the visible church is the sole focus that he says is his way of “recovering the objectivity of the covenant.”
The Elect: Have Been, Are, or Shall Be
The High Priest prophesied that Christ’s death would gather people together — “He might also gather together into one the children of God who are scattered abroad.” (Jn. 11:52) Jesus prayed for “those who will believe in me through their [the disciples’] word” (Jn. 17:20). He has other sheep (Jn. 10:16) that have to be brought into His fold. It was always assumed that people present during Jesus’ death as well as those after His death and resurrection would become His. They are the elect whom the Father gave to the Son (Jn. 17:2). They are the true members of the church invisible.
The invisible church includes those who have already died (remember Moses and Elijah appearing with Jesus in the Mount of transfiguration), those who truly believe right now and those who will believe sometime in the near and distant future.
Who they are will become apparent as the gospel is preached. The Lord will draw them in through the preaching of the gospel. Our responsibility is to preach and pray and God will bring the sheep into the fold. It is a fixed number (cf. Rev. 7) but that number is known only unto God. This is the way He has always worked.
The Priority of Election in the Bible[6]
If what we have stated so far is theologically accurate, then can this also be proved biblically? In the end, this is more important. We believe that the Bible itself prioritizes election in the visible church. The early theologians rightly perceived what the Bible so clearly teaches.
Most divines recognize that the church in its more visible and institutional form began with Abraham.[7] That is not to say that God did not have a people for Himself until Abraham, but instead, a more formal covenantal and visible family was set apart with Abraham. Stuart Robinson called it “an ecclesiological covenant.” In other words, a particular family was set apart from the rest of the families, whereas previous covenants did not separate so visibly from the rest. Furthermore, the covenant made with Abraham became an organizing theme for all subsequent covenants, even the New Covenant.[8] Even if such an analysis may not be conceded by all, it cannot be denied that the Abrahamic covenant dominates the Old Testament as well as the New Testament. Many references to Abraham and the covenant God made with him fill the Bible (both in the Old and New Testament).[9] It is the pattern which Paul follows in Romans 4 and Galatians 3 & 4. We are told in Gal. 3:8 that the Gospel we are taught was previously preached to Abraham. In Rom. 4:11, Paul says that Abraham was a “father of all who believe.” So the Abrahamic covenant is very important in understanding God’s way of dealing with His people.
What covenantal feature do we learn from Abraham and subsequent patriarchs? Geerhardus Vos emphatically states, “The first outstanding principle of divine procedure with the patriarchs is the principle of election. Hitherto the race as a whole had been dealt with.”[10] Though that is not the only element that was significant in the Abrahamic covenant, it is nonetheless a significant feature.
From this election the visible church grew and expanded through Abraham’s seed. Yet the entire subsequent generations were not co-extensive with God’s election. In this particular visible church God reveals that He continues to elect; in other words, God chooses some within His visible covenant community. God told Isaac that the older would serve the younger. Paul, commenting on the story, cites Mal. 1:2, 3, “Jacob I loved, but Esau I hated” (Rom. 9:11-13). That principle never abated. As the visible church apostatized under Ahab’s rule, God still preserved a people for himself, “a remnant chosen by grace” (Rom 11:5; cf. 1Kings 19:18). From Abraham’s call to the election within that line of the covenant, we continue to see the priority of election in God’s dealing with the visible church.
Paul summarizes this remnant theme by unequivocally stating, “For they are not all Israel who are of Israel nor are they all children because they are the seed of Abraham” (Rom. 9:6-7). What makes the difference? Paul states that it is “God’s purpose of election” (Rom. 9:11).
Calvinists understand and appreciate the theme of election in the Bible. But we tend to recognize it only in terms of our soteriology (our doctrine of salvation). We must also see it ecclesiologically, in terms of how God deals with His visible church. We must not rip the truth from its context. God adds to the visible church but even within the visible church, there is a remnant according to God’s election.
The church is called “the body of Christ” (Rom. 7:14; 1Cor. 12:27), “the church of God” (Acts 20:28; 1Cor. 1:2; Gal. 1:13), “the church of the living God” (1Tim. 3:15), “household of God” (Eph. 2:19; 1Tim. 3:15; 1Pet. 4:17), “people of God” (Heb. 4:9), whom Christ has purchased with His blood. At the same time, we read that some members of the church went out from the church because they were not really of the church (1Jn. 2:19). One Reformation divine succinctly observed that we need to distinguish between two things, “to be in the church, and to be of the churche.”[11] Or more clearly, “All who are in the church are not therefore of the church.”[12] Paul warns against those who will rise up from among the Ephesian church to twist the gospel in order to draw away the disciples (Acts 20:30). Jude speaks of wicked men who have “crept in unnoticed” (Jude 4) while Peter writes about the false prophets who rose up among them (2Pet. 2:1). In Amos 9:10, God speaks of “all the sinners of my people” (כֹּ֖ל חַטָּאֵ֣י עַמִּ֑י; LXX, πάντες ἁμαρτωλοὶ λαοῦ μου) and in Revelation our Lord rebukes the church in Pergamum because they had “some there who hold the teaching of Balaam” (Rev. 2:14-15). So in both Testaments, the church was a mixed church; not everyone in the visible church is considered God’s elect. God’s covenant people in the New Covenant were never co-extensive with the elect or, to put it another way, the invisible church is not co-extensive with the visible church.[13]
Union and Communion
Lastly, the LC also states that believers derive benefits from this membership. If you look at the verses cited, they teach us the simple truth of Eph. 1:3. Believers are blessed with everything in the heavenly places in Christ Jesus — all the benefits spoken of are “in Him,” that is, in union with Him. Believers are truly united to Him (union) and as a result they really fellowship with Him (communion). The latter cannot happen without the former.
The catechism states, “The members of the invisible church by Christ enjoy union and communion with him in grace and glory.” We enjoy these benefits come to us through our union with Him. The phrase “grace and glory” is in one sense a reference to the benefits we derive here on earth (all the graces in our union with Him) and the benefits we derive when the end comes or when we are glorified with Him (glory) – yet, communion in glory is not exclusively at the end, see LC 82-83. All those benefits are spelled out in the subsequent questions.
[1] D. Wilson, “The Church: Visible or Invisible,” in The Federal Vision, ed. S. Wilkins and D. Garner (Monroe, Louisiana: Athanasius Press, 2004), 266.
[2] Proponents of the “Federal Vision” have so suggested. For example, D. Wilson, “Reformed” Is Not Enough (Moscow, Idaho: Canon Press, 2002), 70.
[3] Cf. “Reformed” Is Not Enough, 106.
[4] “Reformed” Is Not Enough, 130.
[5] He believes the Confession needs to be improved in this area, “Reformed” Is Not Enough, 74. His solution opens the way to Rome.
[6] Taken from my essay “Covenant Community” with a few changes.
[7] This can be seen in S. Robinson, Discourses of Redemption (Richmond: Presbyterian Committee of Publication, 1866), 75ff.; T. Peck, Notes on Ecclesiology, 28ff.; E. Morris, Ecclesiology: A Treatise on the Church and Kingdom of God on Earth (Philadelphia: The Westminster Press, 1898), 20ff.; J. Mason, Essays on the Church, 28ff.; D. Bannerman, The Scripture Doctrine of the Church (rpt., Grand Rapids: Eerdmans, 1955), 3-43; P. Fairbairn, The Typology of Scripture (rpt., Grand Rapids: Zondervan, nd), 1:287-296.
[8] Robinson, The Church of God, 50-52.
[9] Stuart Robinson says that there are around one hundred references to the Abrahamic covenant compared to some eight to ten references to the covenants made with Adam and Noah, see his Discourses of Redemption, 76.
[10] G. Vos, Biblical Theology (Grand Rapids: Eerdmans, 1959), 89.
[11] Wolfgang Musculus, Common Places of Christian Religion, translated by Iohn Man (London: Imprinted by Henry Bynneman, 1578), 613 (emphasis added).
[12] W. à Brakel, The Christian’s Reasonable Service, translated by B. Elshout (Ligonier, PA: Soli Deo Gloria Publications, 1992-95), 2:13.
[13] The Roman Catholic NT scholar Rudolph Schnackenburg aptly summarizes this point in The Church in the New Testament, 156: “Even the New Testament people of God as it is assembled in the Church, and continues to assemble, is not yet identical with the community of the elect which enters into the perfect kingdom of God….” Not everything Schnackenburg says is safe but he can be quite perceptive and helpful.